eminently pious, and practically devoted Teachers-men who are influencing beneficially the present and everlasting character of their scholars, and who labour untiringly, and pray most fervently for their salvation, I rejoice to acknowledge; but that vast numbers of those who preside as Teachers over classes have no clear perception of the duties and responsibilities of their office, and scarcely ever attempt such a task as the conversion of a soul, a deep-rooted conviction compels me, however reluc tantly, to assert. And how can it be otherwise, so long as there is so much secularity in the constitution and management of our schools, and especially so many unenlightened, unconverted agents? As soon may you expect the moon to warm, or the sun to starve you, as as you may expect an unconverted Sabbath-school agency to regenerate our rising population. to " The tendency of these remarks may excite the inquisitiveness of some of your readers. Tis probable they will enquire, "What, then, would you do? Would you banish arithmetic and writing?" Most certainly I would. "But would you banish the art of reading?". By no means, But I would make it strictly subservient to the enlightenment and salvation of the scholars. I would seek an agency, be its numerical strength what it might, that through the intellect would labour unceasingly to affect and change the heart. Lessons should be chosen, and modes of teaching approved, which are best adapted to become an instrument of Scriptural conversion. To this prominent and legitimate object of Sabbath labour, every school arrangement should bend. But who will make school arrangements, and choose lessons and modes of teaching in order to convert the rising race, except converted Teachers 2 No other class of Teachers can do these things. Hence, if our Sabbathschools are to be nurseries for our churches if they are to be invested with a truly religious character, and to bless the world with a regenerate population, a converted agency, and a converted agency exclusively ought to be employed. A But what would you do with our unconverted Teachers ?" This is a question of no little importance, nevertheless my reply is here: My first object should be to bring the Sabbath-school and the church into real contact to make the school really and truly a part of the vineyard of Christ. At present, the connection between the school and the church is exceedingly slight; in some instances, we fear it is practically repudiated; consequently it is deemed an unpardonable sin—an act of officious weddling for the church to attempt to regulate the affairs of the school. To all intents and purposes, they are, in many instances, separate interests. This injurious anomaly should cease for ever. Make your schools, what they ought to be, part of the vineyard of the church; and then let there be solemn consultations on this question" Are these institutions to be deemed secular or religious 2" Let there be no trimming; rather let us clearly understand in what light they are to be viewed. If the church can vote them secular, why then, retain as many unconverted Teachers as you please; if they are to be religious establishments, then kindly, but firmly dispense with an unconverted agency, and leave results with God. 1 I am fully aware of the great difficulties that would immediately present themselves of the intense excitement that would result from such a sweeping reformation. But let the members of our churches be taught that our schools are fields "white unto harvest; "that they are the par P ties whom the great Husbandman intends to employ as reapers, and that they are obliged to thrust in their sickles, and bind together their sheaves, and sanctify them on the altar of God. Let far more ministerial labour be expended on our schools than hitherto has been the case. Instead of sending a minister on week evenings to preach to some half dozen people, let him gather around him the "lambs" of the flock, and as their spiritual Pastor, endeavour to lead them into "the green pastures," and by the "still waters" of Jehovah's love. Until some such modes of operation are adopted, I much fear that the men and women of future days will continue to fall victims to intemperance, and lust, and infidelity; and that the church will never press into her millennial glory. But I find in this month's Magazine, your correspondent "J. B." appearing as counsel for unconverted Teachers, and expressing his "decided opinion" that such characters ought not to "be excluded from Sabbath-school teaching." In the "remarks" which he submits "in support of that opinion," he broaches sentiments which, to me at least, seem exceedingly wrong in principle, and injurious in tendency. That the "generality" of Teachers "are persons of good morals," in the common acceptation of the term, according to the standard of the world, "whose characters will bear the strictest investigation," I am not now about to deny. I make no attack upon their worldly morality. What I object to is, that as 66 unconverted persons they are placed in a religious institution ostensibly to give religious instruction, or, in other words, instrumentally to convert the children to God: and that there is something in this, which, notwithstanding the special pleading of "J. B." must appear inconsistent, when viewed through the light of sacred truth, I am fully convinced. Your Correspondent's observation and experience must have been limited indeed, if he can seriously assert the italics are mine-that "All Teachers endeavour, to the utmost of their ability, to instruct the scholars entrusted to their care, in the things pertaining to their eternal interests, by explaining to them the word of God, and conveying to their capacities the meaning of what they read." Would that it were so! Gladly would I restring my harp, and sing afresh the songs of Zion. But is it possible that an unconverted Teacher, a person who knows nothing experimentally of repentance, of faith, of regeneration, of adopton, of conflicts, of victories-is it possible that he can "instruct" our rising population "in the things pertaining to their eternal interests ?" Can he "explain to them the word of God, and convey to their capacities the meaning of what they read?" "O yes," says "J. B." "he can do this, but not in so able a manner as those who are really and in truth Christians!" Though he has "not as much care and solicitude for the salvation of his scholars' souls as the genuine Christian, yet "J. B." clearly implies that he has some care and solicitude" for their salvation. Strange inconsistency! A Teacher communicating a knowledge of what he does not understand! A person feeling care and solicitude for the salvation of his scholars' souls whilst reckless about his own safety! Surely your correspondent needs only to have such incongruities pointed out, to induce him to abandon them. 66 But this is not all. "J. B." seems anxious to take away the responsibility of an unconverted state from the Teacher himself, and to throw it on some undefined "circumstance." After asserting that an uncon verted Teacher labours in spiritual things" to the utmost of his ability," he wishes, by Dr. Young's aid, to place him on an equality with angels. Preposterous! Pray let me ask "J. B." if he is fully aware of the lulling, the stupifying doctrine he is broaching? Does not the "circumstance" of an unconverted Teacher "allow" of his conversion? If he neglect it, who is to blame-the "circumstance" or himself? Doubtless your correspondent will reply, "himself is to blame." How then can he be placed on an equality with "angels?" or how can he pretend to give spiritual instruction "to the utmost of his ability," or do "the best his circumstance allows?" Some men would raise a cry of " heterodoxy!" At any rate, let the Teacher get converted, and then his "circumstance and ability " will both be materially improved. I should like to remind "J. B." of the danger of making partial quotations from the "Night Thoughts," simply because their poetic beauty and sentiment may harmonize with his topic or his feelings. Let Dr. Young state his own cause, and he is right enough. Having spoken about "virtue, or purposed virtue," and applauded "virtue" very highly and very justly, he alludes to "purposed virtue," and says, "If nothing more than purpose in thy power, Thy purpose firm is equal to the deed: Does well, acts nobly, angels could no more." Your correspondent defends "unconverted Teachers," because of their negative qualifications! They "do not teach that which is not in accordance with God's holy word, nor is the instruction they impart to their scholars opposed to God's will." Truly this is as strange in logic as it is in sentiment. Because "unconverted Teachers" do not teach their youthful charge to get drunk, to lie, or to swear, therefore to "hinder them from doing good would be wrong, and productive of evil consequences!" If all that such agents can do is "not to teach" that which is "not" bad, the sooner they are removed the better. But I contend that such pretended automatons must do either good or harm. The influence of their example must be felt. And whilst they, the authorized Teachers of the rising generation, are living "without God and without hope in the world," how can you expect their scholars to be deeply impressed with the supreme authority of God, or to be allured by the glories of Christ ? Talk not of negations! a Sabbath-school is a region of positives of real felt influences for weal or woe. How "attending Sabbath-schools" can "be considered as one of the first steps in the Christian career," I confess myself unable to apprehend. That some 66 persons engaged in Sabbath-schools have been brought under the sound of the gospel," and ultimately been "led to know and experience the reality of the Christian religion," I at once admit: but what of this? Does this prove an unconverted agency to be beneficial or Scriptural? Is a teachership in a Sunday-school a means of grace? Are we 66 to do evil," or wrong, "that good may come ?" I have read of men being powerfully convinced of sin and alarmed whilst Sabbathbreaking, or blaspheming, or reeling under the influence of strong drink: are others to "go and do likewise," that they may be converted? I apprehend that " J. B." will shrink from this legitimate extension of his own argument. Perhaps your correspondent may now discover that some "arguments can be adduced for the non-employment of unconverted Teachers." Indeed, argument enough seems to me to be embodied in "J. B.'s" very paradoxical question-" Unconverted Teachers, whilst engaged in their labour of love, are they not promoting the glory of God?" My vision is too dim to discover any "labour of (Christian) love," or any promotion" of the glory of God," in the efforts of unconverted Teachers. Let them first, like the Corinthians, "give their own selves unto the Lord," and then, but not till then, "if any man minister, let him do it as of the ability which God giveth." "Tis a mere quibble to pretend any difficulty in the way of judging whether or not persons are converted. Charitably let us hope that the members of our churches are in life what they are in profession-devoted to Christ. Enforce upon them their obligation to labour daily for God. Point out the Sabbath-school as a field of usefulness in which much fruit may be expected. Let our holy men and women press into that field as into one of the most honourable and profitable departments of Christian industry; and surely this prophecy shall be more rapidly fulfilled, “And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me from the least even unto the greatest. March 14th, 1845. Yours respectfully, X. X. ON THE DESCENT OF THE HOLY SPIRIT ON THE DAY OF PENTECOST. OUR adorable Lord, as he approached the termination of his sojourn on earth, went more fully into the work of the Spirit than at any former period of his ministry, laying especial stress on this truth, that his own personal residence on earth in permanent conjunction with the presence of the Spirit, was a union not to be expected by the church. Why such an arrangement might not have been made, we proceed not to enquire. Sufficient should be the answer to this, as to all questions involving the sovereignty of the Divine will,-" Even so, Father, for so it seemed good in thy sight." But the promise to which he directed the eye of his disciples, and with which he sought to soothe their sorrow in the prospect of his personal withdrawment from the church, was the descent of the Holy Spirit in an enlarged degree, and in continuous outpouring to the end of the Christian dispensation. This event, dependent upon, and immediately to follow that of his inauguration in his heavenly kingdom is thus alluded to:-"The Holy Ghost," says the evangelist John, not yet given, because that Jesus was not yet glorified.” "Nevertheless," says Christ, "I tell you the truth: it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." 66 was We now direct the reader's attention to the fulfilment of this gracious promise in the glorification of Christ, tracing some of its remarkable results, as seen on the day of Pentecost. That day, with its hallowed scenes, cannot be too frequently brought before the mind. Were there a more simple looking to Christ upon the throne, and a stronger faith in the promise of the outpouring of the Spirit, and in the faithfulness of the Promiser to make it good, that blessed day would find its prototype in many a similar season enjoyed by the church of God to the end of time. The effects of the descent of the Spirit on that day on the apostles themselves, are worthy of our especial notice. What a change passed over those holy men of God, thus baptized with the promised Spirit! A new flood of Divine light broke in upon their minds. All that Jesus had taught them while yet upon earth, recurred to their memory with all the freshness and glory of a new revelation. The doctrines which he had propounded concerning himself, his work, and his kingdom, floated before their mental eye like a newly-discovered world full of light and beauty. A newness and a freshness invested the most familiar truths. They saw with new eyes; they heard with new ears; they understood as with re-created minds: and the men who, while he was with them, teaching them in the most simple and illustrative manner, failed fully to comprehend even the elementary doctrines and the most obvious truths of the gospel, now saw as with the strength of a prophet's vision, and now glowed as with the ardour of a seraph's love. Upon the assembled multitudes who thronged the temple, how marvellous, too, the effects! Three thousand as in one moment were convinced of sin, and led to plunge in the "Fountain opened to the house of David and the inhabitants of Jesusalem, for sin and uncleanness." And how does the apostle explain the glorious wonder?" This Jesus," says he, "hath God raised up, whereof we are all witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear."-Acts ii. 32, 33. This, and this only, is the blessing which the church of God now so greatly needs- -even the baptism of the Holy Ghost. She needs to be confirmed in the fact, that Jesus is alive and upon the throne, invested with all power, and filled with all blessing. The simple belief of this would engage her heart to desire the bestowment of the Spirit; and the Spirit largely poured down would more clearly demonstrate to her the transcendent truth in which all her prospects of glory and of happiness are involved, that the Head of the church is triumphant. Oh! let her but place her hand of faith simply, solely, firmly on the glorious announcement-Jesus is at the right hand of the Father, with all grace and love in his heart, with all authority in his hand, with all power at his 'disposal, with all blessing in his gift-waiting to open the windows of heaven, and pour down upon her such a blessing as there shall not be room enough to receive it-prepared so deeply to baptize her with the Holy Ghost as shall cause her converts greatly to increase, and her enterprises of Christian benevolence mightily to prosper; as shall heal her divisions, build up her broken walls, and conduct her to certain and triumphant victory over all her enemies: let her, I say, but plant her faith upon the covenant and essential union of these two grand truths— AN EXALTED REDEEMER AND A DESCENDING SPIRIT-and a day far brighter than that of Pentecost shall dawn-a day on which, not three thousand only, but a nation shall turn to the Lord, and all flesh shall see his glory!!" " Oh! never did the church of God more need the baptism of the Spirit than now she needs it! The days in which we live are fearful. The signs that are around us are significant and portentous. "Coming |