posed to belong to times of revival, when extra services shall be enjoyed. It is true, that there ever have been, and ever will be, "set times to favor Zion;" but it is no less true, that it is both the right and the duty of ministers and churches to expect to hear, from week to week, the inquiry-" What must I do to be saved?" For

1st. They have in their hands the very means ordained of God to this end. They have that Gospel which commends itself to the consciences of men in the sight of God, which is the power of God to salvation. Surely he who goes forth at God's bidding to accomplish an end, and faithfully uses the means divinely ordained to that end, ought to expect not to labor in vain.

2d. Christ's ministers go forth, cheered by the precious promise of the Lord-"Lo, I am with you always." Following the leadings of his providence, they choose their field, and begin their work. Have they not the right-is it not their duty-to plead his promise, and expect its fulfilment ?

It is not to be forgotten that real success is not always immediately apparent. Impressions may be made on the mind of a sinner to-day, which may not produce visible results for months or years. The precious seed are often lodged in the minds of the young, which do not produce fruit till they reach mature life. Dr. Scott states that he once complained, in a New Year's discourse, that for a whole twelvemonth he had seen no fruit of his preaching; "yet it appeared within the course of the next twelvemonth, that no less than ten or twelve had been brought to consider their ways' during that discouraging year." But whilst it is true that the success of the faithful minister is not always at once apparent, and that the full extent of his usefulness will never be known in this world; it is still true, that we have the right to expect evidence that our labors are not in vain. We have not only reason to expect success, but such expectation is essential to our greatest usefulness. For

It exerts an important influence upon the choice of subjects, and the preparation of discourses. To the minister who preaches without expecting results, there may seem to be no very special reason why one topic should be selected rather than another; or why in the treatment of a subject one method should be preferred to another. But he who aims and expects to make decided impressions, will carefully consider the characters and conditions of his hearers, and will seek to adapt the means to the end. When Paul preached in idolatrous Athens, he assailed their polytheism, and proclaimed the one true God. When he preached in Da mascus, he confounded the Jews, "proving that this is very Christ." He expected success, he adapted his discourses to the people; and he was not disappointed.

2d. The expectation of success has a powerful influence upon the delivery of a discourse. How can the minister who has selected his subject and prepared his sermon in the confident

hope that it will feed and strengthen believers, and that it may make saving impressions upon some unconverted soul, deliver that discourse in a dull, monotonous manner, or in an artificial style? Will he not necessarily throw his whole soul into it, and compel his hearers to feel, that he feels himself speaking to immortal beings, in view of judgment and eternity? But it is not in human nature to preach thus under the disheartening influence of unbelief.

3d. It leads to earnest prayer. We know that depraved men will not be converted by the power of our arguments and the earnestness of our appeals; and we know, as well, that the growth of Christians depends upon the continued influence of the Holy Spirit. The desire and expectation of success, then, will send us to the throne of grace, there to offer "the effectual, fervent prayer." Like the Apostles, "we will give ourselves continually to prayer, and to the ministry of the Word?"

4th. It will lead to careful inquiry, if success be not enjoyed, why the blessing is withheld; and thus hindrances will be discovered and removed. Those who have no particular expectation of success, are not disappointed by lack of success. Consequently no earnest inquiry into the causes is instituted. Therefore errors are not detected, and stumbling blocks are not removed. In not a few instances the cause of lack of success is in the minister himself; in other instances it is in the Church; often it is in both. Those who expect success will inquire earnestly and prayerfully why it is not enjoyed; and this inquiry, as in multitudes of instances, will secure it.

5th. It will lead to private inquiry and conversation with the pious and with the impenitent-especially with the latter. In multitudes of instances, deep impressions are made on the minds of impenitent persons under the preaching of the Word, which, with proper attention and encouragement, might result in conversion. But as neither pastor nor people are expecting such impressions to be made, their anxiety remains unknown, and worldly cares and influences soon banish them from the mind; or they continue in a dark and bewildered state for months, or years. The eye of the faithful minister who expects success, is quick to detect in his hearers evidences of serious thoughtfulness, and to follow up the impressions made under his public ministrations with suitable private instructions. He "watches for souls." 6th. It will secure the blessing of God upon the preached Word. "Without faith it is impossible to please God." Faith is as truly a Christian virtue, in relation to the duties of life, as in relation to prayer; and unbelief is no less offensive to God in the former than in the latter. "We walk by faith," as well as pray in faith. "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." We honor God in believing this and similar precious promises; and we dishonor him in doubting them.

PASTOR OF THE FIRST PRESBYTERIAN CHURCH, BROOKLYN, N. Y.

THE CONVERSION OF SAUL.

"And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the High Priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem, and as he journeyed, he came near Damascus and suddenly there shined round about him a light from heaven. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do."ACTS ix. 1-6.

EXCEPT only the death, resurrection, and ascension of Christ, no fact recorded in the New Testament is more important than the conversion of Saul. This is sufficiently indicated by the very manner in which it is recorded. It is set forth in the inspired history minutely and repeatedly. Besides various allusions to it in the Epistles, three detailed accounts of it are found in the Acts of the Apostles. Once it is related by the Evangelist Luke, in the passage before us; and twice by Paul himself; in his address to his countrymen at Jerusalem, and in his defence before the throne of Agrippa. In these several accounts, the facts are related with such circumstantial variety, and at the same time such substantial agreement, as to leave no room for doubt or disputing. The history is plain and unvarnished. After the martyrdom of Stephen, in which he had acted a conspicuous part, Saul continued to breathe out threatenings and 41,061

slaughter against the Church. Jerusalem did not furnish a wide enough scope for his persecuting spirit. The success which followed the preaching of the dispersed disciples inflamed his fiery zeal, and, being exceedingly mad against them, he pursued them unto strange cities. Armed with a commission from the High Priest, and surrounded with a pompous retinue, he sets out for Damascus. The cruel service was voluntarily undertaken, and he proceeds to execute it with enthusiasm. The hot and weary journey through the desert is rapidly performed; and now, as the white domes of the beautiful city glitter before him in the eastern noontide, and the luxuriant verdure of the gardens by the streams of Lebanon invite him to their repose, all the pride of the Pharisee and all the zeal of the persecutor are swelling within him. He anticipates, already, the full success of the enterprise, and urges his jaded horse impatiently towards the gates of the city.

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But suddenly his career is checked. He is surrounded by a light from heaven more brilliant than the sun in an eastern sky. The senses of all are stunned, and they fall prostrate on the earth. Then there is a voice, saying, in the Hebrew tongue, "Saul, Saul, why persecutest thou me." "Who art thou, Lord ?" he replies, with trembling astonishment. "I," says the voice from heaven, "am Jesus whom thou persecutest." With these words the fearful truth flashes, like lightning, into the darkened soul of the inquisitor. He perceives that this Jesus of Nazareth, whom they crucified, is, indeed, the Lord of Glory; and that the wrath he was indulging against the disciples was so much ignominy heaped upon their Lord. He sees too, that his persecuting course was but the vain fury of an ox kicking against the sharp points of the goad. Christ, to whom all power is committed, would impose a yoke upon him, and to resist would only insure his own destruction. Wherefore, he cries humbly, "Lord, what wilt thou have me to do? I not only cease my opposition to thy cause, but I am ready to enter thy service. Command me, for I am willing to obey." Blinded by excess of light, he is led, according to Christ's direction, into the city. There he is instructed and baptized; and finally appears in the synagogue to preach the very faith he once destroyed.

It is not our intention to dwell upon these facts; they speak for themselves, and need no explanation. Neither are they capable of being adorned by any description we could give. They stand up in their own sublime simplicity and significance before us, and are, no doubt, recorded for our instruction and confirmation in the faith. The importance of Saul's conversion, in its first and most obvious relation to the establishment of Christianity in the world, cannot well be over-estimated. Among the noble company of Apostles, he labored more abundantly and more successfully than they all; and so far as it is in human power to

make reparation for wrong doing, his persecution against the Church was gloriously atoned for.

But the importance of his conversion does not relate merely to the first establishment of Christianity through his labors. It has a higher and broader significance. The facts recorded in the passage before us involve and illustrate for the instruction of all ages,

The truth of Christianity.

The sovereignty of God in the conversion of men.

The riches of divine mercy towards the chief of sinners.

The discussion of these three points will occupy the remainder of this discourse.

I. The Conversion of Saul illustrates the truth of Christianity. The main facts in his life, as they are recorded by inspired penmen, are fully confirmed by profane writers. That he was prominent and powerful among the early enemies of the Gospelthat he suddenly became a Christian convert-sacrificed for the Gospel's sake all those worldly prospects which are most fascinating to ambitious youth, and spent his life in unceasing labors for its advancement; these are facts as well attested as any recorded. in the history of the world. The enemics of religion cannot deny them. The early writers against Christianity confirm them fully. Now, we assert, that if we had no other external evidence that our religion is true, the conversion of Saul would leave every infidel without excuse. If a man of his unquestioned ability had done no more than impartially examine the claims of Christianity and give his judgment in its favor, his witness could not be successfully gainsayed; for the great facts of the Gospel were matters of cotemporary history, and he had abundant opportunity to investigate them. But you will readily perceive that his testimony is even much stronger than that of an impartial and competent judge. He was converted suddenly from a zealous opposition to as zealous an advocacy of the Gospel; and that too, at the very time when his prejudices and passions against it were at the highest pitch of excitement; and when pride and self-interest were urging him forward in his persecuting course.

He starts from Jerusalem with a commission to scourge and bind all who believe in Christ. His well-known character and previous history leave no doubt in the mind of friend or foe as to how he will execute his trust. And yet, strange to say, his first public appearance in Damascus is in the synagogue, where he "preaches Christ that he is the Son of God." No wonder that all who heard him were amazed, and said, Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the Chief Priests?" Looking at the facts just as they ap