Seriousness and affection marked his public ministrations; and were the writer required to furnish a description of his general manner, he might fearlessly adopt one already given of a faithful preacher, by a justly admired poet, and

say,

"I would express him simple, grave, sincere,
In doctrine uncorrupt; in language plain,
And plain in manner: decent, solemn, chaste,
And natural in gesture; much impress'd
Himself, as conscious of his awful charge,
And anxious mainly that the flock he feeds
May feel it too; affectionate in look,
And tender in address, as well becomes
A messenger of grace to guilty men."

As a pastor, he felt deeply for the spiritual advancement of his charge; he rejoiced when they rejoiced, and wept when they wept; but never perhaps was his emotion so deep and visible, as when the honour of the Christian character was overshadowed by the detected inconsistencies of professors. He loved his Master too well not to feel intense sorrow when his name was reproached. In all the diversified engagements of the ministry, he studied to "show himself approved unto God;" and, doubtless, he derived comfort from the conviction of being "pure from the blood of all men."

He laboured patiently and disinterestedly, shrinking from no effort that could further the great cause he had espoused; but being of a retiring disposition, he sought no engagements from home. Indeed, modesty and humility were prominent features in his character; of which he gave a striking proof, when informed, on the Monday previous to his death, that a special prayer-meeting had been held on his account, which was attended by ministers and members of different congregations, who offered earnest and affectionate supplications for his recovery; he replied, "Give my Christian regards and thanks to all; it was very kind of them, but mine is an unworthy life to pray for."

His ministerial brethren knew his worth as a friend; and in his intercourse with those, who on some points differed from him, he endeavoured to blend attachment to his own peculiar views with Christian charity towards others.

His mind was deeply imbued with the love of liberty. He felt that conscience should be kept sacred from human intrusion, and hence he resisted every attempt to coerce or enslave it. But his resistance was neither boisterous nor passionate. While he advocated his peculiar

principles, he never lost his self-respect, and those who opposed his views, generally admired his temper. Indeed, in all public questions affecting human happiness, Mr. Hall felt a lively interest. His persevering zeal to assist in the extinction of slavery will not be speedily effaced from the memory of his friends; for, having clearly perceived that the nefarious system inflicted suffering, obstructed good, and violated natural rights, he exerted himself strenuously to effect its abolition.

The entire result of a life so holy, zealous, and disinterested remains to be ascertained from the disclosures of futurity; but it will then probably be seen that the fruits of his "work of faith and labour of love" far exceed our present estimate. This idea is illustrated by a beautiful aphorism, selected from his pa pers, in which he refers to the unquestionable, though hidden usefulness of many Christians in the humble walks of life. He << says, Many obscure persons are amongst the most useful members of civil and religious society. The majestic arch which spans the deep, wide, and rapid current, forming a pathway for man upon the flood, rests on timber and stones, which the traveller cannot see, and which never may be seen, till God shall dry up the rivers."

The bereaved relatives of our deceased friend have been greatly consoled amidst their heavy trial by the numerous expressions of Christian condolence which they have received, and which convey a tribute to the excellence of him whose departure they so deeply deplore. From these letters a passage or two shall be extracted, which will show how highly he was esteemed, and will confirm the views we have given of his character.

One writes thus,-" My esteem augmented as I saw more into his soundness of judgment, simplicity of purpose, and solid worth-qualities much rarer than specious and showy talent."*

Another says, "It is now a great joy to view the character of one so blameless, so holy, so meet for glory. My dear friend was one of the few of my early associates, upon whose character and conduct I could never look without feelings of admiration and love. He was an Israelite indeed in whom was no guile, as well as a faithful servant and minister of Christ."+

land, too, owes its remaining orthodoxy to the thirty-nine articles. And, where will you find a formula which more clearly ascertains and defines the system of doctrines taught in the Holy Scriptures, than the Catechism and Confessions of Faith of the Presbyterian Church? Let it be a maxim with Christians to have no views of truth but such as are definite. It were unspeakably better to understand a few truths well, and to know them certainly, than to expatiate vaguely over the extended fields of Christian science. The certainty of knowledge is a very different thing from the extent of knowledge. Because you may have but a partial and imperfect view of divine truth, it does not follow that you must of necessity be in darkness and uncertainty in relation to those truths with which you are familiar. Though no man that ever lived, should perfectly know all that God has revealed, this would not prove that he does not know many things with perfect definiteness and certainty. Though our natural eye-sight is limited, so that we cannot see beyond a certain circle, nor all things at once in any circle, yet we can see one thing at a time, and that clearly. The same is true of the understanding. Though we may have no knowledge about some truths, and though we cannot contemplate and compare many truths at once; yet we can contemplate one thing at a time, and compare a few things together, and hence come to a definite and certain knowledge of such things as we can discern and compare, and from one truth clearly discover another, and so make slow but progressive advancement in knowledge. And thus it is that we shall see clearly, the harmony, connexion, and consistency of the great truths which the gospel reveals. It is this definiteness of view which we affectionately and urgently recommend to you. One doctrine of the Bible consistently understood, will almost necessarily lead a devout and inquiring mind to perceive and appreciate the harmony and connexion which run through all the peculiar and essential doctrines of the gospel. The Christian who thoroughly understands one doctrine of the gospel, will be prepared to understand another and another. Once let his views of divine truth be definite, and there is little danger but they will remain distinct and prominent. Clear and definite views of God's truth, combined with ardent piety,

go far to make a useful Christian. The treasures which infinite Wisdom has accumulated in the Bible abundantly enrich and adorn, and give practical utility to the Christian character. Aim at high attainments in Christian knowledge. If you cannot excel in every thing, excel in this. Labour, study, pray, to excel in this. To be burning and shining lights, you must feel the pre-eminent claims of religious truth. Every Christian, in his place and proportion, is the instructor and guide of his fellow-men, to lead them to the day-spring from on high, to illumine those who dwell in the darkness and shadow of death, and to show them the way of peace.

To be extensively useful, a Christian must possess ardent and uniform piety. His usefulness will, in a great measure, depend upon the power which the reli gion of the gospel exerts upon his own soul.

To this, more than any other cause, may be traced the secret power of such men as Baxter, Edwards, Brainerd, Payson, and Howard. One reason why so many Christians live to so little purpose is, that while they may perhaps be good men, they are obviously deficient in that ardent piety which has a transforming effect upon the heart and deportment. God and heaven are not the point of attraction towards which their minds and efforts are perpetually tending. I have known Christians of splendid talents not half so useful as many of their humbler brethren; and who probably will not be found in the more illumined departments of the heavenly city. A Christian cannot be useful without fervent piety. His life must be hid with Christ in God. A living, active faith receives from the fullness of the Saviour all spiritual graces. Without this he declines and backslides; he loses his sense of the divine presence; and his heart is left alone, weak, comfortless, and wretched through manifold temptations. The channel of heavenly communication is obstructed-stopped-and the sanctify. ing, comforting influences of the Holy Spirit cease to flow into his soul. "Abide in me and I in you. As the branch cannot bear fruit of itself except it abide in the vine, no more can ye except ye abide in me. I am the vine, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit. If a man abide not in me, he is cast forth as a branch and is withered." The Chris

tian, if he would be useful, must have habitual impressions of a present God. His mind must be familiar with things unseen. Their beauty and glory must shine upon him, not in a glimmering, flickering light, but in their steady splendour. He must have meat to eat which the world knows not of. He must have the image of God impressed on his heart, and be in a good measure conscious of the high feelings and aspirations which belong to his heavenly birth. He must put himself under the training of the celestial Spirit; and his graces must grow and expand, and attain some such measure of stability as was developed in the experience of the great apostle, when he said, "I live, yet not I, but Christ liveth in me." Such a religion is not the mere creature of the imagination; nor is it the offspring of ignorance and enthusiasm; nor is it the result of mere occasional excitements and momentary feelings; but of strong and stedfast principle. It has weight and influence. It does not vanish with the first causes of excitement and the first passion of zeal. The history of the human mind furnishes no stronger principle of action than such a religion; nor is there any thing that can awaken the soul of man to greater efforts, or greater submission. It prefers a thousand times to die faithful, rather than to live unfaithful; to die with Christ, rather than live without him. The men of this world may not comprehend the principles and aims of such a religion; they do not know them, and cast them out as evil. Men of such a spirit find their peace where the men of the world find their perplexity; their joys where the children of this world find their sorrows. Joyful in hope, and patient in tribulation, they weep as though they wept not; they rejoice as though they rejoiced not; and they use this world as not abusing it. Such a man may have his seasons of darkness, as well as his seasons of light; his moments of languor as well as his days of strength; his periods of trembling, as well as triumph. The light of heaven may come in collision with the darkness of his own sinful heart; the divine life may struggle with remaining death; and holiness and sin, in rapid and imperceptible succession, may maintain their conflict within him; while amid all these alternations he does not forsake his Saviour. Piety is the Christian's great

adornment, and gives his character its lustre. The bare hopes of piety, and even its predominating graces, ought not to satisfy him. Her self-denying spirit, her heaven-aspiring affections, her exalted and humbling joys, her unreserved self-devotement, her increasing purity, her sweet sensibility and tenderness, her absorbing confidence in the cross, and her deep and restless solicitude for the best interests of men; these, under a wise direction, will not fail to make him a useful Christian.

The

Another characteristic of a useful Christian is untiring diligence and energy of action. It was not by his talents merely, nor simply by his fervent piety, nor was it only by his enlarged views of the truth of God, but by his indefatigable diligence and action combined with these, that the apostle Paul accomplished a greater amount of good than was ever accomplished by any other man. life of a useful Christian is an eventful life. It is fruitful in benevolent results. His energy is not developed so much upon set occasions, or by studied efforts: his whole life is full of labours and events that are intimately connected with the best interests of men. There are pious men, who are called to contend with most inactive and sluggish habits, both of body and mind; and there are those who are never satisfied and happy unless they are in some way actively employed; and the difference in the aggregate of good accomplished by these two classes of men will be found, in the course of years, to be immense and almost incalculable. Let every man settle it in his mind, that all his indolent habits must be broken up, if he has the most distant hope of being a useful Christian. If he is not willing to harness himself for labour, he had better never enter the field. All the springs of his life will run down without effort. His hope and courage will sink and die away, if he has no spirit of enterprise. He will soon become a burden to himself and a cumberer of the ground. A slothful Christian is a contradiction, which it is very difficult to reconcile with the lowest standard of holiness. A man who is born for immortality-ruined by sin-redeemed by the blood and Spirit of Jesus Christ-promised a reward that outweighs all the material universe-and yet, murmur at hardship, and complain that he must labour for the cause of

Christ! God expects better things of his people. The church demands them. The age, the land which gave them birth, and nurtures them for scenes of toil and triumph such as the generations that are gone have never witnessed, expects better things of them, and things that accompany salvation to their own soul and to this dying world.

To be eminently useful, Christians must also be men of prayer. Nothing has so powerful a tendency to subdue the unballowed affections of the mind, and the grosser appetites and passions of the body; nothing will so certainly control and direct the thoughts, and elevate them above all that is base and grovelling, trifling and little, as frequent and intimate fellowship with God. The great secret of mortifying a worldly spirit is to cultivate a heavenly one. "Walk in the Spirit, and ye shall not fulfil the lusts of the flesh." "Be not conformed to this world, but be ye transformed, by the renewing of your minds." No where does the world appear so much like an empty shadow, and nowhere is its baleful influence so certainly counteracted, as in sweet communion with things unseen. Prayer furnishes the strongest stimulus, the most powerful incitement to selfdenying duty and toil. And who has not observed that intelligent, earnest prayer improves all the powers and properties of the soul, and wakes the mind from her sluggishness and apathy to the exercise of the best and most ennobling affections? Nowhere does that wonderful system of truth, that "mighty range of motive," disclosed in the Bible, obtain its sure and certain dominion over the soul, if not in the frequency, seriousness, and joy of familiarity with God. Were the history of Christians made known, I have no doubt that you might trace the distinguished usefulness of the most distinguished men to their closets. If you will review your own history, I think you will not fail to see that those periods of it have been most distinguished for usefulness, that have been most distinguished for prayer. The late Dr. Payson, in suggesting a few hints to a youthful brother in the ministry, among many most valuable remarks, has the following: "The disciples, we read, returned to Jesus, and told him all things: what they had done and what they had taught. I think that if we would every evening come to our Master's feet, and

tell him where we have been; what we have done; and what were the motives by which we have been actuated; it would have a salutary effect upon our whole conduct. While reading over each day's page of life, with the consciousness that he was reading it with us, we should detect many errors and defects which would otherwise pass unnoticed." It is this familiarity with Jesus-they are these unaffected approaches to the throne of grace, through all the sins and duties, the mercies and trials of his course, that make the useful Christian. I have seen Christians of very reserved habits in their intercourse with men, who were eminently useful because they conversed with God. You will greatly abound in the duty of prayer, if you are ever eminently useful.

It is also indispensable to distinguished and permanent usefulness in a Christian that he mortify an aspiring spirit. Do not contend for pre-eminence. If you are thrown among those who contend for it, retire from the conflict. Strive to do good, and if your motives are impeached, let your habitual deportment be your only defence of them. I say again, beware of an aspiring spirit. There is scarcely any thing that has a stronger tendency to neutralise and counteract the benevolent designs of good men, than a self complacent, aspiring spirit. Beware of it. Learn of him who was "meek and lowly in heart." "He that exalteth himself shall be abased, and he that humbleth himself shall be exalted."

"Pride goeth before destruction, and a haughty spirit before a fall."

And

A Christian to be eminently useful, must also be distinguished for no small share of earnestness and zeal. On this point I feel afraid of leaving a wrong impression. Zeal, without judgment and discrimination, spoils a man for a Christian. A man may possess exemplary piety, and distinguished talent, but without practical wisdom he cannot become useful. yet discretion may degenerate into timidity; may even lead to a trimming and calculating servility. A character that is formed on the highest models of usefulness, must be distinguished for decision, energy, and zeal, as well as selfdiffidence and discretion. There is no danger that zeal will be too ardent, so long as it is the expression of simple benevolence. Only be sure that your heart glows with the benevolence of the