PAUL'S VISION AT TROAS.

MORE than fourteen years have now elapsed, since Paul became a Christian. During this period, he has night and day proclaimed the faith of Jesus: at Damascus, at Jerusalem, throughout the coasts of Judea, in Syria, in Cilicia, and in Asia Minor, he has proclaimed the glad tidings of immortality. Wherever he moves, you see him manifest the same power of conviction, the sarne impassioned ardor of soul, the same wisdom, promptitude and energy.

The apostle is now, at the time of receiving a special message from heaven, at Troas, a seaport of considerable note, in the classic region of Troy. This city, of course, is not his permanent residence: his home is the world-wherever his master may demand his exertion. With a few christian friends, he makes Troas a temporary abode, till the views of Providence in his visit there shall be accomplished. Providence is not slow in disclosing what course he is to pursue. The hour is now come. It is the depth of night: sweet slumber,-the reward of labor, the gift of duty performed, and conscience untroubled,-sweet repose descends upon him; when a stranger, a man of Macedonia, stands by his bedside. This messenger views him a moment in silence; then stretching his arm toward Greece, and with a voice of eloquent importunity, he addresses him in this brief language of the heart: "Come over into Macedonia, and help us." Thus summoning and thus persuading, the form vanishes from his dream.

With the dawn of morning, Paul arises, relates to his

friends this visitation of the night, and requests them to give him their impression and advice. The judgment they form, in regard to this supernatural event, is prompt and unanimous: That beloved Lord, whose every command you acknowledge it your delight, as well as your duty, to observe, calls you to preach the gospel in Greece.' Immediately, therefore, he prepares to leave Asia, to follow the stranger of his vision, and cross over into Europe. Embarking with his friends at Troas, he makes directly for Samothracia. Not lingering at this island, perhaps not even touching there, he arrives the next day at Neapolis, where he lands; and from this seaport he proceeds to Philippi, one of the chief cities of Macedonia.

Behold the apostle in Greece !-With the first requisition of the visionary voice, you have witnessed his immediate compliance. He has crossed the interposing waters; he has come over into Macedonia; but how will he HELP the inhabitants? ... Fear not; entertain no suspicion of failure; it is the power of God, the wisdom of God, and the goodness of God, that bring him. His most assured conclusion is, that to help the Macedonians, the Saviour whom he serves requires him to preach the gospel, to unfold to them the doctrines of revealed truth, to proclaim from a full heart the glorious news of redemption from death.

With this object forever in view--inspiring and delightful---he commences his master's work at Phillippi. With feet, beautiful on the mountains, behold him come; and with a voice of enthusiasm, hear him announce to this Grecian city glad tidings of eternal life---good tidings of good.

With views resembling these, engaged in defending the cause of the same honored master, warm in diffusing his principles of faith and practice, the ambassador of Jesus Christ comes to mankind in all ages.

What then are the grand principles of the christian dispensation, which the messenger of revealed truth comes to advocate and diffuse?

Let every minister of the gospel remember the object of his office. He is not commissioned to dictate to men, but to help them; not to exercise dominion over their faith, but to be a helper of their joy. Does he take the scriptures of the old and new testaments as his own directory? He should persuade those whom he addresses to do the same, perfectly regardless whether these scriptures harmonize, or harmonize not, with the fashionable systems of the day. Of these systems in the present age, these forms of christian belief, there are at least two or three hundred. They all contain many truths in common, and some peculiarities of error; but with Christians who would enjoy the comfort of a rational faith, the BIBLE should be all in all, their only standard of belief. The writings of this book, the dispenser of the word should urge them to consider, as he considers them himself, as composed under the influence of a divine spirit. By this assertion he would be understood to mean, that they were composed by such inspiration as was necessary or indispensable; such as preserved their authors from fatal mistake; such as justifies our confidence, both in their developements of the past and in the assurances they communicate of the future. Be

these disclosures, he enjoins, the sole foundation of your faith, your only infallible rule of obedience, your only sure guide to eternal life. Do you all claim the right of interpreting them according to your means of information, your advancement in spiritual light? just, to compare divine things with human, as you would all try to understand a proclamation, which the chief magistrate of our country issued from the seat of government? In the same manner, concede to every community, concede to every individual of christendom, the same privilege and opportunity.

By this concession, however, you are by no means to be supposed insensible or blind, to what you deem the mistakes of other Christians. Some of these mistaken views you may esteem monstrous, repulsive, abhorrent to reason and revelation; you may be unable even to name them without shuddering at their presumptuous import; but you see these Christians regard them with the warmest attachment, even the very fondness of infatuation. Presuming therefore, as every human being may presume, that with your most laborious conclusions you too have imperfections mingled, you will beware of indulging an unchristian, uncharitable, or damnatory spirit. God alone sees the heart; and you yourselves, instead of usurping yonder throne of judgment, must be arraigned before that tribunal of inpartial justice. In a word, make the sacred distinction between persons and speculations. While you are tolerant toward those, whom you deem erroneous in doctrine, be intolerant toward the false principles of their creed.

But some one may ask, 'What if we experience from others any unkind, any presumptuous insinuations, of this nature? What if others stigmatize, as unscriptural and destructive, that system of christian doctrine, which we receive as the voice of eternal truth, and which we are making efforts and sacrifices to enjoy? stigmatize it as ruinous to the soul, as having no solid basis, on which to rest its superstructure of hope and assurance?'

Be careful, it may in such case be replied-be careful to manifest the superiority of that system so undervalued, if it be superior. Treat a spirit so unamiable, not as insolence and effrontery deserve, but with the meekness, the forbearance, the forcible right words of a truly christian temper; speaking the truth, but speaking it in love.

Here the inquiry again recurs, what then is the truth? What does this volume of inspiration reveal as the truth of God?

To this question different denominations, of course, return different answers; but as a comprehensive view of our faith, one that seems to include the constituents of revelation, the following may be presented; and I ask, what evidence is there for supposing, that Paul helped the Macedonians with articles of belief more numerous or more metaphysical?

These sacred communications reveal ONE BEING, as the only proper object of religious worship and adoration; a Being who has existed from eternity--uncreated, incomprehensible, infinite in every divine attribute and perfection, even overwhelming to the human mind; om