his way, until before the gates of Damascus, the Lord thundered and lightened his I AM HE! WHY PERSECUTEST THOU ME? into his soul, and from that hour is he another man. Who will explain the transformation of this man, and of his whole subsequent life, if that is not true, which HE, during his whole life, gave as the reason; if he did not really experience this "heavenly vision?" Who can describe what he, as an apostle was, what he wrought, with what he contended, what he suffered, and all in the name of Jesus Christ the crucified, besides whom he was "determined to know no other ?" Ye must yourselves study over more industriously, the Acts of the Apostles, and the Epistles of Paul, in order to obtain the whole picture. How must the "love of Christ have constrained" him, that he should count himself "debtor both to the Greeks and to the barbarians, both to the wise and to the unwise," and long to “present every man perfect in Christ Jesus." Every land which he could but reach in his untiring journeyings, he filled with the sound of the gospel, so that the Jews complained bitterly, "This is the man that teacheth all men, everywhere!" and, when he can not travel thither, sends his epistles; and when in chains and bonds for Christ's sake, still writes without cessation, in order to strengthen the faith of his distant brethren in this Christ.

How much he may have written, of which we know nothing now; and in what we have, what depths of love and divine wisdom! The wisest of earth still search therein with astonishment and wonder. How many Christian churches did he found and strengthen, through preach ing it. power and in patience, through incessant prayer and individual exhortation; how he interceded for all his children, in Christ especially, as indeed for all his Christian brethren, far and near! How close to his heart he bore them! His salutations at the close of his epistles are a testimony thereof. In what sufferings and afflictions he struggled indefatigably, and barely with his life; of these has he himself told us in two of his epistles. In the holy excess of his zeal, he renounced every thing to which he was entitled-domestic life with a sister in Christ, the due reward of his office, every outward quiet, every temporal comfort and emolument-in order "to spend and be spent" for Christ--in order to give his whole service to the gospel. He even labored for this with his hands. He is inexorably severe with himself, "lest, having preacl d unto others, he himself should be a castaway." He“ counts not himself to have apprehended;" but he unceasingly "follows after. that he may apprehend that for which he was apprehended of Christ." He is full of wisdom, yet humble as a child-full of thunderous power and might of soul, yet mild and loving as a tender mother; yea, he lives in the love which comes from faith, and holds fast his hope until he can cry: "I HAVE FOUGHT A GOOD FIGHT. I HAVE FINISHED MY COURSE!" Was this some natural gift (though such come from God)? was it some native power of soul in this man? It is true, God, who " sepa.

purpose

rated him from his mother's womb," and ordained "to reveal his Son in him," loaned great talents to him. But what the most glorious human nature is, while in its blindness and sin, is shown us in his life as Saul. That he now stands there a Paul, "a servant of Jes Christ," an apostle of the world-that he has now first come to understand the wisdom of God, and his fiery zeal found its true aim in the love of the Saviour— that is a 66 WORK OF GRACE," as he himself says. "But by the grace of God I am what I am, and his grace to me is not in vain, for I have labored more than they all; yet not I, but the grace of God which is in me." It is the same grace of God for which the publican so anxiously calls: "God be merciful to me a sinner;" and which in Christ became manifest as saving grace, triumphant over all sin. It is the grace for which Saul had not once prayed, but which he had much rather resist, until it seized him, conquered, and ever more glorified him.

The same work of grace, however, which we have seen in the case of Paul, is, in different forms, but ever essentially the same, to be seen in the case of all the other apostles, yea, with all the believers from the apostolic age down to the present. Jesus is a Lord and Saviour as he is preached, for he maketh sinners saints, converts enemies and opposers anto faithful servants-makes the old new, the earthly heavenly; this has he done and ever done, praised be his holy name!

Therefore stands his gospel immovably fast upon the triple foundation of which we have spoken. We still have the entire Scriptures; the testimony of the eye-witnesses still speaks to us; yea, the history of the church of Christ is so closely interwoven with the history of the whole world, that either nothing which is told us by our fathers can be true, or the foundation on which the faith of this church stands, is true. Not only are we still "compassed about with the cloud of witnesses," still speaks to us not only the host of the already-redeemed of the Lord, but that host augments with every generation; and from Paul and Cephas, down to the least of all who really believe on the Son of God, sounds forth the confession from every soul: "By the grace of God, I am what I am!" Will you not, beloved, unitedly learn this jubilant shout? Will any of you "frustrate the grace of God," by believing the gospel "in vain ?" It has been proclaimed to us; we all received it with our baptismal confession; we stand therein as members of Christendom; O, let us all be careful that "we be saved thereby !" "The gospel of Christ is the power of God unto salvation to every one that believeth." How shall we escape "judgment," if we neglect so great salvation, which at first began to be spoken by the Lord, and was confirmed unto us by them that heard him-God also bearing them witness with signs and wonders, and with divers miracles, and with gifts of the Holy Ghost, according to his own will? Nay, let us grasp the grace which is offered us, accept and hold fast the gospel which brings us this grace, and give ourselves up wholly to CHRIST, who has “died for us and rose again." Amen.

DISCOURSE VI.

FRED. WILLIAM KRUMMACHER, D. D.

By common consent the famous author of "Elijah the Tishbite" is considered the nost eloquent preacher in Germany, if not indeed in Europe. Certainly there are few men abroad whose names are better known in the Christian world, and more beloved for their "works' sake." The book named above extended widely his popularity, both in Europe and America; and, taken in connection with his "Last Days of Elisha," "The Martyr Lamb,” and, more recently, "The Suffering Saviour," it has reared for him a remembrance more enduring than monuments of marble and brass. In some respects, the last-named of the above publications, is superior to any thing else that has come from this great master's pen. The narrative of the last days of our Lord on earth was never given with more thrilling vividness, and pathos, and beauty, by uninspired man.

Dr. Krummacher is now about midway between fifty and sixty years of age. He has the honor of being chaplair to the King of Prussia. His influence with the king is very great, and may go to account for some of the liberal measures which of late reflected honor upon the Prussian court. The sermons of the great preacher in his chaplaincy, are said to be sometimes like earthquakes. Personally, Krummacher is represented as a delightful man. He is thus described as seen by Dr. Abel Stevens, a year or so ago, at the meeting of the Evangelical Alliance, where he took an active part: "His hair is light, but not gray; it is combed sleekly over his ears; his eyes, peering through bright gold spectacles, are blue, and expressive of mildness of character, notwithstanding the roaring ferocity of his voice. He is in good condition, inclining a little to episcopal dimensions. There is a peculiar blandness and youthfulness about him which recalls to you the title of 'the ever youthful,' which was applied to his great countryman, the poet Klopstock.”

Some of Krummacher's peculiarities are well brought out in this additional reminiscence of Dr. Stevens: "When I told him, the other night, at a tea-party, the number of some of the editions of his "Elijah" among us, and that it was read in our log-cabins, in California and Oregon, he seemed hardly to believe me, for the extent of the American press is scarcely known in Europe; and when I assured him that if he would come to New York we could place him in sections of the city where for whole squares he could read German 'signs,' and hear the children playing in German; and if he liked 'lager bier,' drown himself in an ocean of it, he laughed as you might suppose a lion would were it in the habit of that noble creature to laugh at all, his mighty voice ringing into the adjacent apartments. But suppose not that there was any thing peculiarly humorous in my remarks, or uncommon in Krummacher's uproarious outbreaks. It is the 'vocal style' of the man. What the

watchman said of George Whitefield can be said of this great German: 'He preaches like a lion!' He not only preaches but prays so, and makes speeches, and even 'says grace' at the table in the same manner. He introduced our public dinner the other day with a 'grace' in German, which was roared out as if addressed to an army half a mile off. Of course this peculiarity surprises every body at first, but you soon get accustomed to it. Whether it arises from good Gothic heartiness or is a vocal defect I know not."

We are happy in being able to present to American readers, now for the first time, a sermon of Dr. Krummacher's, in which appear to advantage so many of his best qualities as a preacher.

THE INTERVIEW AT JACOB'S WELL.

THAT is but a miserable life, my brethren, in which there is not a knowledge of Christ. It is a journey in the night, without guide or star-a voyage by sea, without compass or helm-a traveling into a far country, without aim, object, or acquaintance. However outwardly brilliant such a life may appear, it is but a miserable existence-a wretched rejoicing, a melancholy gladness, a pitiable peace, an empty unrefreshing hope. Alas! thou poor and wretched worldling! thou who art destitute of Christ, who standest in thine own strength—thou, who art left to thyself, thrown upon thyself, O! that thou didst but know how poor and miserable thou art; that thou didst but discern the darkness in which thou art dwelling; the storm of eternal ruin that is brooding o'er thine head. Ah! behold, deep floods are gathering around, and there is no pilot to guide thee o'er; vast yawning chasms, and there is no bridge, nor hast thou wings; blazing flames, and there is no water to quench them; waste howling deserts surround thee, full of hissing serpents and rapacious beasts, and there is no way of escape, no conductor near thee; sandy plains without water, deserts without bread or refreshment. An awful judgment-seat, fearful anathemas, the wrath of the Almighty, and none to intercede-no one to hold up the shield before thee, or have mercy upon thee.

Behold an image of thy life in time and in eternity! A gloomy night-piece certainly; nevertheless such is thy state, and thus thou art encompassed out of Christ. Far better thou hadst ne'er been born, than thus to live without Christ. Canst thou question this? And where are we to look for Christ? "I am the rose of Sharon," said the Lord. Cant., ii. 1. Yea, a precious rose-one which bloomed before the throne of God ere the foundations of the world were laid; and was the joy and desire of angels and seraphim-a rose which deigned to take root in accursed ground, to blossom among thorns and thistles, ́and gladden, by its fragrance, a sinful world.

A ruse, which, while yet a bud, elevated a Simeon with joy to heaven. and bowed the knees of wise men to the dust. A rose, which, at Gol gotha was steeped in its own crimson, and there first opened its calyx to exhale the fullness of its perfume through the world. It blossoms in the valley, and he who discovers it finds it not on the tops and heights of his own wisdom and righteousness. Where Christ dwells by his grace, he levels the mountains, and brings down the high hills. "I am

the rose of the valley," saith the Lord, and it is in the dark depths of self-annihilation, in the valley of repentance, that the sin-convinced soul finds him.

May our meditation of to-day afford us an opportunity of thus contemplating the Lord Jesus.

"Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph." "Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well; and it was about the sixth hour.” "Then cometh a woman of Samaria to draw water. Jesus saith unto her, Give me to drink," etc., etc.-JOHN, iv. 5–29. What a history, my brethren! It stands before us as a luxuriant vine, laden with precious grapes. Where shall we commence to draw aside the hiding foliage of words, in order to exhibit the golden fruits concealed beneath them. Truly there is here too much for one meditation, and yet the history can scarcely be divided; for it requires to be considered, weighed, and felt in continuation, without interruption, and in its correction. I feel it thus; therefore be satisfied, my brethren, if, unstead of profound exposition, I give but a few weak and passing remarks. Our history is like all the narratives of the Bible-both matter of fact and example. In a particular truth lies the deepest general It is not alone the conversion of the woman of Samaria that we are here called upon to note, but the process which takes place in the conversion of most sinners.

sense.

In this twofold view we will consider our text, dividing it into three parts:-The Preparation, ver. 4–15. The Crisis, ver. 16-27. The Decision.

I. THE PREPARATION.--The narrative carries us to Samaria. There, beside the well of Jacob, which is situated nigh to Sychar, sits a stranger. It is he who came into the world not to find rest, but to bestow it. The world had wearied him by its enmity and malice. Ask not how he, who called himself "the resurrection and the life," could be wearied; but rather ask, my brother, how it was possible that thou, even thou, from thine infancy, could be found wearying, by thy resist ance, the most faithful friend of thy soul. "Jesus sat thus on the well; for his disciples were gone away into the city to purchase meat. Then cometh a woman of Samaria from Sychar to draw water." She came at a most appropriate hour, but she came not by accident. The Father