WHO IS RESPONSIBLE? That there are hundreds of important churches throughout our denomination at this moment without pastor or stated supply has already been demonstrated again and again beyond all cavil, and is a fact patent to any extensive observer. Persons who have been asked by churches to recommend to them some man suited to their needs for a pastor acknowledged themselves embarrassed for a reply, as they did not expect to be before they began to investigate and look for "the right man." It is a state of things which arrests the due progress and hinders the proper development of the resources of our denomination. Vacant churches are not apt to fill the columns recording the amounts of benevolent contributions to the several departments of church work; or if they do, the sums recorded are disproportionately small.

In view of such facts, the question arises, Who is responsible for them? Is it expected it expected that each local church will raise its own minister out of its own membership? Does any church do this? We never have known of but one instance of the kind. As a rule, each local church draws, as it can, from a common stock which the donomination as a whole, acting in its organized capacity, provides in various ways, and to which every part is supposed to contribute according to the measure of spiritual life and pecuniary ability resident in it. Out. from this particular congregation and that, through the influence of the pastor and through the consecration and nurture of pious parents and through the promptings of Christ's spirit, all co-operating, arise the youthful candidates who offer themselves to the sacred service. And do these educate themselves? Not usually. The denomination provides the colleges and seminaries where these candidates may be trained for their calling at a moderate cost. Then, having gone through their studies here, the church,

through its appointed organs, examines them, and, if found qualified, licenses them to preach and sends them forth to service under its warrant. From this stock thus supplied the several churches take their pick according to their tastes and fancies, little thinking oftentimes how the blessing was obtained, such is the ordinary course of things. Such provision every denomination feels it to be both its duty and its policy to make. It is the only proper means for promoting its own perpetuity and enlargement. It would be regarded as derelict to its Lord if it did not make it. It would be stunting and stultifying itself if it failed in this point. Ministers are the church's seedSowers. They are the church's leaders. They are therefore the church's fundamental need, which after the pattern of her Lord she owes it to herself to furnish first of all.

If this be so, then we are justified in saying that in case of a lack of ministers the responsibility lies with the church as a whole; but inasmuch as the church as a whole is an organized body, the responsibility presses alike on every part-upon every separate congregation, upon all pastors and elders, upon every individual who has it in his power to contribute to the general result in some way, either by his influence or by his prayer or by his contributions or by his personal consecration. The concern is a common one. Must we not then conclude that a serious responsibility for the present lack of suitable ministers rests, in fact, on those pastors and churches that take but comparatively little interest in the matter, and send forth neither sons nor contributions toward meeting the great demand? How can it be otherwise?

But here another question comes up. How far should the church as a whole go in the matter of educating her candidates for the ministry? Is it sufficient for her simply to furnish them institutions for the purpose, or shall she advance farther, and aid those

who have not sufficient means for attending these institutions there to go through the course she has prescribed to obtain ordination? Some say it is enough to furnish the institutions. Further help is needless, is injurious, is liable to abuse, is a premium for entering the ministry. But what if those young men commanding sufficient means for their education are not sufficiently numerous to supply the demand? Shall the church rest here and say she cannot help it; "What is wanting cannot be numbered "? We must do the best we can with what we have. Will this be a sufficient apology for her deficiency when there are among her sons those who have the suitable gifts and the genuine aspirations for the ministry, but who cannot bear the expense of that preparation which she herself exacts? That there have been such the whole history of the church proves-men who through a little assistance have risen from the ranks of the common people, from the plow and the shoe bench and the printing office and the like, to become the lights of the world. There are such still; and there is no justifiable reason why their services should not be secured for the benefit of mankind. They are needed, and the possibility of securing them to meet the wants of the church imposes an obligation to do so. The simple principle of self-edification requires it. It is in the conviction of the soundness of this policy that all our Christian denominations have organized schemes for aiding those candidates for the ministry who are unable to bear the expense of the education which they require. To oppose this policy because of this, that or the other defect in its administration, or because of some real or imaginary abuse of it, is unworthy of sensibie men. There is hardly a single line of benevolent action that is not liable to abuse; and why should this, which is so essential to the prosperity of the church, be invalidated by it? The consideration which should rule in such a case is the magnitude of the benefit accruing on the whole; and the compensatory size of this benefit none who have examined it can doubt.

If then it be the duty of the church as a

whole, and so of every part of it, to do something for providing a suitable ministry for the preaching of the gospel, contributing the means for its education is one item of that duty. If a church has not sons to give, it at least can give money; and how it can exempt itself honorably from such giving we do not see. In refusing to do this, it declines taking a fair share in bearing a common burden and supplying a common benefit. The time may come when its pulpit shall be vacant, and will it not be glad to have it occupied by some one of these very ministers whom it has refused to assist in educating? Yea, it may be enjoying his services already. Indeed, do we not know such? and ought it not to give freely as it has received?

Let it be remembered that the Board has under its care all the candidates among the freedmen, and most of those who are fitting themselves to preach to our immigrant populations. There is no question about the necessity of helping these. Also let it be remembered that of the 108 net increase of ministers last year, we drew 88 from other denominations, giving them in return but 38.

AN EXAMPLE TO BE FOLLOWED. We take the liberty of inserting here for wider reading an article clipt from the pages of the Presbyterian, which illustrates what might be more generally done for the increase of the ministry were ministers, and indeed Christians generally, more alert to win young men of promise to consider its claims upon them:

About the year 1842 a bright boy of more than ordinary scholarship and promise gradu

ated from the school at Lawrenceville, N. J. He was one of the speakers at the commencement, when he delivered a poem of great merit for one of his years. During a period of religious interest in the school he had made a public profession of religion, and adorned his profession by a consistent life, exerting by his example a salutary influence.

A few days before he left the institution to enter upon his collegiate course, the writer invited him to an interview. In the course of conversation I said to him, "George, what do

you propose to do after you leave college?" He said, "My father prefers my studying law." I added, "Have you ever thought of the ministry?" He answered that his mother would like him to be a minister. I then said, “I hope you will consider seriously the question of your duty and seek divine guidance." I presented reasons why it would be wise for him to do so. His ability as a writer and speaker at that early period of his education, his excellent scholarship and decided religious character, satisfied me that after a collegiate and theological training he would be a valuable laborer in the gospel field. He thanked me for my advice, and we parted.

Twenty years after this interview, visiting one of the flourishing cities on the banks of the Mississippi, I met my ci-devant pupil. He was then the pastor of a neighboring church. As we talked he said, "Doctor, I am indebted to you for being in the ministry." "How is that?" I remarked. "Don't you remember," said he, "the interview to which you invited me in Lawrenceville just before I left school to enter college? I have never forgotten it. You advised me to think of the ministry. When I returned home, I repeated to my mother the substance of your advice. She encouraged me to follow it. The result was that before I got through college I had concluded to study theology. That conversation was the turning point of my life."

This excellent brother, licensed in 1849, has had a successful career, and is still "toiling on in the work to which the Lord called him. He is the honored pastor of an important congregation, who have recently built a new and elegant church edifice. He is well known and honored.

My heart was touched with gratitude to God for having permitted me to drop a word in season, and I was impressed more profoundly than ever with the beautiful words of Solomon, "Cast thy bread upon the waters, for thou shalt find it after many days."

H.

This anecdote shows how a word dropt in season, wisely, may effect great and blessed results. Let there be plenty of them.

METHOD OF THE BOARD'S
BUSINESS.

For the benefit of many of our ministers and also of our laymen who wish to know how the Board determines the distribution

of its funds, we here give in detail the Board's method of operation.

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The first knowledge the Board has of any candidate desiring aid is through a formal recommendation in which are put a number of questions to be answered, as to age, qualifications, needs, church membership, place and stage of study, and the endorsement of him by the session of the church to which he belongs. This " recommendation" is sent to the Board signed by the chairman of Presbyterial Committee of Education, who is responsible for its correctness as ascertained through examination by the presbytery, or, pending its meetings, by the committee itself. It is then looked over by the secretary, and if found to be in order, it is presented to the Board for its examination and acceptance. As a rule only those in the collegiate and theological departments are received. Exceptions to this are allowed in the case of the freedmen and persons speaking foreign languages, and such others only as present peculiar and urgent claims for assistance. The highest amount allowed under the rules to collegiates and theological students is $150, and to subcollegiates $100. But the actual allowance is determined by the state of the treasury. This year it is largely reduced, being but two thirds of these amounts. Special donations to particular students from churches and individuals are allowed and credited. Payments are made three times a year on the receipt of reports from the professors of the institutions where the candidates are studying. These must certify to the correctness of their deportment, their scholarship, their rhetorical abilities, their punctuality and their economy. When these reports do not prove satisfactory, the payments are withheld and inquiry is made as to the reason of the deficiency. Should any student turn from his purpose of entering the ministry he is pledged to refund the money paid him, with interest.

Such is the method of the Board's operation. It will be seen that reponsibility for determining the fitness of the candidates aided rests with three parties: first, the sessions of the churches to which they belong;

THE FREEDMEN.

This presbytery at its late meeting adopted the following report, prepared by Rev. W. F. Brooks, pastor of Grace Memorial (colored) Church, at Pittsburgh, Pa.:

During the past ecclesiastical year the Presbyterian Church in the United States has contributed $115,203.83 for the work among the freedmen, the latter giving $18,682.31 of this sum themselves. Less than one-half of all the churches contributed to this cause, the number not contributing being 421 more than those contributing. The churches giving averaged $32 each. Had the others given an average of only $5 each, their total contribution would have been $14,650-more than enough to have prevented the indebtedness of $14,131.42 with which the Board of Missions for Freedmen closed the year. There were 12 churches organized among the freedmen during the year, making the whole number under the Board 217. There were 1923 communicants added on examination and 235 on certificate. The average number added on examination to each church was nearly 9, and to each minister over 18. The whole number of communicants in the churches is 15,880; the whole number of pupils in the Sabbath-schools, 15,689; and in the parochial schools, 9743. Instructing these 40,000 souls, 279 preachers, teachers and catechists are employed.

This work seems large in itself, but is very small compared with what needs to be done. According to the last report of the Board, there are whole counties or sections of states in which there are no schools or churches for the freedmen, and from which come frequent appeals for help that cannot be granted. Arkansas contains 210,666 freedmen, and yet the Board was unable to enter that vast field until last year, when Rev. F. C. Potter was commissioned to start a church at Cotton Plant. Last month Rev. L. Johnson was commissioned to preach, and Miss Anna E. Grinage to teach, at Pine Bluff. Means are now needed to send missionaries to Little Rock. An industrial department has been added to Biddle University, and its support assured by the trustees of the Slater Fund. An instructor has already been secured for this department, and it will be

the Mary Allen Seminary has been made a

larger centre of Christian influence among the 393,384 colored people of Texas by the appointment of a missionary to labor in its vicinity.

The great want of the Board is means to prosecute new work. There are thousands dying yearly in almost heathen darkness in the "back counties" of the South, who might have more light if the Board possessed the power to send them missionaries.

The Presbytery of Pittsburgh is far ahead of the whole Presbyterian Church in her contributions to this Board. While far more than one-half of all the churches have not contributed to this cause, less than one twenty-sixth of the churches of this presbytery have made a like failure. The number of our churches contributing last year was 51, and the amount contributed was $6950, being $690 more than the year before. Those not contributing were Phillipsburg and Valley.

Now, brethren, the question arises, why is it that less than one-half of the great Presbyterian Church has given to this cause during the past year? Is it not because the people have not been asked to give? Can we believe that there exists a single church in the land that does not contain a single individual in it willing to contribute something toward sending the gospel to these dying souls? How shall we ever evangelize and educate these people, how shall we overtake the work, if, while they are growing more ignorant, and the number of children among them of school age who do not attend school is increasing every year, a large majority of our churches give nothing toward the work, and the debt of the Board appointed to do the work is increasing? Your committee has formulated no plan for your adoption that may stimulate the churches of this presbytery to still greater beneficence, but begs leave to exhort every pastor and elder in this presbytery to continue to see to it that his people are at least regularly asked to contribute to the cause of freedmen. In the next place, the committee is of the opinion that we gain confidence in asking, and a more hearty response by keeping before our own and our hearers' minds the fact which our dear Lord taught by precept and example, that the sole object of his religion was the salvation of men, at whatever cost,