it recorded by St. John; and how the same teaching throws back upon the Old Testament again a flood of illumination, which lifts that entire economy into its true evangelical glory. About to leave his disciples, our Lord lays himself out to comfort them with the prospect of his return to them again in higher spiritual form, for which room could be made only by his full glorification now close at hand. That was immediately the great promise of the Holy Ghost. But where or how was the Holy Ghost to come, so as to restore to them the full presence of Christ in this way? It could not be in any merely spiritualistic mode, having no connection with the revelation. already established in Christ himself. It must be within the sphere of that revelation, regarded as his word or truth going forth from him before his advent, and coming to its ultimate perfection only in and by his advent. So then, to wait for the Holy Ghost, the Comforter, was to wait for him in the way of believing obedience to Christ's words already made known, in the persuasion that Christ himself could be thus found only in his words these being in reality the continuation of his own presence in the world. Their sanctification by the Holy Ghost, it is expressly said, must be by the truth, which is declared to be the Word of God-the same that Christ came into the world to actualize by his entire life, and outside of which there is no room to think or speak of truth in any view.

Accordingly we have here again the Old Testament formula of religion re-issued in new form. "He that hath my commandments, and keepeth them, he it is that loveth me; and he shall be loved of my Father, and I will love him, and will MANIFEST MYSELF UNTO HIM. He will KEEP MY WORDS; and my Father will love him, and we will come unto him, and MAKE OUR ABODE WITH HIM." And more clearly still in the parable of the vine and its branches: "Now ye are clean "--by the new life which was already germinally at work in them from his person without their knowing it--" THROUGH THE WORD which I have spoken unto you. 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. If ye abide in me, and MY WORDS (the synonym of his own life) abide in you, ye shall ask what ye will, and it shall be done unto you. As the Father hath loved me, so have I loved you abide ye in my love. If ye KEEP MY COMMANDMENTS, ye shall abide in my love; even as I have kept my Father's commandments and abide in his love."

How then is the mission of the Holy Ghost to be thought of as an arbitrary and unbound afflatus, outside of this sphere of Christ's own life—the revelation already effected by his coming into the world? Especially when we have the solemn asseveration of our blessed Lord himself: "He shall not speak of himself; but whatsoever he shall hear, that shall he speak. He shall glorify ME; for he shall receive of mine, and shall show it unto you. ALL THINGS THAT THE FATHER HATH ARE MINE: therefore said I, that he shall take of MINE, and shall show it unto you" (John xvi. 13-15).

J. WILLIAMSON NEVIN.

ART. II.-AN AUTOBIOGRAPHY.

REV. J. Albert C. Helffenstein was born in Germantown, Pa., Feb. 13th, 1788. His father, Rev. J. Albert C. Helffenstein, was at that time pastor of the German Ref. Congregation in this town. He was a native of Germany. His father was Church Inspector, and resided in Sinsheim, in the Pfalz on the Rhine. His sons were Albert, J. Henry, and a step-son, John Henry. They were all educated for the ministry in the University of Heidelberg. The family could trace their clerical descent to the Reformation; here it is involved in uncertainty, as to which line of laymen in the Helffenstein family they were linked. It is, however, certain they descended from some one noble branch of that name. This was a subject to which they seldom, and with reluctance resorted. If they attached any importance to the family name, it was to the cleri

cal line, believing it to be more important to be noble before God, than in the estimation of men.

Having completed their education in Heidelberg University, the three brothers now looked for active employment in the ministry. J. Henry was retained as vicar to his father. After his father's demise he became his successor. But he was not permitted to remain in this position, but was subsequently promoted to the lucrative charge in Weibligen, near Heidelberg, with the title of Church Counsellor. J. Henry had but two children, a son and a daughter. The son, Ludwig, became his successor, while the daughter was married to a clergyman by the name of Schmidthennes, located in Saxony.

We now direct our attention to J. Albert C. and his stepbrother, John Henry Helffenstein, who were destined for another far off foreign field of labor. Having decided the case, they departed for Holland, where they were ordained by the Classis of Amsterdam, and received credentials to the colony of Pennsylvania. During their voyage over the Atlantic, they were overtaken by a storm which well-nigh ended their mission. It raged incessantly for several days; no sun nor moon cheering their hopes and encouraging their hearts for a moment. This brought them to their knees, alternately one relieving the other, leading in prayer. The sovereign of the elements, who once on a memorable occasion bid them be calm, now interposed, and soon the sun appeared, the winds abated, and they were wafted over the ocean to Philadelphia, their haven of safety. While they were surrounded by their perils, J. Albert C., and probably also his brother, consecrated themselves more deeply and unreservedly to the service of their Master; and faithfully was the vow kept.

It is not known how long they remained in the city, but probably soon after recovering from the fatigues of the voyage, Rev. Helffrich proceeded to his field of labor in Maxatony, Berks county. Here he discharged the duties of his mission faithfully; married; purchased a farm; raised a family of children; and after occupying this post of honor and usefulness forty years,

breathed his last in peace, deeply regretted by kindred and friends. Mr. Helffrich was a learned man, and sound preacher. Although not so powerful and eloquent in the pulpit as his brother, yet he was stronger in debate on the floor of Synod. He was held in high respect by all his clerical brethren.

The separation from his brother, though but a day's journey apart, was doubtless painful to Mr. Helffenstein. In the meanwhile, prior to the occupancy of his charge in Germantown, he became acquainted with Miss Catharine Kircher, whose father was then an opulent and influential member of the German Ref. Church in Philadelphia, over which Rev. Weynberg presided as pastor. After marriage they moved to Germantown, into a house pointed out to us recently on a visit to our relations. He commenced his ministerial and pastoral labors, full of zeal for the salvation of souls and the glory of his divine Master. With the exception of three years during a part of the revolutionary war, called then as he was to minister to the German Reformed Congregation in Lancaster, Pa., he devoted the whole of his ministerial life to the people in Germantown. Not a long life was his; but comparatively short, as it was, he was made the honored instrument of salvation to many souls. So ardent was his zeal, so vivid his animation, and so powerful his enunciation of Gospel truths, that while officiating in Lancaster always to full houses, sometimes there was heard suppressed, but universal sobbing through the audience. A like effect was produced in Germantown. An old member of his Church said in our hearing when yet a boy, who seemed to have almost a superstitious regard for his minister, that sometimes when in the full flow of preaching, rays seemed to proceed from his countenance. On one occasion, a member of the Church, but opposed to that kind of home preaching, was so wrathy that he grit his teeth, and said in a suppressed whisper-Ah, if I had you here! The next Lord's day, the power of Gospel truth came down so irresistibly that this same person, at the close of the service, approached the minister, extended his hand, and in great concern asked: "Brother Helffenstein, what must I

do to be saved?" But his zeal had eaten him up. He ruptured a blood-vessel which terminated in a rapid consumption, that closed his life in the 19th year of his ministry, and the 42d year of his age. The above are but a few specimens of the power and success of his preaching. Many years after his death, living witnesses could step forth and bear testimony to his instrumentality in their conversion, evincing their sincerity by a holy and consistent Christian life.

Next to his zeal in the cause of his divine Master, was his love for his adopted country. On all suitable occasions he manifested his patriotism. While located in Lancaster he was requested to preach a sermon to a regiment that was about to join the army. The passage selected for his discourse was, "If God be for us, who can be against us?" (Rom. viii. 31.) In the application he said: "Brethren, when you come in conflict with the enemy on the field of battle, and you hear the cannon roar, and you see the smoke ascending in clouds to heaven, and a comrade here and a comrade there falling by your side, then strike upon your breast, and say: God be merciful to me a sinner! But fear not; think, if God be for us, who can be against us?" On another occasion he preached before the Hessians that were brought as prisoners to Lancaster. The text was in Isaiah lii. 3. "Ye have sold yourselves for nought, and ye shall be redeemed without money." The Hessians, however, were much excited, and threatened personal violence. but possessing a large amount of moral courage, he remained unmoved, conscious of having done his duty.

But now that he was taken to an inheritance, incorruptible, undefiled, and that fadeth not away, reserved for him in heaven, what will his family do, consisting of a widow and five surviving sons; all young-the youngest only two and a half years old-seeing they are destitute of any earthly heritage, which might solace them in their bereavement, afford a prospect for subsistence, and the means for education. The revolution was a trying time, so that the father was compelled at intervals to draw upon his patrimony in Germany for aid, and after his de