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have seen the wisdom of all classes of men own it, in the honest hour of death. Soon each of you must own it, when, perhaps, it will be too late to bring you any joy:

We have seen the sinner die, lamenting, with his last breath, his folly, and shrinking from his fate. And we have seen the Christian die already reaping, in his foretastes of heaven, the solid fruits of the repentance he, long before, had exercised. We have stood in awe, as we have seen him exalted above the wise and the great of this world, and, as it were, trampling with disdain on the unbelief which would question his faith, and on the pride which would contemn that former birth-hour of his new existence. And we come with a deeper sense of the preciousness of the gospel, to beseech you to receive it. “ Now then we are ambassadors for Christ; as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God.”




Action is one of the fundamental laws of our physical and mental being. There is an imperative and deep-seated demand for it, which cannot be disregarded without serious loss and injury. Inactivity and indolence, the failing to exercise duly our bodily members and powers, will induce weakuess or disease, disarrange the system, and bring on premature old age and death. The same is true of the mind. It must be exercised trained to think, reason, reflect-made to work and kept actively engaged, or its powers will never be fully developed ; it will remain, at best, a weak and sickly thing. Hence, God has wisely and kindly provided for the due and healthful exercise both of the body and of the mind, and made obedience to this constitutional law of our being indispensable to success in life, and to rational happiness.

The same law holds good in spiritual things. The same necessity exists for activity. The demand for it is universal, and cannot be set aside. There must be ACTIVITY—the working of the spiritual machinery of life—the exercise of the various graces of the Spirit--the doing of daily service for God—the putting forth of earnest effort in the field of self-culture and of Christian enterprise-meditation, prayer, the reading of the Word, the exercise of charity, the visiting of the sick, the poor, and the afflicted--the planning and the accomplishing of purposes for the salvation of souls, and the revival of religion, and the prosperity of the Church of God—there must be this as a daily habit of life, or there cannot be progress in the divine life, nor a healthy spiritual development, nor the enjoyment of religion. God has wisely ordered it, that if we will not work as spiritual beings, neither shall we eat; if we will not obey the laws and follow the impulses of Christian life and Christian duty, we shall have leanness of soul, and reap only sadness of spirit and disappointment of hope. And this is why so many Christians are weak in the faith ; are but babes in Christ, when they ought to be strong men. They grope their way in the dark, instead of walking in the light of God's countenance; they are sad and gloomy, when they might be joyful and cheerful. They are at ease in Zion. They will not work. They do violence to the the lawsfof their own spiritual being, and to the laws of Christ's kingdom. They sleep when they should be awake; are inactive when a world of motives, and a world of obligations, and a world of perishing interests demand exertion-earnest, prayerful, whole-souled exertion, for the soul, for God, for mankind.

We live in a universe of wonderful activities. The Christian may sleep--may fold his arms and dream away his existence, and let his precious opportunities for self-improvement, and for doing good, which are never to return, pass away unimproved. But every thing around him rebukes such conduct and calls him to labor. The entire creation is in ceaseless motion--is ever busy ; the vast systems which compose the material universe, present a scene of amazing and sublime activity; the thoughts and powers of angels, good and evil, are ever occupied ; the infinite mind of God is always at work planning and executing. And the children of this world are any thing but idle; their minds and hands and resources are all worked to their utmost capacity; they drive the machinery of life with ceaseless and fearful rapidity ; they run in the race for gain, for honor, for pleasure, for intellectual attainment, with all the might and energy of ambition and resolution. Intellect is taxed and tortured to bring forth new inventions ; the muscular and mechanical power of the world is daily augmented, and never suffered to rest; the world is ransacked for new fields of enterprise ; the face of the earth is made to put on beauty-vast wildernesses are reclaimed and put under culture. Towns and cities are made to spring up on every hand. Commerce pours its tide of activity and wealth over every sea, and along every valley. Unnumbered agencies, extending through all space, and embracing the combined energies of mankind, and laying under contribution every faculty and power of rational being, and the vast forces of nature, are enlisted and crowded to their greatest capacity, in the service of this world. We do not complain of this. It is right. It is nature acting out her instincts, and developing the mighty and irrepressible energies and resources which God has given her. But we would have the Christian learn a lesson here. Oh! how strange, how out of place, seems an ease-taking indolence in one chosen to represent God, and religion, and eternity, in the midst of such activities--one put here to have a care for the soul, to look after the interests of Christ's kingdom, to be the example of all that is pure and good and truthful, the organ of the realization of eternal realities to a world of perishing sin pers! Christian reader, shall we not awake and act well our part in this scene of deathless and responsible activities? The greatness of the work to be done for God and eternity, the shortness of life-the motives of the gospel--the worth of souls—the coming realities of another world, all demand activity, and bid us put far away the love of ease and sloth, and the spirit of delay and indecision, and do with our might whatsoever our hands find to do.

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"Who can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity."-Heb. 5: 2.

THERE is an analogy, sufficiently obvious though it may be remote, between the priesthood of the Mosaic dispensation and the Christian ministry. The Christian minister does not indeed offer unto God gifts and sacrifices for sins. The Christian Ohurch has but one Priest: the “ great High Priest that is passed into the heavens, Jesus the Son of God," who," after he had offered one sacrifice for sins, for ever sat down on the right hand of God,” and there “ ever liveth to make interces. sion for them who come unto God by him." Yet, like the Jewish high priest and some of his assistants, the ministers of the gospel do bear an official relation, at the same time to God, and to the people; do conduct the public ceremonies of religion in behalf of the people, and in a certain subordinate sense are the organs of communication between God and men. The analogy is not sufficient to throw over upon the Christian ministry the peculiar sanctity and divine authority of the priesthood, by which the Jewish high priest was separated from the people, and elevated above them, and put in authority over them; but it is sufficient to justify ue in finding in the requirements which God made of the priesthood, instruction as to the required character and conduct of the Christian ministry. Those requirements were of two classes : one relating to things physical, the other, to things of a moral nature.

The physical • qualifications demanded of the priesthood may perhaps all be regarded as emblematic of analogous moral qualifications which


should be found in the minister of the gospel ; while the requirements pertaining to moral qualifications are equally applicable to both. One of these is brought to our notice in the text. It is asserted that in ordaining men to the priesthood to offer both gifts and sacrifices for sin, God had in view the existence and exercise of a becoming sympathy for the people. He expected the high priest to have kind feelings toward the erring and guilty men for whom he was officiating, because he himself

a fallible and guilty creature. He was to “have compassion” on them—to treat them with gentleness and kindness, because of a deep sympathy with them arising from his own weakness and liability to sin. Holding to them the relation of God's representative, conveying to them God's counsels, appearing in their behalf before the Holy Presence in the sanctuary, reproving and rebuking them for sin,-he was yet to remember that he was a man-a man of like passions with themselves, "compassed also with infirmity."

And now we scarcely need the analogy which subsists between them in their official relations, to justify the application of this requirement of the Jewish high priest to the Christian minister. For if any man need to remember that he also is a man, compassed with infirmity, surely it is he who speaks to his dying fellow-men those momentous truths which take hold upon eternity. If any man may be expected to have compassion on the ignorant, and on them that are out of the way, surely it is he who has by wondrous grace been reclaimed from sin, and called to preach the way of salvation to the lost. I am justified, therefore, in using the text for the purpose of inculcating such a lesson on my brethren in the ministry and on myself. And keeping in view the great end for which God himself has instituted the ministry, and so viewing the minister as seeking most successfully to attain that end, I may go beyond the course of conduct enjoined in the expression “having compassion," which in its fulness means, treating with moderation and kindness, to the great principle involved in it, and suggested by the final clause, “ for that he himself also is compassed with infirmity;" and using the word sympathy to cover the whole of the injunction in spirit and in practice, I announce as the subject to which I would now invite your attention,



1. The preacher must enter into the feelings and circumstances of his audience in order rightly to adapt to them the truth which he preaches. There is, indeed, a general adaptation in all truth to the conditions and wants of men. All religious truth is valuable. The main teachings of the Christian religion are always in place always appropriate, and always weighty in instruction and in

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