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Christ in the prayers of saints which makes them a sweet smelling såvor unto God. His mediation is our only way of

His name we mention in all our petitions ; the merit of his blood we plead. Simers, unworthy in themselves, through the righteousness of the dearly beloved Son of God, find a gracious acceptance. Their cry is, “See, O God, our Shield, and look upon the face of thy Anointed." And a voice from the most excellent Glory replies, “ This is iny

beloved Son, in whom I am well pleased.” As in sacred story the angel is described ascending in the smoke of the offering, so Christ ascends in the incense of all the believer's prayers, and brings them near the throne of his Heavenly Father.



The influence which mind exerts upon mind is a mysterious and powerful characteristic of our being. It enters into every act, relation, and circumstance of life. It begins with moral agency, and extends along the entire line of existence. It is ever flowing out from us through a thousand channels and agencies, over the surface of society. No man can divest himself of this power, or refrain from exercising it; it is a condition of moral existence; we must exert a deep and lasting influence on the world, for good or for evil. A link, unseen, yet real, connects us all with

the past and with the future. Those influences which are moulding our character, and working out our destiny, took their rise far up the stream of time ; we did not create them, and we cannot arrest or escape them. And we, in turn, are living for coming ages ; souls yet unborn will feel our influence, and be saved or damned by it. The good man Jittle knows the extent of that blessed power which he will silently wield over human minds and hearts when he has ceased to be; the fruit of it all gathered to heaven will fill hin with adoring wonder. And the sinner knows not how fearfully his influence will accumulate in after ages, nor how many souls will charge their sins upon him in the judgment-day.

We are fearfully and wonderfully made.” Such are the elements of our own being, and such our relations to others, that we cannot die in this world or the next. How numberless are our actions !-and not one of them will ever find a grave, or live an idle life, or prove false to its parentage. They may be unwise and regretted by us ; the work of a moment's folly or passion : no matter, we have given them life and we cannot take it away: and they will live on in their consequences when the occasion which called them into


being, and the remembrance of the deeds themselves, have perished; live still to fasten impressions on human character and control the destiny of souls immortal.

The wicked Cain is alive still on the earth ; his type of character is manifest, and his footprints are seen along the pathway of the living world. The man who hates goodness and sheds innocent blood, copies 'the example and acts out the spirit of the first murderer. Abel is not dead. He belongs to living piety, as well as to history. By his recorded example of obedience and faith, and by the memory of all that he was, he is present with the child of God in every land and age of the world, declaring the necessity of faith in Jesus, the mercy and favor shown to the penitent and believing, and the treatment which the good are to expect in this world of enmity and death. All the great and good of past ages are speaking to us with united voice crying to us to press on in the race and seize the immortal crown; their influence, in letters of light and purity, is recorded on every page of the world's history; it is embodied in a thousand forms of living truth, and freedom and piety. The Voltaires, and Paines, and Byrons of past days, are still leading actors in the great drama of life. Their monuments stand thick along the road we are traveling to immortality. They live to-day in all those sentiments and movements which are hostile to Christianity, and operate, through a corrupt literature, a false pbilosophy, and an infidel creed, along all the channels of human intellect, affection and enterprise. On their mission of madness and death, they are traveling round the world. The missionary encounters them in the very heart of heathendom. They are breeding a moral pestilence amid the altars of Christianity. The press is wielding its giant power to give them a yet wider and deeper influence. What a harvest of ruin and damnation will such men reap ! What a legacy to leave to posterity! What a curse to entail upon untold generations !

Not less certainly, indeed, does the life of every sinner reach into the future. His influence corrupts and destroys beyond his death-bed. It rolls onward from his grave with a cumulative sweep and strength. His example ruins his children ; a •whole community is infected by it; the poison courses through all the veins of living men, and flows down the ever-widening channels of human thought and life. And should not every good man, therefore, treasure up for posterity a holy influence, to counteract the many examples of wickedness, and perpetuate goodness, and truth, and piety in the earth? Should it not be the strenuous aim of every living man to leave a good influence to come after him, since he must leave one of some kind-either a saving or a ruining one? We cannot gather up our influence when we come to die, and take it with us. We cannot bury our example with our bones in the grave, so prevent its breeding a moral pes. tilence. We cannot take back our words, call in our sentiments, blot out our deeds, and so put an end to our moral being on earth. Many a dying man would give worlds if he could but do this. If he could drag with him into the darkness and oblivion of the grave, his infidelity, his wicked ex. ample, and all the evil influences which he has originated, that they might not live after him, to curse his memory, and blast the hopes of his family and friends, and entail misery on the world, he might die in peace. But no ; the dying man cannot do it. He has no power over his influence; he cannot stay the waters which he has let out. He has sown the seed, and the harvest is sure to follow. The grave shall receive his body only, the living world will retain his character, example and principles. Death cannot arrest our influence; it may but augment and diffuse it. It will live and yield its fruit when our names have perished from the earth. It may speak for us in praise or blasphemy, in life or death, while time endures. It may go on producing impressions on the living world, which no man or angel can ever efface.

There is a thought here which the minister of Christ, the professional man, and the man of wealth, the Sabbath-school teacher, and above all, the parent, may bring home to his heart with salutary and impressive force. There is a light of warning and a light of encouragement in it. Each of us may so live as that our very grave shall bloom till the resurrection morn. The good we do is not to be measured by the length of our days, but by our stamp of character, the piety of our purposes, the grandeur of our aspirations and conceptions. Then up and be doing, ye children of light! Every prayer, every charity, every effort for Christ, every tear shed over sinners, will yield a revenue of reward and glory.

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“The glory of God in the face of Jesus Christ.”--2 Cor. 4:6.

To the Scriptures are we indebted for all our practical knowledge of the being, and for all just conceptions respecting the perfections of the one, supreme God. For although his eternal power and Godhead may be so clearly understood by the things that are made, as to leave the atheistical rejector without excuse ; yet we do know that, as a matter of fact, all men, of all places, in all ages, when deprived of the light of revelation, have overlooked these unquestionable traces of Deity, and have sunk into the abyss of polytheism and idolatry. With unanimous consent they have “ changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and to four-footed beasts and creeping things." The Bible, like the telescope, concentrates the scattered rays of Divinity which would otherwise escape our notice, and gives us the only true and perfect image of the Infinite One.

From the same source also do we derive any satisfactory notion concerning the origin of the material universe. It is impossible for the intelligent mind to look abroad upon the heavens, to survey this earth, to examine the varied forms of existence, animate and inanimate, with which both earth and sky are filled, and not ask, Whence came all these things ? When, and from what cause did they spring forth ; and how have they acquired their present modes of being ? Accordingly, the sagacity of men has in all ages been tasked to its utmost at this point. Various schemes of the cosmogony, more or less ingenious and plausible, have been devised to remove the difficulties that surround the subject, and to silence, if not to satisfy, the curious inquirer. Hence we

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hear of the eternity of inert matter; the eternal succession of the generations of men, each individual of wbom, however, was finite; the creation of all things, and the reduction of the formless mass into well-defined shapes and proportions by chance, which is but a name for our ignorance of an intelligent Cause ; --and hence, too, we are told that the wonderful adaptation of the several classes of beings to subserve obvious and important uses, arises out of the fortuitous concurrence of atoms. These are prominent suggestions among the thoughts of the wise on this subject which are vain. They relieve no obscurity; they satisfy no doubt; they give us no clue through this labyrinth; they do not really tell us when and why the beautiful “ creation sprang exulting in its light and harmony from the dark bosom of the void abyss."-But when we open the Bible, all is plain. At the very first verse of the first chapter of Genesis, the mystery is cleared up by the simple utterance, “In the beginning, GOD CREATED." And elsewhere we are told, “By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth.” “ By the word of God the heavens were of old, and the earth standing out of the water and in the water." An almighty and intelligent Cause appears, and his works praise him. He summoned matter into being, when as yet there was none of it. llis Spirit brooded over the chaotic mass to give it life. He impressed upon the orbs that float through space their form, and place, and motion. He peopled earth and air with the countless tribes that dwell therein. All creation is the product of his simple fiat. “He spake, and it was done; he commanded, and it stood fast."

On another momentous topic, intimately connected with this, our resort must be the same. The Scriptures alone tell us with what intent, to secure what grand end, all things were made and are kept in being. The investigations of science disclose to us a thousand subordinate uses of beauty or utility to man or to the inferior creation, subserved by the various processes we behold. And when the philosophic mind has generalized to the extent of its capacity, it is very apt to conclude that it has reached the ultimate fact, the final causo of all things, and to rest satisfied that in some material result, or at the most some end by which the intellect of man is gratified and bis nature aggrandized, it has laid open the great secret why all things exist as they are; it has discovered ihe true end for which they were originally made. The pride of the natural heart seems to render us incapable of imagining any nobler object of the vast universe, or of any part of it, than one which has relation chiefly to man's interests and man's enjoyment. Man, the creature, is the centre and the circumference of all existence. --But how different and how much more dignified the view the Bible gives

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