others. Such cases must be less frequent in the present day. All are invited to do something. Whatever kind of capacity there may be, guidance and companionship in a corresponding kind of labour are very generally afforded. Much talent has been thus developed, and brought into the service of the Church. Yet not perhaps all that might be. Many by teaching children have discovered their ability to teach men; and by small efforts have found that they had strength for greater undertakings. Some could recognize readily in their power of religious influence their call to the Ministry. They therefore sought it, struggled against opposition, surmounted obstacles, and at last gained the post of honour and usefulness to which desire aud duty summoned them. Some can do this, but others cannot. There are those who never see in themselves the good which others do, nor expect for themselves what others justly anticipate. They need encouragement and exhortation. They cannot seek the Ministry for themselves, not that they esteem it less than others, perhaps because they esteem it more.

The Ministry is not merely a high post to which a few may be allowed to aspire; it is also a hard service which a few are bound to undertake. The gifts of God are very variously distributed, but is this the only explanation which can be given of the great difference to be observed in our Churches; some supplying many young men to the Ministry.-others more numerous, and more cultivated, during a course of many years not contributing even one? Might not more be done in some cases by Ministers and Christian friends in seeking for the indications of ministerial ability which may appear in the young, and in presenting the Ministry to their choice before they are committed for life to secular pursuits? Would not the requisite qua. lifications be more frequently found if they were diligently sought for? Genius and extraordinary talent of any kind must be rare, but these are not necessary. Good sense, an affectionate disposition, thorough conscientiousness, habits of self-control and steady exertion, and a cordial sympathy with all Christian aims and sentiments, these are perhaps more common, and more important, than peculiar aptitudes for languages and sciences, and would suffice, under the blessing of God, for an acceptable and useful Ministry.

It may, perhaps, be questioned if there is among the older persons of our Churches a very deep conviction that the Ministry of the Gospel is by itself, without any special accompaniment, an occupation greatly to be desired. Where the prospects of a young man are not flattering in respect to worldly advancement, prudent friends will readily promote his entering the Ministry. But where a favourable position gives the opportunity of acquiring wealth, or unusual ability excites the hope of professional distinction, the Ministry of the Gospel will probably be spoken of as a sacrifice. Ministers are with us comparatively poor, and Ministerial poverty is at times referred to in a way which, if not designed as cautionary, has that tenden

there are evident reasons why the Ministry should be preferred. No fortune that can be built up by successful industry, on the frail foundations of worldly prosperity, can give its author the sure delight of him who can view around him the rising excellence of individuals and families, possessing and diffusing good, and who is daily contributing to the erection of this edifice, on the foundation which gives its own immutability to all that is placed upon it. If old men, who have grown rich in worldly enterprize could sincerely say to their children, that they would rather have the satisfaction of ministerial usefulness than of mercantile success, this would be no small commendation of the Ministry. But if, after experiencing the uncertainty of worldly pursuits, and the unsatisfactoriness of worldly success, they really have no such preference, their example may be one cause why such a preference does not exist more extensively and effectively in the minds of the young.

If the office of the Ministry is not commended by others, it should be commended by those who hold it. And perhaps by them more might be done, without impropriety, than is often done. The example of St. Paul may show that even frequent references to one's self, and very strong statements respecting one's own experience, are quite compatible with true modesty and dignity, when what is said is spoken with humility, and for the good of others. It seems to have been partly with a view to commend his work and his office, that the Apostle spoke of himself “ as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things."

It would not be right to conclude these observations without mentioning the direction on this subject given by our Lord himself. He intimated to his disciples that there was and would be a want of men fit for the Ministry of the Gospel, and devoted to this work. If this is our need now, it is nothing new, nothing peculiar to us. It is not the want of one section of the Church-nor of one country-nor of one age-but of all. The connection of worldly honours and emoluments with the duties of the Ministry may attract multitudes to the office; and so the deficiency of duly qualified men may not in some places and at some times be apparent. But there always has been this want. Our Lord never intimated that the poverty of his disciples would be any serious hindrance to the progress of the Gospel. He said nothing of a deficiency of money. He spoke only of a deficiency of men. He pointed to the one great want of the Church and of the world; the supply of which would do much for the removal of all other wants: while, without this, all other means for the promotion of Christianity must be in vain, when he said to his disciples, "The harvest truly is plenteous, but the labourers are few; pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest."

I have thus endeavoured, Sir, to present some aspects of a subject which has no doubt engaged the attention of all present. What has been wanting in these introductory remarks will, I trust, be supplied by the wider observation and more mature reflection which I doubt not many can bring to this discussion.

GOD is in the centre of the universe, and all things live and move under his eye, by his power, and for his glory. It is not easy to think of God without, at the same time, thinking about man, who was created in his image, and after his likeness, who is also deeply dependent upon him, and accountable to him. It is not easy to think about God and man without thinking, at the same time, of the manner and degree of intercourse between them, which is one of the largest and richest subjects on which we can meditate, and which is clearly recorded in the Bible. And, moreover, to hold communion with the Father of our spirits, and to meditate upon his works and ways, is not only lawful, but highly profitable, and frequently enjoined, while the neglect of these things is one feature of the character of the wicked, "for they regard not God, neither the operations of his hands."

The manner of intercourse between God and man was somewhat different before the coming of Christ from what it has been since that event; for when the Volume of Revelation was completed by the last of the Apostles, and when all great truths were not only revealed in abstract forms, but also embodied in

action and character, it was no longer necessary to work miracles, to send angels, to inspire prophets, and to invest kings with extraordinary power and authority. The manhood of the world was consummated when Christ came in the flesh; and, therefore, the restraints, and terrors, and visible allurements which marked the earlier and ruder ages of mankind were dispensed with, and influences more purely spiritual were put into operation. The degree of intercourse between God and man is substantially the same now as it ever was and ever will be, because the nature of God and man is substantially the same, and the leading circumstances of human life are also substantially the same in all ages and countries; while the accountability of each man and of each generation of men is regulated by the measure of those "good and perfeet gifts which come down from the Father of lights, with whom there is no

VOL. VIII.

variableness, neither shadow of a turn. ing."

THE CONDUCT OF ISRAEL.

Our text gives us a striking view of the intercourse between God and man in ancient times. Israel, on the brink of ruin, yet rich in all the resources of God, of which, however, she would not avail herself, sends down to Egypt for help, which she could not obtain. "For his princes were at Zoan, and his ambassadors came to Hanes. They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame and also a reproach.' Trembling

in the face of the foe, yet refusing to ask help and counsel of God, her only, her almighty friend. "Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my Spirit, that they may add sin to sin." Trembling in the face of the foe, yet rebuking the prophets who were sent to comfort and direct her. "This is a rebellious people, lying children, children that will not hear the law of the Lord; which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits; get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Trembling in the face of the foe, yet refusing to enter into that refuge which was open and near at hand. "For thus saith the Lord God, the Holy One of Israel, In returning and rest shall ye be saved; in quietness and confidence shall be your strength; and ye would not." Trembling in the face of the foe, yet deluding herself with the hope of "But ye said, No, for we will flee upon horses; therefore shall flee: ye and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee; till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill."

escape.

THE ATTITUDE OF GOD,

On the part of God, under whose eye,

2 A

and against whose goodness and authority, all this wickedness was committed, we observe the greatest calmness and forbearance. "And therefore will the Lord wait, that he may be gracious unto you;" or, as the word may be rendered, Again will the Lord wait, that he may be gracious unto you; as though to wait was no unusual thing with him. He waited to see the effect of those warnings, instructions, and blessings which he had showered down upon them. He waited as the husbandman waits for the harvest, after sowing the seed, and fencing the field, and guarding the growing crop. He waited as the owner of the vineyard waited another year at the intercession of the vine-dresser. He waited as the loving father waits for the fruit of his prayers, instructions, and warnings in the heart and life of his son. He waited till they should exhaust every expedient, in the hope that they would then return to him with purpose of heart. He waited for a favourable time to pour out his power, forgiveness, and love into their hearts.

To wait is no unusual thing with God; for his power and mercy are infinite, nor does he willingly grieve or afflict the children of men, but his tender mercies are over all his works. Let us review this subject. In the days of Noah he waited, while the ark was preparing, nor would he have drowned the world had men repented, and turned from idolatry, to worship the only living and true God. In the days of Moses, when Israel wandered in the wilderness, he waited forty years, that he might be gracious unto the people, and that he might bring them into the promised land; but they continued in their sin, and died in the desert. Over Nineveh he waited long and patiently, even till the warning voice of Jonah brought the king and people to repentance, and then he was gracious unto them. Before and after the captivity he waited again and again to be gracious unto Israel, nor did he pour out his wrath till all other means were exhausted. He also waited with the whole world till the advent of the Son of God, as the Apostle told the Athenians: "The times of this ignorance God winked at; but now he commandeth all men everywhere to repent, because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead."

own

He waited for the fulness of time.—It has been remarked by an eloquent writer of the present day, and of our Church, that during many ages prior to the creation of man the earth was gradually being prepared for his reception and entertainment. It is equally clear to the reader of ancient history, that, from the entrance of sin into the world to the mission of the Messiah, which was the first great day of grace for universal man, the nations of the earth passed through many memorable changes, and lived under diversified institutions, of religion and government, all of which were intended to develope the resources of the intellect and heart of man, and by doing so to demonstrate the melancholy fact that man, by his unaided power, is not able to shake off the yoke of moral evil, or to escape its fatal consequences. Setting aside, for a moment, the events which occurred in the bosom of the visible Church from the call of Abraham to the birth of Christ, which clearly proclaim the finger of God, and attest his mighty working in man, and around him, and for him, let us look at the world at large during this period, where spiritual influences were rarely known, where the voice of the prophet was rarely heard, and the light and warmth of truth seldom enjoyed; where, indeed, man was left purposely, and almost entirely, to the natural growth and application of his own resources. After the division of our race on the plains of Shinar, and when Egypt, the earliest monarchy of note, with the resources of the then civilized world at her command, and many nations among her vassals, was fabricating that wondrous system of religion and science, literature and government, the relics of which attract the admiration and baffle the sagacity of men even in our days; when the Assyrian, at a later period, and in another land, displayed and wrought out a degree of magnificence unequalled in the history of man; when the choice refinements of Persia, gradually and beautifully expanded into maturity, held sway for a season, and then gradually yielded to the intellectual superiority of Greece, who, at a period closely verging upon the great day of grace, and in a land singularly adapted to her genius and mission, became the source and centre of civilization, the teacher, priest, and ruler of mankind; when, last and greatest of all, Rome gathered together all that was living and profitable from each of her

illustrious predecessors, and displayed profound sagacity and eminent power of her own during all these ages, and by all these means, man was working with his unaided power, working hard to secure for himself bliss and glory; and he failed. And his absolute failure is most marked and melancholy; and from the relics of his power, and skill, and sagacity the voice of eternal truth is heard exclaiming, "Not by might, or by power, but by my Spirit, saith the Lord." During the whole of this long and eventful period God waited to be gracious; he waited for the fulness of time, when man, exhausted with his efforts after felicity and immortality, should at least tacitly confess his folly and weakness, and look to God for salvation. Jerusalem.-And now all men who cared anything about religion and immortality began to look towards Jerusalem for deliverance, and many in Jerusalem looked anxiously for the consolation of Israel, as midnight travellers look out for the morning light. Delightful rumours came from Nazareth, and the pealing voice of the forerunner came from the desert of Judea, awaking the listless Church, and declaring the advent of the Messiah. At length, the Son of God himself appeared in the flesh, to put away sin by the sacrifice of himself; and God, after waiting so long that he might be gracious, and enduring so much provocation both in the world and in the Church, showered down his grace and mercy upon man. This was the first great day of grace for the world. It was the day for which man had prayed, God had waited, and Christ had prepared himself. Many prophets and righteous men, at different different times, blessed and adorned the ancient Church, from Abraham, who rejoiced when he saw the distant day of Christ, to John, who saw Christ himself; and some true lights had appeared even in the Pagan world, faint and far between, and generally unheeded by man; great truths, great events, great characters, great institutions, had circulated among men, shaken the earth, adorned society, and sheltered the nations; but all these men and things had the taint of sin clinging to them, therefore they died one after another, or became useless, or were hastening to decay when the day of grace arrived: but He who then came among men was free from sin, neither was there guile found in his mouth; he was brightness of his Father's glory, and the express image of his person;" "his king

"the

dom is an everlasting kingdom, and his dominion that which shall not pass away." By him the glory of the world was eclipsed, or shown to be no glory at all. By him also the sin of the world, though dreadfully augmented by his sufferings and death, was taken away by that death, and the sorrow of man was turned into gladness, and streams of love, and life, and truth were poured out copiously among all nations.

Christ also waited that he might be gracious unto men.-In all respects he came to reveal the Father; and in no respect does he give a more vivid picture of God than in his patience and forbearance towards men. The disciples, who heard most of his public discourses and his familiar illustrations of them in private, were slow to understand the doctrines which he taught, even though illustrated by his life; still slower to reduce to practice the truths which they did comprehend; and slowest of all to exemplify that holy and amiable conduct which was required of them, and is required of us, and of which we have a perfect example in the life of Christ; and yet he was never angry with them. The generality of the people gladly crowded around him for a season, heard his sermons, admired his miracles, and appeared anxious to crown him King over all Israel; but their love soon waxed cold, envy and hatred speedily sprang up in their hearts, and it is easy to trace the downward tendency of their feelings towards him, from the time when they began to surround him in small parties, to question his doctrine, to entrap him in his speech, and to revile his mission, through all its degenerating stages, till the ignoble rabble, raging in their minds, demanded his execution, though they knew that he was innocent; yet when he died, he said, "Father, forgive them; for they know not what they do." Not till they had filled up the measure of their iniquity by the scornful rejection of the mission of the Comforter, did the exalted Son of God pour out the vials of his wrath; but when the blasphemy against the Holy Ghost assumed the magnitude of a national sin, the land flowing with milk and honey was changed into the land flowing with blood and tears, and the seed of Abraham to this day endures the curse denounced against Cain. The powers of darkness also, unseen by man, tracked his sorrowful way on earth, and with unslumbering activity and unexampled skill sought to shake

his trust in God, to allure him into forbidden paths of pleasure and ambition, to leave him on the battle-field conquered and disgraced, or to drive him from the contest, disgusted with mankind. Around him, at the close of his life, were gathered the fiercest elements of that frantic rebellion which men and angels have so long waged against the sovereignty of God; and with the resources of the universe in his power, is it not wonderful that he did not crush his foes? And is he not now exalted at God's right hand, waiting till his enemies shall be made his footstool, when the second great day of grace for universal man shall be ushered in with unparalleled grandeur? Even more glorious than this shall be the day when saints of every age and clime shall enter into heaven, to dwell with him for ever. If, therefore, we look at God presiding over the history of man, whether viewed apart as an individual, or in combination with the world or the Church, whether living before or after Christ, we shall be persuaded that he waits to be gracious, and that the activity of his government is directed to accomplish those seasons of special grace for man which have already taken place or are yet to occur.

God will be exalted.-Over all the people he will be exalted, that he may have mercy upon them; that is, he will have them to acknowledge that he alone can help them, and that he can easily deliver them when their case seems desperate. The word exalted, which we now consider, supposes that God sometimes seems at least to slumber, as Christ did in reality in the vessel in the midst of the storm, and to allow events to roll on without any interference on his part, that the weakness and folly of man may be clearly demonstrated even to his own conviction, that he may acknowledge and glorify God. At length, however, aroused by regard to his own honour and promise, or by the sufferings and prayers of his people, or by the boldness and blasphemy of his enemies, or by the ripeness of his mercy and love, he rises up out of his holy habitation to scatter his foes and to bless his friends. Slumbering on the part of God is only apparent, not real; yet this same word is used in several other passages, where it always means a rising and exaltation for the defence of friends and the destruction of foes, the regulation of affairs and accomplishment of purposes, after a season of seeming repose, during which human helps and

hopes have utterly failed, and human crimes and cruelties have reached matu. rity. "Now will I arise, saith the Lord, now will I be exalted; now will I lift up myself," Isa. xxxiii. 10. "Be still, and know that I am God; I will be exalted among the heathen, I will be exalted in the earth," Psa. xlvi. 10. In point of fact, it is not the exaltation of God which is meant so much as the perception and avowal of this truth on the part of man, who in the pride of his heart questions and even denies it, and sets himself up in the place of Jehovah. Over all the elements of nature, the spirits of men and angels, events of providence and blessings of heaven, he maintains vast and perpetual supremacy, and the practical avowal of this truth should be the habit of all men, and, is the aim of every Christian. But how can we exalt the Lord our God? To give to him our best thoughts, and our warmest affections, to trust him with all the heart when our feelings and affairs are most desperate, to love him fervently and to approve of all his ways when our sufferings are most severe and protracted, to serve him with our spirit in the Gospel of his Son, when we have least to help and most to hinder us, to fear him continually, and to walk in the way of his commandments all the days of our life, to honour him with our substance, and with the ever-growing gratitude of our hearts, to have our inner and outer life regulated by his will, and directed to his glory through faith in his Son, this is to exalt the Lord our God. In this manner did the confiding prophet exalt the Lord, when amid national desolation and heartfelt sorrow, he thus expressed himself: "Although the figtree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the field shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet will I rejoice in the Lord, I will joy in the God of my salvation," Hab. iii. 17. Also God was exalted when he brought Israel through the Red Sea, when he shielded the three Jews in the burning fiery furnace, when he delivered Peter out of prison, and saved Paul and all they that sailed with him into Italy; and the day shall come when the Lord alone shall be exalted,-when men shall be esteemed, not on account of their abundant wealth, or deep learning, or great eloquence, or eminent sagacity, but on account of their resemblance to God and desire for his glory; not that there