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name of the Lord." -Acts xxii.

by which the Eternal Spirit 16.

does cleanse.” (Ezek. xxxvi. THE narrative in the ninth

25, 27; 1 Cor. vi. 11; Titus vhapter records the execution iii. 7; Eph. v. 25, 26; Rev. of this proposition but not i. 5, 6; vii. 14.) Thank God the proposition itself. Here

it is possible on this earth to Ananias calls upon Saul to separate the sin from the be baptized ; there we sinner. told that after he had received II. It is a PRAYING work. his sight “ he arose and was “Calling upon the name of baptized.” The discrepancy | the Lord.” The correcter here is not contradictory, but reading seems to be “calling supplementary. The words

on his name "-autov rather suggest three remarks con than kvpôv. Christ's name, cerning the work of getting however, is Himself; to call rid of sin. It is a possible, upon his name is to call a praying, and an urgent upon Him. First: Christ is work.

the only cleanser of human I. It is a POSSIBLE work. souls. His work is to wash "Be baptized and wash away away the sins of the world. thy sins.". The Holy Word To purify the moral garments represents the sinful state of of humanity. To make them thesoul under different figures. white 66 without spot, Sleep, slavery, disease, death, wrinkle," &c. Secondly : pollution. Here pollution - Prayer is the ordained means the words imply that it is a of attaining his cleansing cleansable pollution. It is influence. “Whosoever shall not ingrained. It is a some call upon the name of the thing separable from the soul. Lord, shall be saved.” (Rom. It can be washed away. Bap x. 13.) The prayer addressed tism to Saul, would not only to Him in the upper-room at be, what it ever was, the or- Jerusalem, brought down his dinance by which men passed cleansing influences on the from one religion to another, day of Pentecost. You may but would symbolize that get wealth by industry; in. moral cleansing of the soul telligence by study; wisdom which he so deeply needed. by experience ; but moral No water, of course, can wash purity only by prayer. Prayer the soul; all the waters of takes the soul up to the the Atlantic could not cleanse fountain opened for the washone moral stain. There is, ing away of all uncleanness. however, a spiritual water, III. It is an URGENT work. the truth as it is in Jesus, “Why tarriest thou ?” Or

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more literally, why art thou | dency of man to pray implies about acting, instead of acting the oul's innate belief in really ? Do not hesitate a some of the leading facts of moment. Be prompt. What theology, such as the being, thou doest, do quickly. The the personality, the presence, importance of promptitude and the entreatability of God. may be argued --First : From II. HERE IS A COMMON the greatness of the work.

REACHING Eternity depends upon it. DERFUL. The trance, ÉKOTAOIS, Second : From the time is the state in which a man already lost. The whole life has passed out of the usual should have been given to it, order of his life, beyond but much has run to waste. the usual limits of consciousThird : From the incrcase of ness and volition. To this difficulties. Disinclination, “ecstasy" of the Apostle Paul insensibility, force of habit, owe the mission which increase. Fourth: From the was the starting-point of the character of the future. It history of the universal is (1) brief ; (2) uncertain. Church, the command which

bade him “depart far hence

unto the Gentiles." It is A COMMON THING REACHING supposed by some, and with THE WONDERFUL.

much probability, that it is " While I prayed in the templo, to this trance Paul refers I was in a trance."-Acts xxii, 17.

(2 Cor. xii. 1-5) when he I. HERE IS A COMMON THING. speaks of being caught up to A man praying. Prayer is the third heaven. Now, it an instinct of the soul. was prayer, a common thing, Danger seldom fails to rouse that conducted Paul into this this instinct into the pas wonderful state of ecstasy. sionate supplication even of CONCLUSION.--First: Learn the most depraved (sce Psa. the sublime possibilities of the cvii. 13). Volney in a storm human soul. By a mysterious at sea, á striking example of power of abstraction it can this. Alas! more than half close upall the physical senses, the prayers of the world are shutout the external universe, worthless. All worthless and transport itself as on the prayer may be divided into

wings of an angel into a world two classes. First: Prayer where there are scenes too addressed to the wrong god. grand for 'description, and Second : Prayer addressed to communications surpassing the right God in a wrong

utterance. Isaiah, Ezekiel, way. The universal ten Daniel, John, as well as Paul,

SEEDS OF SERMONS ON THE BOOK OF PROVER3S.

231

were often transported to the man Gabriel touched these supernal states. Second: him about the time of evenLearn the incomparable worth ing oblation, and said, “O, of true prayer. It was while Daniel,” &c. (Dan. ix. 21Paul was praying that he got 23.) While Peter was prayinto this trance. Prayer is ing on the housetop, he fell the road into the celestial. | into ecstasy, and a man stood, While Daniel was praying, | &c.

&c. (Acts x. 9, &c.)

Seeds of Sermons on the Booli of

Proverbs.

LABOUR AS ENHANCING THE RE

LATIVE VALUE OF A Max's POSSESSION. “The slothful man roasteth not that which he took in hunting : but the substance of a diligent man is precious.”Prov. xii. 27. The original word here translated " slothful,” is in several other places rendered deceitful." Slothfulness is almost necessarily connected with deceit. The idle man is a dreamer; he lives in false hopes. He makes promises that prove fallacious, because he has not the industry to work them out. Slothfulness stands almost always nearly akin to falsehood. The text means one of three things. First: Either that the slothful man is too lazy to "roast” and to prepare for food what he happened to strike down without much effort in the field. Or secondly: That which he “roasts” and prepares for food he had no hand in procuring, and that he lives on the production of other men's labours. He has “roast" meat, but that which heroasts is not what he himself took in hunting. Or thirdly: That what he caught in the field was so easily caught, caught with such little effort, that

he did not value it enough to prepare for food :-He did not take it up, carry it home and prepare it for the table. The last, I think, was the idea that Solomon had in his mind when he wrote this text. The last clause indicates this: “But the substance of a diligent man is precious," as if he had said, The slothful man does not value sufficiently what he has without labour caught in the field to prepare for food; but what the industrious man has, as the result of his work, is precious to him. The general principle, therefore, contained in these words is this:--That labour enhances the relative valu? of a man's possession. This principle is capable of extensive illustration ; it applies to miny things.

I. IT APPLIES WEALTH. Two men mạy possess property of exactly the same amount, of exactly the same intrinsic and marketable value, but whilst the one has gained it by long years of industry, it has come to the other by accident or fortune, or in somo way entirely irrespective of his labour. Is the property equally appreciated by these two men ? Is there not an immense

TO

MATERIAL

man

difference in the value attached One gathers the fruits, one gathers the to it by its different proprietors ?

flowers,

One soweth the seed again! Yes; it is a very different thing There is not a creature from England's to him who has got it by work to king what it is to him who has fallen

To the peasant that delves the soil,

That knows half the pleasure the scainto possession of it without any

sons bring, labour or anxiety.

It he have not bis share of toil." II. IT APPLIES TO SOCIAL POSI

BARRY CORNWALL. TION. One man is born to social influence; he becomes the centre of an influential circle, and gets THE TRUE PATHWAY OF SOUL. a position of extensive power, “In the way of righteousness is life; with no effort but that which is

and in the pathway thereof there is no involved in a small amount of

death."-Prov. xii. 28. mental culture. He is a country The life of souls is a journey squire; he is a member of Par- beginning at the first voluntary liament; he is a peer of the thought, and running on from realm ; and all rather by what

stage to stage through intermiis called fortune than by anxious nable ages. Wonderful pilgrimand persevering toil. The other

age is the pilgrimage of souls ! to such positions by What is the true pathway of long years of arduous and inde souls? This is the grand quesfatigable labour. Are these po tion of being sitions of the same value ? To

I. IT IS A RIGHTEOUS PATH the eyes of the world they are of

WAY. The way of righteousness." the same worth, but to these men What is the righteous way? The they are vastly different things.

way that the righteous God has III. IT APPLIES TO CIVIL LI marked out. Nothing can be more BERTY. Civil liberty 18 AN INVAL axiomatic than this, that the path UABLE POSSESSION. It is thegrand that the great Proprietor and "est theme of political philosophy; Creator of souls has marked out is it is the ideal of patriotic poetry ; the right path, and the only right it is the goal in the race of nations. path. The path of “righteousness” But what a different thing it is to is, First: The path in which His the men, who have just won it by character is the suprenie attraction of etruggle, bloodshed, and sacrifice, souls. In the true pathway all to what it is to those who, like the affections of the soul run after us, the modern men of England, Him as rivers to the ocean. He have come into it as an inherit is always the grand object before ance !

the eye, filling the horizon, and IV. IT APPLIFS TO RELIGIOUS brightening all the scenes through PRIVILEGES. To have the right to which they pass. Secondly: His formoúrown religious convictions,

will is the supreme rule. Wherever and to express them freely and that will lead is the path of fully; to worship our own God in righteousness. His will is revealed our own way, what a priceless

in different forms of expressions. boon is this! Yet do we value it For example: “This is the will of as those who gained it after long God, that ye believe on his Son.” years of persecution and battle? Again : “This is the will of God, Thus it is that labour enhances even your sanctification.” the value of our possessions.

The true pathway of souls is— “Weave, brothers, weave! Toil is ours;

II. A BLESSED PATHWAY. "In But toil is the lot of man;

the way of righteousness is life;

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and in the pathway thereof is no death.

First: In this pathway is life. The highest-mental_social, and religious life. Secondly: In this pathway is life only. "There is no death.” No death of any kind, no decay of faculties, no waning of hopes, no wreck of purposes, no loss of friendships. Each traveller steps on in the buoyant energy of immortal youth through lovely Edens of unfading life.

to serve the interests of his children, and nothing is moro gratifying to his paternal nature than to see them rightly attended to.

II. The UNTEACHABLE SON. A scorner heareth not rebuke." Scorn is derision, contempt, and may be directed either to a person or a thing. It is not necessarily a wrong state of mind, its moral character, good or otherwise, depends upon the person or thing to which it is directed. Some persons justly merit derision ; some things merit contempt. A son who scorns either the

person or the counsels of his father, is not in a state of mind to hear rebuke

- he is unteachable. The son who has got to scorn the character and counsels of a worthy father has reached the last degree of depravity, and passed beyond the pale of parental instruction:"The sport of ridicule and of detraction Turns every virtue to its bordering

fault, And never gives to Truth and Merit that Which simpleness and true desert should purchase.

SHAKESPEARE.

THE

AND

THE

UN

TEACHABLE

TEACHABLE SON. "A wise son heareth his father's instruction : but a scorner heareth not rebuke.”—Prov. xii. I.

I. THE TEACHABLE SON. « Α wise son heareth his father's instruction.” Solomon, of course, supposes that the father is what a father ought to be. There are men sustaining the paternal relationship who can scarcely be called fathers. They have not the fatherly instincts, the fatherly love, the fatherly wisdom, the fatherly royalty. A son would scarcely be wise in listening to men of this class.

When we are commanded to honour our father, _and to honour the king, it is always supposed that the father and the king are honour-worthy, and realize, to some extent, the ideal of the relationship. He who attends to the instruction of a father, Solomon says, is wise. He is wise, First: Because he attends to the Divine condition of human improvement. The Creator has ordained that the rising generation should get its wisdom from the teachings of its parents. It is by generations learning of its predecessors, that the race advances. Secondly: Because he gratifies the heart of his best earthly friend. The counsels of a true father are always sincere, dictated by the truest love, and intended

MAN SPEAKING. “A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence. He that keepeth his mouth keepeth his life ; but he that openeth wide his lips shall have destruction.”—Prov. xiii. 2, 3.

I. THE SELF-PROFITING AND SELF-RUINOUS IN SPEECH. Here we have, First: The self-profiting in speech. "A man shall eat good by the fruit of his mouth." The speech of a good man which is enlightened, truthful, pure, generous, is of service to himself in many ways. By it :-(1.) He promotes the development of his own spritual being. (2.) He gratifies his own woral nature. (3.) He produces in hearers results which are delightful to his own observation; thus “he eats good by the fruit of his mouth.” Here

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