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When Christians thus "hold forth the word of life" very powerful is the effect. It is not regarded as the discharge of professional duty; it can be resolved only into a solicitude perfectly justified by their belief, and legitimately flowing out of it. It is not public declamation; it is not preaching at arm's length: it is in private conference, fellow-man with fellow-man. Then it is, that truth comes warm, and comes in vital contact, and "the sword of the Spirit, which is the word of God," pricks the heart, and changes it from stone to flesh.

Harlan Page remarked, that "he could never be left alone with an impenitent sinner, without feeling that he stood beside an immortal soul, whose salvation or damnation depended on the passing moment." Hence he improved that moment; never after could that sinner say, "No man has cared for my soul." This was as it should be; this was true Christian devotedness; this was "holding forth the word of life;" and when all professing Christians shall imitate this exemplary disciple, converts will multiply like "the drops of the morning!"

I only add, that Christians are to hold forth the word of life by contributing of their substance to disseminate the gospel. It is a principle of their faith, that Christianity is universally to triumph. They are taught to pray in the name of their Master, that "his kingdom may come," and that "his will may be done on earth, even as it is done in heaven." They are pointed to the field of the world as white for the harvest, and it devolves upon them to spread throughout this field the knowledge of their Saviour. This work requires their contributions. They are to "hold forth the word of life," by supporting the various societies which are sending abroad that life. There are six hundred millions of degraded, brutalized heathen, who are dying at the rate of sixty thousand a day; and an appeal to Christians to evangelize and save them from perdition comes from every mountain, and plain, and island, and sea. They are told that Christ died to redeem these souls from pollution and torment; they are told of their obligations to this Redeemer for dying for them-that he is entitled to the most zealous devotion of all their powers, to all they are and have; they are told that they have solemnly professed and engaged to consecrate to him their influence and property; they are told that there is no want of access to the heathen-that they await the impress of Christianity; they are told that young men in the dew of their youth are waiting to be sent out as missionaries-that all which is now wanting are resources, and that "God loveth a cheerful giver." Appeals are thus made to their compassion, gratitude and sense of duty, to spread the tidings of salvation over the earth. They are thus called generously to "hold forth the word of life," till the world shall be illumined by it.

By the church, my friends, "is to be made known the manifold wisdom of God." By their pecuniary contributions, they are firmly, cordially, and unwearyingly to support every benevolent institution and enterprise. This is the value of money, to be able by it to bring to those sitting in darkness the lamp of life; to unfold to them the secrets of the eternal mind, and the glories of redeeming love. Money, hoarded up, of what use is it? It is like a spring of water in some inaccessible cavern: the water is there, in its smooth basin, but whom does it benefit? Money, however, benevolently diffused, is like a spring bubbling up on some frequented hill-side, and rolling its bright current into the vale below: you can trace it by the luxuriant verdure upon its banks; the animal draws from it, the bird dips his wing in it, and it refreshes and invigorates the thirsty peasant. So with the streams of wealth, starting from the liberal Christian. They roll, and bless as they roll. They go even to the desert and the wilderness, and these bud and blossom under their fertilizing power!

We have thus, as it was proposed to do, considered the three branches of our subject: the life, the word of life, and the modes in which this life should be held forth. A few remarks will close the discourse. And,

1st. We see why sinners, on being converted and becoming Christians, are not immediately taken to heaven.

They might be taken there, and be happy there; the process of sanctification once begun in the soul being always completed at death. But they are detained for a season in this world, to subserve an important purpose. They are detained here to show the effect of a believed gospel in all the appropriate circumstances of life. They are detained here to develop the results of that mighty change which has been wrought in them by the Spirit of God. They are detained here as monuments of grace to put forth their principles, and by their profession, example, direct efforts and resources, to "hold forth the word of life." Beyond dispute, this is the purpose for which they are expected to live. "Ye are the light of the world. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Ye are the salt of the earth." Thus are Christians addressed by the Saviour himself. Having regenerated them by his Word and Spirit, and having himself departed from the earth till the time of the restitution of all things, he detains them here in his stead, living representatives of himself, living illustrations of the power of his gospel, persons whose active piety shall carry conviction and reformation. to others. In this manner has he made it their exalted privilege and imperious duty to coöperate with him. He on high, "head over all things to his Church," interceding for them, protecting them, presenting their prayers and shedding down his Spirit;

and they on this his footstool, making the gospel their treasure and their guide, and inculcating its doctrines and precepts on their fellow-men. This is the organization of heaven, by which Satan is destined to be bound, sin exterminated, and by which Christianity, like a robe of glory, is to enwrap the globe.

2d. Are you, my brethren and sisters, permit me to ask, accomplishing the design of your Master in keeping you in this world?

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Let me make this inquiry, for it is a most important one! There can scarcely be a greater mistake than that you are brought within the inclosures of the Church simply to remain there; that your names are upon the roll of its members for the only purpose of swelling the catalogue. No; Christ has other and higher designs than this in your conversion unto himself. He converted you to use you as instruments of good; he made you chosen vessels, that you might be the bearers of salvation. He gathered you into a Church, in order that your several rays of grace, thus embodied, might radiate an intense and brilliant light. "I thank my God," says Paul to the church at Rome, "that your faith is spoken of throughout the whole world." Spoken of," i. e., noted for its singularity as differing from that of the mass of mankind, celebrated every where! In this, that church was fulfilling the Divine purpose. They were "walking worthy the vocation wherewith they were called," so that their religious influence was felt far and wide. To recur again to the figure of the text, they were as a light-house. Like the colossal statue of Rhodes, in one of whose hands a light was placed, or like the "Pharos" of Alexandria at the mouth of the Nile, both remarkable for their elevation and splendor, they "held forth the word of life," as a beacon against danger, and as a guide to the desired haven. This is the duty of every church. They are to have light; and this light is to shine. Their lamps are to be kept trimmed and burning, or "he that walketh in the midst of the seven golden candlesticks" is, by their obscurity, disappointed and disgraced. Are you, my brethren, realizing the importance of this thing? Do all here who think themselves Christians make a public profession of the fact, or have they the ingratitude and hardihood to turn their backs on their crucified Lord? Do all here who profess to be Christians realize the obligations which this profession devolves upon them-with what power it endows them for doing good or evil, and that, if they are not doing good, they are actually doing evil? Is your conversation and example "as becometh the gospel of Christ"? Are you living as the spiritually alive among the dead, the pious among the profane, rebuking every form of sin by your holy and consistent walk? And feeling that " you are not your own, but are bought with a price," even with the riches of the blood of the beloved Lamb of God, are you giving, as God prospers you, to

My soul thirsteth for God, for the living God: when shall I come and appear before God ?"

In the present discourse it is proposed to treat of that part of the Christian's experience which is called, in the expressive language of David,

THIRSTING FOR GOD.

This interesting theme will be sufficiently elucidated by considering

I. The causes of this spiritual thirst; and

II. The means of gratifying it.

I. Of the causes of the renewed soul's longing for God, we may name,

1. Admiration of the Divine Attributes.

The human mind unsanctified commonly, if not always, takes a repulsive view of God. This is owing to the enmity of the heart operating on the intellect, and causing it to contemplate Jehovah in a false light. Looking at God from the position of a rebel, the individual's vision is discolored by selfishness and prejudice, so that his whole conception of the Divine Being becomes not only untrue but altogether unlovely.

But the Christian loves his Maker, and hence is disposed to discover the beauty and glory which adorn his Maker's character. Consequently he does in fact behold, in all the Divine selfmanifestations, somewhat that is attractive and admirable, and by this means forms an idea of God as possessed of every quality that can render him glorious and adorable in the view of his creatures.

Now this admiration of the perfections of God, whatever its degree, naturally awakens a desire for clearer and more magnificent views of those perfections. Hence it is that the thoughtful and spiritual Christian finds himself thirsting for fuller displays of the Divine attributes, and praying, in the words of Moses, "I beseech thee, show me thy glory." Of all the beautiful and charming objects that attract his bodily or his mental eye, there is not one by any means so rich and ravishing as that sublime and perfect Being whose radiant glories shine forth from every part of his universal empire. The infinite variety of phenomena in the natural world, so valuable for their utility, and so marvellous for their beauty and grandeur, are a source of happiness to the Christian, chiefly because he here perceives the adorable attributes of nature's Author. And the complex being of man, admirable as it is in itself, is infinitely more so as a development of the power and wisdom and goodness of God. The stupendous plan of rede hh unspeakably and eternally valuable to the he derives therefrom, (as as

al benefits and for that

"For sadder sight the eye can know
Than proud bark lost, or seaman's woe,
Or battle fire, or tempest cloud,

Or prey bird's shriek, or ocean's shroud-
The shipwreck of the soul !"

Oh, resolve, disciples of Jesus, to live differently, and “hold forth the word of life!" The world expects it of you. Angels expect it of you. God the Father expects it of you. The blood of Calvary expects it of you!

SERMON DLXXXI.

BY REV. GEORGE THACHER,

PASTOR OF THE ALLEN STREET PRESBYTERIAN CHURCH, NEW YORK.

THIRSTING FOR GOD.

"As the hart panteth after the water brooks, so panteth my soul after thee, O God. 'My soul thirsteth for God, for the living God: when shall I come and appear before God?"-PSALM xlii. 1, 2.

ONE of the most appalling truths that ever flash on the mind of a sinner awakened to the tremendous realities of religion, is his distant and perilous estrangement from God. Answering to this, one of the most powerful attractions experienced by the convert is that which inclines him to withdraw from the reach of earthly influences, and seek that Divine Presence which before he had carefully shunned. To the truth of this remark the consciousness of every renewed soul must bear unequivocal testimony; for the very idea of conversion implies a voluntary forsaking of the world and turning unto God, or a cheerful yielding of one's self to some inviting influence emanating from God. And this influence, whatever it be, holds its subject ever after in a willing captivity, and draws him continually nearer and nearer to the Infinite One. In other words, the child of God has a conscious tendency towards his heavenly Father, an uprising of the soul towards him, which, notwithstanding all its interruptions and abatements, never wholly loses its power, and at times seems to elevate his spirit into actual communion with his Maker.

It was under the power of this Divine attraction that the Psalmist exclaimed, in the words of our text, "As the hart panteth after the water brooks, so panteth my soul after thee, O God.

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