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ings. The ascending smoke, the sweet savor, and the officiating. priest, exhibited, in an impressive manner, the prayers of the saints, and the intercessions of our great High Priest. How pleasing the assurance, that the prayer of faith enters into the ears of the Lord of Sabaoth! Our sincere petitions rise before him, like the savor of the precious incense from the golden altar. But our imperfect prayers can only be made acceptable through the kind and continual intercession of the High Priest of our profession. In allusion to this altar, the pious psalmist sings, "Let my prayer be set forth before thee as incense, and the lifting up of my hands, as the evening sacrifice." There is a remarkable passage in the Revelation of John, which seems to have a relation to this subject. "And another angel came and stood before the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all saints, upon the golden altar, which was before the throne. And the smoke of the incense which came up with the prayers of the saints, ascended before God, out of the angel's hand."

There is no stronger inducement to bring the pious near to God than the assurance that He is the hearer of prayer. This, in fact, is our only accessible way of approaching our heavenly Father. No greater privilege, therefore, can be enjoyed by the believer, than prayer; and he is so sensible of this, that nothing in the world could induce him to forego this exercise, or to abandon a throne of grace. That house, therefore, which is emphatically called "the house of prayer," is amiable in his eyes. His soul longs to be present with the assemblies of praying people. He loves to mingle his desires, petitions, and praises with theirs. In these social and devotional exercises of the congregation of God's people, he finds unspeakable, pleasure. "Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: he shall be satisfied with the goodness of thy house; even of thy holy temple." "O thou that hearest prayer, unto thee shall all flesh come."

6. But the tabernacle of the Lord was not only amiable and interesting, on account of what was visible, but more so on account of those sacred objects which were concealed from the eyes of the people, and even of the common priests. Between the HOLY and the MOST HOLY place, was suspended a rich, impervious veil, which concealed from view the ark, and all the other mysterious emblems of the sacred place. Beyond this veil no one was ever permitted to pass, except the high priest; and he only on one day in the year-the great day of atonement; when with the blood of the sin offering, and a censer of incense, he went to make atonement for his own sins, and those of the people. The worshippers in the court and in the sanctuary well knew, however, what was contained in this most holy place. They well knew, that the divine glory visibly rested over the ark, and that there was the propitiatory, or mercy-seat, and the golden cherubim, with their expanded wings and emblematical faces. Their reverence and profound adoration would, therefore, be the more ex

cited by the awful mystery which hung over this part of the tabernacle; and as they approached the house of God, they would be filled with holy exultation, and would be ready to exclaim, "How amiable are thy tabernacles, O Lord!" "I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness.'

The INFERENCES from the subject treated, are

1. The benefits and pleasures of public worship being thus great, we ought so highly to prize the house and ordinances of God, as never to be absent from his courts, unless providentially prevented from attendance. This subject brings a solemn admonition to many, who suffer a trifling obstacle to prevent them from appearing in the temple of God, when the regular period of public worship comes round. Professing Christians, who thus act, despise their own mercies. They loathe the children's bread, by which alone they can be nourished. They love darkness rather than light, or they would come to the place where the "true light" shineth. They are insensible of their own pollution, and the value and sweetness of moral purity, or they would frequent the fountain where their filthiness might be cleansed. They know not the malignity of the disease by which they are infected, and by which their life is threatened, or they would assiduously attend on the great Physician, and make use of the remedies which he prescribes. And as to the multitudes who are seldom or never seen in the house of God, it is, perhaps, useless to address an admonition to them, because they are not likely to peruse a discourse of this kind; but if, for a moment, I could gain their attention, I would say, deluded mortals! you know not what you are doing. You are pursuing happiness, and yet turn your backs upon the only true source of felicity. You neglect preparation for another world, and yet you stand upon its verge. Suffer one word of exhortation from a fellowtraveller to eternity, who seeks your salvation. Turn from the evil, reckless course, which you are pursuing. Turn unto God and live. Turn towards Zion-towards the temple of the most High, where safety and happiness only can be found. Turn seasonably that is, instantly; lest, when his wrath is kindled, you perish forever, with the workers of iniquity. "Behold, now is the accepted time, behold, now is the day of salvation." "Seek the Lord while he may be found, call upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord and he will have mercy upon him, and to our God for he will abundantly pardon." And that you may receive safe directions into the way of life, go, I beseech you, to the house of God-frequent his courts-listen to his word, and obey his commands. And then you will also join in saying, "How amiable are thy tabernacles, O Lord!" 2. This subject also reproves those, who, for the sake of earthly gain, emigrate from a region where they enjoyed the privileges of God's house, and go, with their families, far into the wilderness, where

there are no churches, no Sabhaths observed, no sound of the gospel, except from some chance itinerant. Here their children grow up without the beneficial training of the church, and without the salutary and powerful influence of religious society. They grow up nearly as wild as the savages whose places they occupy. There are thousands of families who have thus sacrificed spiritual for the sake of earthly blessings: who have preferred fat lands and rich crops, to the pleasures and benefits of the church of God. They may have obtained for their children a worldly inheritance, while they have put them entirely out of the way of securing for themselves an inheritance among the saints in light. Solemn will be the account which such persons must give for turning their backs upon the house of God, and removing their children, consecrated to God, perhaps, in holy baptism, from the church into which they were initiated, and from all the means of grace. God may, in some instances, have over-ruled it for good, by planting germs of gospel churches in the bosom of the wilderness; but this does not lessen the guilt of those who deserted the ordinances of God, without any reason to expect that any spiritual good would ensue.

I am not opposed to emigration. In this land it is the order of Providence to fill up the unoccupied parts of the earth; but I would have christian people to emigrate with the ark and the priesthood in their midst. Let them first provide for the instruction and spiritual edification of their families, and then let them go forth wherever Providence may direct them. Let them only be careful to follow the leadings of the pillar of fire and cloud, and pitch their tents wherever God may direct.

3. But finally, I feel my heart moving me to say a word to such as are still, unhappily, far from the tabernacle of God, whether thus separated from the ordinances of public worship by their own fault or not. In such painful circumstances, I know, there are found many of God's dear children; but when the Sabbath comes, no church-bell announces the approach of the hour of preaching. No temple of God rears its top towards the skies; yea, no humble tabernacle of the felled trees of the forest opens its doors to receive them. They are doomed to silent Sabbaths. They cannot but reflect with a mournful pleasure on the privileges and enjoyments of former days.

Dear brethren; I sincerely compassionate your condition, and would suggest a few words of counsel suited to your present destitute circumstances. If you have any pious neighbors, or any who have any sense of the importance of religion near you, however small their number, invite them to meet with you for the social worship of God, and for the reading of his holy word. " Where two or three," says Christ, "are met together in my name, there am I in the midst of them." Be not backward to take a part in these social exercises. Though you may be weak in the gift of prayer, the mere effort will be acceptable in the sight of God; and he often wonderfully strengthens the weak, and aids those who go forward in the performance of

duty, in humble dependence on his help. Be not discouraged, although many obstacles should oppose your attempt. Persevere, and God may cause "a little one to become a thousand." From such a beginning, a flourishing church may take its rise. In these social meetings, on the Sabbath, make it a point to catechise the children, and give them good advice. And as a substitute for preaching, let a discourse or. religious tract be read by one of your number. A sermon out of Boston, Burder, Davies, Walker, Scott, Newton, or Witherspoon, will often be found exceedingly refreshing, and will be likely to have a very salutary effect on your children. I have known such social meetings to be eminently blessed, in the absence of the public ordinances, in preserving the spirit of piety from becoming extinct.

But I would earnestly beseech you to spare no pains to get the gospel preached among you, by a faithful minister. Go to the nearest presbytery, when met, and supplicate with importunity for aid. Take no denial; but hang upon the skirts of the servants of God, until they consent to visit you. This advice will also apply to many vacant churches. These are often so far removed from settled ministers, that they are seldom supplied with preaching; and often the elders neglect to gather the people together at the house of God. This is a fault to be censured. It is the duty of every ruling elder, in the want of a pastor, to do his best in giving the people instruction. He must not preach, but he may exhort the people to the performance of duty. He may instruct the ignorant by familiar conversation; and he may and ought to catechise the children, in the use of the excellent catechisms of our church. And it is his bounden duty to read an edifying sermon to the destitute flock. There is in my neighborhood a little society of Quakers, who have no speaker among them these several years; and yet they never fail to go to their meeting, where they sit in silence, unless some public friend comes along. Will not these punctual Quakers rise up in judgment against many of our vacant congregations?

SERMON XXXIX.

BY S. C JENNINGS,

OF PITTSBURGH.

THE NATURE AND DUTIES OF THE OFFICE OF RULING ELDER.

Acts 20:17,18.28. And from Miletus he sent to Ephesus, and called the elders of the church. And when they were come to him, he said unto them,.... Take heed therefore unto yourselves, and to all the flock over the which the Holy Ghost hath made you overseers, to feed the church of God.

THE interesting circumstances under which the apostle Paul delivered the preceding advice, and the whole subject of his discourse on the occasion, can be ascertained by a perusal of the sacred narrative. He spoke to persons who had received their official character and qualifications from the Holy Ghost. He enjoined on them certain duties, and taught them that great care was necessary to their performance.

I. WHO WERE THE PERSONS DESIGNATED BY THE APPELLATIONS, "ELDERS," "6 OVERSEERS"?!

Overseers and bishops were the saine persons. The same word, translated in the text "overseers," is translated in Phil. 1:1, bishops. The same is done elsewhere in the epistles. Elders and overseers were the same kind of officers, called by different names, as appears from the passage under consideration as the text. The persons who are called elders in the 17th verse, are denominated overseers in the 28th verse. That an elder and a bishop, in the New-Testament, signify the same personage, is also manifest from the Epistle to Titus, 1:5,7. The apostle giving direction to "ordain elders," describes the qualifications of the same persons, by saying "a bishop must be blameless," &c. It farther appears from the duty of bishops being also assigned to elders. "The elders which are among you I exhort. Feed the flock of God that is among you, taking the oversight thereof." 1 Peter 5:12. They are, then, used convertibly in the sacred volume.

The word translated, usually, elders, is also properly rendered presbytery. (1 Tim. 4:14.) So that elders, overseers, bishops, pres bytery, all refer to the same class of persons. An elder, or presby ter, signifies, literally, an aged person. Though in the Jewish church

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