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thing that can do it mischief; and it is faint and sick, listless and tired, and it stands till its own weight wearies the foundation, and then declines to death and sad disorder,-JEREMY TAYLOR.

THE NATURAL MAN.

TELL a plaine countryman that the sunne, or some higher or lesser starre is much bigger than his cart wheele; or, at least, so many scores bigger than the whole earth, hee laughes thee to scorne, as affecting admiration with a learned untruth; yet the scholar, by the eye of reason, doth as plainly see and acknowledge this truth, as that his hand is bigger than his pen. What a thicke mist, yea, what a palpable and more than Egyptian darkness doth the natural man live in! What a world is there that he doth not see at all! and how little doth he see in this, which is his proper element! There is no bodily thing, but the brute creature sees as well as hee, and some of them better. As for his eye of reason, how dim is it in those things which are best fitted to it! What one thing is there in nature which he doth perfectly know? What herbe, or flowre, or worme that he treads on, is there, whose true essence he knoweth! No, not so much as what is in his own bosome: what it is, where it is, or whence it is that gives being to himself. But, for those things which concern the best world, he doth not so much as confusedly see them: neither knoweth whether they be. He sees no whit into the great and awful majesty of God. He discerns him not in all his creatures, filling the world with his infinite and glorious presence. Hee sees not his wise providence, overruling all things, disposing all casual events, ordering all sinful actions of men to his own glory. He comprehends nothing of the beauty, majesty, power and mercy of the Saviour of the world, sitting in his humanity at his Father's right hand. He sees not the unspeakable happiness of the glorified souls of the saints. He sees not the whole heavenly commonwealth of angels (ascending and descending to the behoofe of God's children) waiting upon him, at all times,

invisibly; not excluded with closenesse of prisons, nor desolatenesse of wilderness, and the multitude of evil spirits passing and standing by him, to tempt him unto evil: but like unto the foolish bird, when he hath laid his head that he sees no body, he thinks himself unseene: and then counts himself solitary when his eye can see no companion.-BISHOP HALL. POETRY.

LOVE.

"Hail, holy Love! thou word that sums all bliss,

Gives and receives all bliss, fullest when most
Thou givest! spring-head of all felicity,
Deepest when most is drawn! emblem of
God!

O'erflowing most when greatest numbers drink
Essence that binds the uncreated Three,
Chain that unites creation to its Lord,
Centre to which all being gravitates,
Eternal, ever-growing, happy Love!
Enduring all, hoping, forgiving all;
Instead of law, fulfilling every law;
Entirely blest, because thou seekst no more,
Hopest not, nor fearest; but on the present
livest,

And holdst perfection smiling in thy arms.
Mysterious, infinite, exhaustless Love!
On earth mysterious, and mysterious still
In heaven! sweet chord, that harmonizes all
The harps of Paradise! the spring, the well,
That fills the bowl and banquet of the sky!"
Pollock's Course of Time.

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THE

A RELIGIOUS AND LITERARY JOURNAL.

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AS EVERY MAN HATH RECEIVED THE GIFT, SO MINISTER THE SAME ONE TO ANOTHER."

No. 13.]

THURSDAY, APRIL 24, 1829.

THE RECIPROCAL DUTIES OF PASTORS AND PEOPLE.

[PRICE 3d.

A SERMON PREACHED AT THE TABERNACLE, APRIL THE 19, 1829.

BY THE REV. J. CAMPBELL.

"Feed the Church of God which he hath purchased with his own blood.”—Acts xx. 28.

In primitive times, when mankind were few in number, when arts and sciences had not been cultivated, and commerce had not been reduced to a system whereby individuals were supported, and nations enriched, men chiefly led a pastoral life, and the wealth of individuals was greater or less, in proportion to the extent or diminution of their flocks. Hence arises the reference to flocks as constituting the wealth of Job. You are not told that he was a man of political influence; or in possession of vast and extended territory, but simply that he was eminent for his flocks. Hence, too, we find that the most distinguished persons, of ancient times, were shepherds. The patriarchs all lived a pastoral life. Moses you find, for a long space of time, was a keeper of sheep. David likewise, though he was destined to be the king of Israel, was a keeper of sheep. Several of the prophets of God also occupied a similar station. Amos, a herdsman, was particularly a keeper of sheep. Probably, the employment of the prophets may account, in some degree, for the prophetic references which they made to the pastoral character of the Lord Jesus. In Isaiah xi. 9, there is an immediate reference to this subject, where it is said of the Lord Jesus, "O Zion, that bringest good tidings, get thee up into the high mountains; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid, say unto the cities of Judah, behold your God!" Then it follows, "Behold the Lord God will come with a strong hand, and his arm shall rule for him: behold his reward is with him, and his work before him. He shall feed his flock (the whole company of his elect)

VOL. I.

like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." You see, then, this lovely employment furnishes the most suitable imagery for expressing the attention, and the unbounded, as well as the unparalleled, compassion of the Lord Jesus Christ towards his people. The prophet Micah, in like manner, tells us in sublime language, "He shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God; and they shall abide : for now shall he be great unto the ends of the earth," Thus you see, that all these prophetic references apply to the pastoral character of the Lord Jesus; and he himself speaks of this character, in the 10th chapter of John, where he says much of his peculiar qualifications to enable him to discharge the duties of the office: "Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice, and he calleth his own sheep by name, and leadeth them out. And, when he putteth forth his own sheep, he goeth before them and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers." The Holy Spirit here informs us that this probably was not fully understood. Hence, our Lord expressed the same sentiments in various phraseology: for he said to them again,

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Verily, verily, I say unto you, I am the door of the sheep. All that ever came

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before me are thieves and robbers: but the sheep did not hear them. I am the door, by me if any man enter in, he shall be saved (although for a time he has been lost,) and shall go in and out, and shall find pasture. The thief cometh not but for to steal, and to kill, and to destroy : I am come that they might have life, and that they might have it more abundantly. I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is a hireling, and not the shepherd whose own the sheep are not, seeth the wolf coming, and leaveth the sheep and fleeth (not willing to hazard an encounter, in defence of the sheep, he fleeth) and the wolf catcheth them and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am (the Saviour says again) the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold and one shepherd."

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You see, then, brethren, that the prophets, in the most splendid and magnificent language, pointed out Jesus Christ, many hundreds of years before he came, and referred to his pastoral care and when he came himself, he declared he was the very person who was to feed the flock. And thus he sustains and teaches his people now, not personally, but instrumentally. Hence, reference is made in Old Testament prophecy, to the New Testament economy, and to those who should sustain the office of under shepherds in that economy. Hence, the prophet Jeremiah, in the 3rd chapter, 14th verse, tells us of the setting up of God's decrees in the restoration of the Jewish church, and the establishment of the Gentile church, and he then adds, " and I will give you pastors according to mine heart, which shall feed you with knowledge and understanding." And, again, when our Lord addressed Peter three successive times, he said to him, "Feed my sheep, feed my sheep, feed my lambs." Peter, again, in speaking to those who were interested in the apostolic office, addresses them in similar language, and calls upon them to feed the church of God. "The elders which are among you I exhort, who also am an elder and a witness of the

sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock. And when the chief SHEPHERD (a phrase used in contra-distinction to the under shepherds) shall appear, ye shall receive a crown of glory that fadeth not away."

Thus, then, have we adverted to the prophecies concerning our Lord, and also concerning those whom he should employ to feed his flock; and referred to the historical application of both. In accordance with these is the language of the text, "Feed the church of God which he hath purchased with his own blood."

I would just observe, that you have here a most explicit statement of the DIVINITY of the LORD JESUS CHRIST; "The Church of God which he hath purchased with his own blood." It is not the FATHER of whom the Spirit speaks, you perceive, but the SON. The SON's blood it was that redeemed the Church; and here it is said the Church is redeemed or purchased by the blood of GOD. If then the blood of JESUS CHRIST was the blood of God, it was in consequence of his DEITY,—in consequence of the "mystery of Godliness, God manifest in the flesh."

This same text sets before us the blessed doctrine of the DIVINITY of the HOLY SPIRIT for the Spirit is represented as having qualified the under overseers for their office. As the Son works in subordination to the Father, so the Spirit works in subordination to the Son. As the Son does the Father's will, so the Spirit does the will of the Son: and when Jesus has sheep to call from the gentile world, the Holy Spirit takes out the gospel to them in the persons of humble christians, or ministers, or missionaries. As for instance, The Holy Ghost counsels them to go to this or to that place, or he forbids them to visit certain places, because he has work for them to do, or he has not. Hence the apostle Paul, at Corinth, was commanded not to be afraid, but to speak and hold not his peace, inasmuch as God had much people in that city. The Holy Spirit knows where those are to be found who are the objects of justifying grace and saving faith. He knows when they are to be brought into

spiritual existence, and he walks abroad in the earth gathering them together out of all people, and nations, and tongues ; and he washes, sanctifies, and justifies them in the name of the Lord Jesus, and by his own efficacious power, constitutes them kings and priests unto God the Father. He congregates them together in christian fellowship. He sheds the love of God abroad in their hearts. Being disposed to give themselves to the Lord, and to one another, they become a holy brotherhood. For there is a principle of congregating implanted in their breasts by the Holy Spirit, who having thus called them by his own power and irresistible efficacy, sets over them for the work of the ministry those whom he is graciously pleased to employ in building them up, in establishing and strengthening them, and in rooting and grounding them in their most holy faith.

It is here therefore, the text bears upon us in a two-fold aspect.

1. It is addressed to the teacher.
2. It is addressed to the taught.

It is addressed both to the pastor and to the people, because there must be reciprocal duties. The end is one, although both are combined, with a view to the attainment of that end. It would be improper in the place I now occupy, to consider the subject in its aspect, as it addressed to the teacher. It is in the privacy of the study alone, that we are to contemplate this branch of the discourse, consequently, this morning's engagements will be devoted to the consideration of the text, as it is addressed to the taught.

Permit me here to observe, that as it said in the text, "Feed the CHURCH of God;" you must perceive from this, as well as from other parts of scripture, that the Church signifies a believing people, whether few or many. In past ages it was found extremely convenient to confound all distinctions, and to merge all the light in an abyss of darkness. Hence the true meaning of the Church of God was completely lost sight of, and those only were deemed to be the saints of the most High, who were connected with the church infallible. But a church simply signifies a company of believing people, whether few or many, and what.ever is described to be a church in one instance, is the same as that which is described to be a flock in another instance; and in both cases it signifies true believers.

In considering the subject in this point of view, there are three things to be noticed.

I. THE DUTY ENJOINED, 66 Feed the church of God."

Wherever there is a feeding there must be food; the materials of nourishment must be furnished. Now that with which you are to be fed, God the Spirit has provided. This we are clearly taught in that part of holy scripture where Paul, addressing Timothy, upon this important subject, stated what it was his duty to comply with, and told him that the Scriptures were able to make wise unto salvation every one that believed, through faith in Christ Jesus, for all scripture was given by inspiration of God. All scripture: And what is the use of it? "It is profitable for doctrine." Doctrine signifies learning, instruction, truths to be believed. It is profitable, likewise, "for reproof," because the saints of God need reproof. As there is a tendency in sheep to pass from the mountain of safety to danger as there is a tendency in them to leap over the precipice, and destroy their own lives and, as they must be driven from this precipice, so it is with the people of God. They are exposed to difficulties and dangers, on the right hand and on the left; and one particular part of the shepherd's duty, is to watch them by night as well as by day. When these words were written, there was less difficulty connected with the feeding of them, than with the watching over them: for, when mankind were but few, and the earth was filled with wild beasts, both the shepherd and the flock were peculiarly exposed to danger. It is profitable "for correction" of mistake, and "for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works." "That he may be perfect," that is, that he may not be destitute of the knowledge which is necessary for feeding the church of God, but, "that he may be throughly furnished unto all good works."

Thus, then, we have the Holy Scriptures "for instruction," and to this we must confine our attention. All within this we may cull, and select, and set before you; but we must never go beyond it. We must place nothing before you appertaining to God and salvation, which he has not revealed-and to what he has revealed we must adhere, according to the strictest sense of the letter. But the

food requires preparation. It is not enough that we are furnished with food there must be a preparation of it, to render it nutritious. The Bible is the magazine whence all the materials for our nourishment are to be derived. But how is the food to be prepared? This we are taught by the apostle, in his address to Timothy, when he says, "Meditate upon these things-give thyself wholly to them that thy profiting may appear unto all." It were needless to expatiate one single moment more upon this part of the subject, because, as I before said, it is an exercise that we must engage in in private; I would, therefore, rather point out what are your duties in particular. If it is our duty to give ourselves up to prayer, it is your duty to further in us the spirit for it; to give us mental peace-to deliver us from distraction and vexation. Solitude is necessary to the exercise of meditation and prayer; and hence it is that we are bound, in the Scriptures of truth, as a church, to keep the minds of the servants of God without anxiety, that they may be without carefulness. And hence you find that the apostles did not deem it meet even to distribute a portion of the bounty of the church among widows. They said, "It is not reason that we should leave the word of God, and serve tables" that we should engage in these secular things. But "we will give ourselves continually to prayer, and to the ministry of the word." The less, then, that ministers are immersed in temporal things, or have to do with secular concerns among you, the more they will be in the spirit which leads them to delight in meditation and prayer. The prophet's chamber ought always to be detached from all worldly objects. Hence, while it is our duty to be much among you, it is likewise our duty to be much alone. If you really wish that our profiting may appear unto all," you may depend upon it there must be "meditation," and there must be " prayer." If you look for the effect, the cause must be in operation. If you look for an abundant harvest, the ground must have been wellcultivated, the seed must have been good, and it must have been sown; and carefully watched even after it was sown. So it is with the church of God. Take care, take care, that there be as few inroads upon the pastor's time, as it is possible to make. When sickness calls us, when any thing connected with our office calls

us (and we may be often called by these) meditation on the word of God, and prayer, is compatible with these duties; but it requires a maintenance of our place, a close attention to the closet, for the discharge of these duties. You are therefore bound to keep our minds as easy as possible, for, depend upon it, those who are required to speak much, must be thinking much, reading much, writing much. Those that are to guide you forward must themselves be going forward. And, above all, for those that have been blessed with ministers, such as you have ever been since your existence, having enjoyed the most distinguished servants of the Lord as your leaders, it is indispensable that your pastors, if they would shew themselves workmen that needeth not be ashamed, it is indispensable, I say, that they should have much of this time. You must not look upon us as neglecting you, and you must not feel disappointed if, while the voice of kindness is playing upon the ear of your minister, inviting him to the board of hospitality, he is seldom or never to be found there; you must not be disappointed, for, depend upon it, you will feel your account in it. This seclusion is the more necessary in the commencement of the office of a minister in this great city. When one's habits are formed, when one's mind is treasured up with knowledge, when one's plans of public instruction are matured, and when a system is established, and the whole machine is put in motion, there is less danger; but, even then, too much of this conviviality never fails to prove the ruin, and death, and grave of a minister. There has seldom been an instance of the declension of a minister which has not been preceded by too much of this social festivity. It is a singular fact, that when Dr. Chalmers left Kilmanney to settle at Glasgow, he declared once in public, will give no parties, I will go to none, I will do my work; I must have permission to do my work." He kept to his point. And we also are convinced that the time is short-that the work is great; and, therefore, it is our intention to act upon this principle. But do not think from this statement, that we never intend to mingle with you; we will do so as far as strength and propriety admit of it. We more immediately referred to promiscuous parties, or parties containing a large majority of the men of the world. We have been told that a man may do

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