Dr. Church, of Pelham, was, for at least twenty years, revered as the father, I might also say, as the Patriarch of New Hampshire churches. His apostolic piety, his puritan simplicity, his godly sincerity, his practical wisdom and self-denying benevolence, made his very name synonymous with Christian truth and goodness. The late Dr. Harris, settled for forty years among the rocks and hills of Dunbarton, not only converted the wilderness into a fruitful field, but stamped the impress of his own sterling virtues so deeply on the minds and hearts of his parishioners, that twice that period will not avail to efface them. By his clear, bold, discriminating preaching of the doctrines of grace, he was a chief instrument of expelling from all the surrounding region, the leaven of Arminianism, and of promoting extensive revivals of religion. Barren as was his field of labor, and hemmed in by mountains, an influence, fragrant as from the garden of the Lord, went forth in all directions to the near and remote parts of the state, so that his lonely abode became an object of attraction, and of frequent resort, in honor of its venerated pastor.

3. My third and closing observation is, that the subject enables us to appreciate the grief of a people, when they follow a venerated and beloved pastor to the grave.

"A good name," says the wise man, "is rather to be chosen than great riches, and loving favor rather than silver and gold." This proverbial saying, true in relation to every man, is preeminently so in respect to a minister of Christ. But a minister's reputation among his own people, is the fruit and reward, not of a single splendid achievement, not of one or even many sermons of great power and eloquence; but of all the public, social and private manifestations of his character, from the beginning to the close of his ministry. Young ministers, zealous to do good, and it may be, emulous of distinction, sometimes betray impatience and perhaps a little envy of their fathers, because, while possessed themselves of cultivated minds and rich gifts of eloquence and grace, still their names are but little known, their opinions received with distrust, and their merits reluctantly acknowledged. Let not such forget that "confidence is always a plant of slow growth" -and that if ever a minister attains the honor of both KING and PRIEST among his people, it is only by virtue of a whole life of constant, devoted, exemplary piety and usefulness. The people love and trust him, because they know him. When, therefore, a minister has thus acquired a good name among his people, there is no mystery in the overflowings of their sorrow when he dies, and they follow him to the grave! A thousand sweet remembrances rush upon their minds. No wonder that the old men and mothers in Israel-who heard his first sermons, whose children he baptized and instructed, who enjoyed his counsels, sympathies and prayers in all their domestic afflictions-weep, when they think of him, and know that they shall see his face and hear his voice no more. No wonder that the middle-aged do him reverence, as the counsellor and guide of their youth; and that children-on whose heads he often laid his paternal hands in benediction, and whose very

name they have been taught to venerate all gather around to look once more on his familiar face, and to be able to say, "we went to his funeral!" No wonder that the whole church bow as under the weight of a sore calamity. The people of God abroad lament that a father is fallen in Israel, and brethren in the ministry cry," My father! my father! the chariot of Israel and the horsemen thereof!" So when Samuel died, "All the Israelites were gathered together and lamented him." When Paul took his farewell of the brethren at Miletus, expecting soon to finish his course," they all wept soresorrowing most of all for the words which he spake, that they should see his face no more." Of all the beautiful and affecting scenes in the history of good ministers, I know of nothing more so than the simple description of the funeral of Leigh Richmond. A friend says, "I was hastening to witness the sad obsequies of this excellent man. The bell tolled heavily, and seemed to smite on my ear with more than ordinary solemnity. Sorrow was depicted on every countenance, and the mourners crossed my path at every step. Even the aged and the sick, who had long heard from his lips the glad tidings of salvation, crept out of their cottages, resting on their crutches or leaning on the arm of friendship, to gaze on the mournful cavalcade, and weep over their melancholy bereavement." Not materially unlike this was the scene at the funeral of Payson, and of Emmons. So whenever a good and faithful minister dies, his name is embalmed in the hearts of a bereaved people. About to deposite his cherished remains in the grave in the hope of a glorious resurrection, they submissively say:

"Rest, man of God! Thy labors cease,
And we, thy sorrowing children, come
To lay thee in the grave in peace,
And weep around thy hallowed tomb.

Thou wert our father, friend and guide;
Our faithful shepherd, tried and true.
For all, for whom the Saviour died,

Thy life, a deathless pattern drew!"

God grant that we, fathers and brethren, may so fulfil our ministry, that in a good old age, we may be followed to our graves by a well instructed, devout and affectionate people; and in the day of judgment be permitted to welcome them to the right hand of our Saviour, to be accepted with them through his merits. Amen.

"For to their power (I bear record) yea, and beyond their power, they were willing of themselves." II. Corinthians viii. 3.

THE Connection in which these words are found, will be seen by referring to the first five verses of the chapter. Paul is speaking particularly of the liberal contributions of the churches in Macedonia for the suffering Christians in Judea. Though these churches were themselves" in a great trial of affliction," and had formidable difficulties to surmount in order to sustain their own ground and enjoy the blessings of their new hope and precious faith, yet, without waiting to be urged, to the extent, not of their convenience merely, but of their ability, they were ready to minister to the wants of their brethren. Nay, their inclination exceeded the measure of theirpower. They would have done more if they could; but as it was, the abundance of their joy and their deep poverty abounded unto the riches of their liberality. "With much entreaty, they prayed that Paul and Timothy would receive the gift and take upon them the fellowship of ministering to the saints." One can hardly avoid pausing here to ask, how soon would the treasury of the Lord be filled to overflowing, and ample means be provided for prosecuting with new vigor the enterprises of benevolence, if Christians at this day had the same "mind to the work," the energy of purpose, the preparation for and forwardness in their work, which characterized the new and feeble churches of Macedonia? Nor was it in respect of this grace only, that these churches were deserving of commendation. For Paul says in his first Letter to the Thessalonians, "We give thanks to God always for you all, making mention of you in our prayers; Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost; so that ye were ensamples to all that believe in Macedonia and Achaia." Indeed, it seems to have been characteristic of the early Christians generally, that they entered with all the heart into the realities of the new faith, and were ready to submit to any self

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denial, to encounter any trial, to perform any duty, which the Master demanded of them. Paul and Timothy "give thanks to God and the Father of our Lord Jesus Christ, and abound in prayer for the Christians at Colosse, on hearing of their faith in Christ Jesus, and of the love which they had to all the saints." This certainly is very high testimony to the piety of those Christians; for Paul had most exalted conceptions of the standard with which those, professing godliness, should be compared. In like manner, he addresses the brethren at Philippi, "I thank my God upon every remembrance of you, Always in every prayer of mine for you all making request with joy, for your fellowship in the Gospel, from the first day until now." In a similar style, he bears testimony to the fervent, active, and steadfast piety of other churches.

Of the Christians also who lived in the age immediately succeeding that of the Apostles, it is said, "Whatever their faults were, they had no hypocrisy in their religious professions. In these, they were altogether whole-hearted and sincere, and they performed their duty, so far as they knew it. They were ready, at any time, to sacrifice their all for Christ; and when they said that they gave up themselves and all they had to be the Lord's, they meant just what they said, and shrunk not from any of the responsibilities involved in such a profession. It was their simple, implicit, whole-hearted faith, which gave them their mighty power."

Are not these examples full of instruction and admonition to Christians of the present day? The primitive disciples were ready to every good word and work. "Not by constraint, but willingly," they gave themselves to the duties of their high calling. As Titus, "being more forward, of his own accord went to his labors among the churches, so private Christians, freely, cheerfully engaged in the performance of the will of God. It seems as if they could hardly be denied the privilege of doing according to their ability in promoting the kingdom of Christ." According to their power, yea, and beyond their power, they were willing of themselves; Praying us with much entreaty that we should receive the gift.

The passage thus introduced to our notice will allow us to consider the importance of

SPONTANEOUSNESS IN CHRISTIAN DUTY.

I mean by the phrase, a constant readiness on the part of Christians to fulfil all their obligations to Christ, to the Church, to themselves and the world. They should not wait to be urged with accumulated and impulsive motive from without; but, being sure that they know the will of God, should cheerfully, of their own accord, perform it. So heartily should they respond to the claims of the Gospel upon their souls, bodies, time, talents and professions, that it would be their most painful act of self-denial not to yield to them. So truly should they love Christ and his Church, that nothing would grieve them more, than not to be permitted, to the extent of their ability, to advance their in

terests. Instead of waiting to be called upon, instead of making excuses, instead of endeavoring to find an opiate for the conscience on account of neglected obligation and broken vows, they should be hourly asking, Lord, what wilt thou have me to do? and most cheerfully doing or suffering the whole will of God in reference to them.

"And Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the Lord commanded, saying, Take ye from among you an offering unto the Lord; whosoever is of a willing heart, let him bring it, an offering of the Lord. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord's offering to the work of the tabernacle of the congregation, and for all his service. And the children of Israel brought a willing offering unto the Lord, every man and woman whose heart made them willing to bring." So also David, in preparing for the structure of the Lord's temple, says, "I have prepared with all my might for the house of my God-because I have set my affection to the house of my God ;" and he inquires, "Who then is willing to consecrate his service this day unto the Lord?" "Then the chiefs of the fathers and princes of the tribes of Israel offered willingly. Then the people rejoiced, for that they offered willingly, because with perfect heart they offer willingly to the Lord; and David the king, also, rejoiced with great joy."

These instances happily illustrate the idea intended to be conveyed by the phrase, spontaneousness in Christian duty. You perceive there was no reluctance, no drawing back, no waiting for others, in the cases here specified. Their hearts were in the work, and nothing would have pained them more, we may suppose, than not to enjoy the privilege of contributing their part for the service proposed. Indeed, in the first instance, the people, we are told, brought much more than enough for the service of the work-and Moses caused it to be proclaimed throughout the camp, saying, "Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing. For the stuff they had was sufficient for all the work to make it, and too much." That expresses it with beauty and clearness. When Christians look with an earnest eye upon their relations to Christ and his cause, when they cherish a deep sense of individual obligation and personal responsibility; when they meditate on the love of Jesus until constrained to exclaim,

"Love so amazing, so divine,

Demand my life, my soul, my all;"

when they feel willing, nay more than barely willing-when they delight to do the will of God, and pant to do or suffer just what they believe will most please their Master; in a word, when their first care is to ascertain duty, and their irrepressible desire to perform it in all circumstances and at all times;-then, and then only, do they embody in their own life and experience the idea of spontaneousness in Christian duty.