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Divide notyour influence in this great conflict. Let your whole moral power, without subtraction and without intermission, be directed against error and sin. To this end, while zealous for the truth, be true to yourselves and to your God; in kindness and love tolerate your fellow men. What things soever ye would that they should do to you, do ye even so to them.

LOOKING UP THERE, AND DOWN HERE.

THE celebrated Matthew Wilkes was once in company with a young clergyman, who was appointed to preach in the chapel formerly occupied by Whitefield. Having to look into the Bible in the pulpit for some purpose connected with the services, before the congregation were assembled, Mr. Wilkes discovered the young minister's notes between the leaves. "What! (said he) notes, where Whitefield preached? What! are you going to read a sermon from Whitefield's pulpit?" "Ah! (said the minister) the place is large, and is a new one for me, and I tremble at the thought of coming to the people without some written preparation." "Ah, well, well," said Mr. Wilkes, "it may be so; but remember, (and here he looked up to heaven, at the same time laying his hand upon the manuscript sermon on the desk) remember, the more you look up there, the less you'll find it necessary to look-down here."

This was very striking. There is a great deal of heavenly meaning contained in this sentence of Mr. Wilkes. There is a great deal of instruction for every minister. "The more you look up there, the less you will have to look down here." The more you look to God, the less will be your dependence on yourself, and on man. The more you look to God, the more independent you will be of yourself and of man. The more superior you will be to the fear of man, which bringeth a snare, and the more powerful you will be in yourself, by the grace of God within you. Look aloft! It is the only way to get safely down. Look aloft! Whether you have notes before you, or thoughts within you, or both, it is the only way to make them available, the only way to give them power over your hearers, the only way to speak them as from God, the only way to preach with comfort and happiness to yourself, with power and benefit to your hearers. Look up to God! It is the only way to make your hearers look thither also. If you see nothing but your manuscript, your hearers will not see much in that. And if you have not gotten your manuscript from God, your hearers will get little of God's thoughts from you. Your notes may have come from God's word, but if you yourself so not look up to God, the power of God's word will not be in them. A man needs as much help from God to preach a written dermon, as he does an extempore one; nay, perhaps more; for a

fluent extempore speaker may preach a torrent of mere words with some warmth to the hearer, if there be a fervent manner, when, if the torrent had been confined to a manuscript, it would have proved a very cold shower, or a mere damp drizzle. There is, indeed, too much of this drizzle in preaching.

Good thoughts in notes are apt to have more value, but they do not make so much noise, as light thoughts in specie. Your hearers themselves must be in the habit of going to the bank to prove your notes, and then they will find out their value. If you got them at the bank of heaven, your hearers will find that they are of more value than extempore silver. If you only made them yourself, they will be worth nothing at all. A handful of extempore sixpences, procured at the mint, will be better than hundreds of pounds signed only by yourself on paper. But if you did get your notes at the bank, your hearers will know it, even while you are issuing them; there being always an indefinable demonstration in the air and manner of the man who, as Matthew Wilkes says, "looks up there," that makes his hearers feel and say involuntarily, He got that note at the bank; it has the stamp of heaven's chancery. But heavy notes need more feeling in their issue, in their delivery, than light extempore sixpences. You may make much jingle with the latter, and this will pass with many for fervor, but with the former, unless you have the fervor which is obtained only by "looking up there," you will make but little impression on others, and even the notes which you get from the word of God will make but little impression on yourself.

The Word of God needs the Spirit of God, and while the word of God may be studied in the letter, and preached in the letter, merely by "looking down here," the Spirit of God can be obtained only by "looking up there." It is only the preacher, who looks up there, that knows how to look down here aright. The same may be said of all Christians, of hearers as well as preachers. Matthew Wilkes' word is as good for one as the other. The more you look to God, the less you will find it necessary to look to man. The more you look to God, the better you will know how to look to his word, and the more you will see of him in it. And as to notes in the pulpit, the more you are in the habit of looking up to God before you go to church, the more you will see of God in the preacher, and the more you will receive from God through him, if indeed he himself is more in the habit of looking up there, than down here. And if not, you will know it. But whether the preacher looks up to God or not, it is none the less your duty to do so. And it ought to be remembered that the more you look up there, the more he will look up there also. The way a church looks has a great influence on the way a minister looks. Wherefore, let all look up to God.-Dr. Cheever.

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Delivered in the Broadway Tabernacle, New York, Sabbath Evening, May 17, 1846; and in the
Tremont Temple, Boston, Sabbath Dvening, May 24th. 1846, before the American
and Foreign Sabbath Union.

THE VALUE OF THE SABBATH TO YOUNG MEN.

"The Sabbath was made for man."-MARK II. 27.

THAT is, it was made for man as such-whatever his age, rank country, complexion. It was made for the old man, that, at the close of a life of care and toil, he may review the journey over which he has traveled; that he may recal his errors and sins, and seek forgiveness, preparatory to his departure to another world; and that by calm contemplation and prayer, on a day designed to be so much an image of heaven, he may be fitted to enter into the world of which it is the emblem. It was made for the man in middle life-burdened and harassed with cares; endeavoring to support his family, and to make provision for himself and them when he is old; sustaining the various offices of the state, or laboriously occupying the departments of instruction; engaged in incessant professional duties, or exhausting his physical powers in the workshop or on the farm, that he may unburden himself for a time of his weary load; that he may counteract the tide of worldly influences that set in upon his soul, and put back the intrusions of selfishness, of avarice, of ambition; that he may cultivate the warm affections of the heart, and that by temporary rest he may gather strength to meet anew the temptations, and bear the toils of life. It was made for the young man, as he enters on his untried journey, that he may prepare himself for the career which he proposes to pursue. It is to this latter aspect of the design for which the Sabbath was 'made,' that I have been requested to ask your attention, by showing the importance of the Christian Sabbath to young

men.

It was of Telemachus, then a young man, that Pisistratus, when approaching him as a stranger, said, in a passage which Melancthon declared to be the most beautiful in Homer, "All men stand in need of the gods." Odys. iii. 48. Every young man, in a much

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higher sense than is supposed by most when they enter on life, will have need of the aid of his Maker; will be in circumstances where his own wisdom will not avail him, where his own strength will be weakness, where his skilful counsellors and advisers seem all to have departed, and where he will feel that none but God can furnish him with the protection and guidance which he needs. The Sabbath refers to our relations to God; but it is an appointment which was not revealed to the mind of the heathen sage as adapted to secure for a young man the needed aid from on high.

There is no more interesting object of contemplation than a young man when he is about entering on life. Those of us who have passed through that season, have a melancholy pleasure in looking back to it in our own lives, and in comparing our hopes and prospects as we looked out on the world, with what we have found to be the reality; and we cannot but feel that we have a sort of right to come and tell those who are just beginning the world how we felt; what plans we formed; what mistakes we made; how these mistakes might have been avoided, and what we have found the world to be. A young man, just entering on life, embarks on an unknown and a perilous voyage. If the interest of the fact itself will not suffer by the comparison, his condition may be likened to that of a ship that has never yet tried the waves and storms, as it first leaves the port. This world, so full of beautiful things, furnishes few objects so lovely as such a vessel, when with her sails all spread, and with a propitious breeze, she sails out of the harbor. But who can tell what that vessel is to encounterinto what unknown seas she may yet be drifted; between what masses of ice she may be crushed; on what hidden rocks she may impinge; what storms may whistle through her shrouds, and carry away her tall masts, or on what coasts her broken timbers may be strewed? Now, as the waves gently tap her sides, nothing can be more beautiful, or more safe; but storms arise on that ocean which now looks so calm, and in those storms, her beautifully modelled form; her timbers framed together to defy the tempest; her ropes and her canvass will avail nothing; and if she is saved, none but He can do it who "rides on the whirlwind and directs the storm."

A young man enters on the perilous voyage of life. We come to recommend the Sabbath to him as adapted to be a means of security in that dangerous way. When it is asked, as it naturally will be, what benefit he may derive from it, the thoughts are turned to these inquiries:-What the Sabbath is: What there is in the condition and prospects of a young man to which such an institution may be adapted: and, How its observance will contribute to the promotion of these objects.

The Sabbath presents itself to a young man, as it does to all others, in two aspects:-as a day of rest from worldly toil and care,

and a day of leisure to be employed in higher and nobler pursuits.

Its primary aspect is that of a day of rest from worldly toil. It meets man as a season in which the cares of life are to be suspended. The plow is to be left standing in the furrow; the store is to be closed; the sound of the hammer and of the mill is to be hushed; the loom is to stand still; the voice of worldly amusements is to die away; the marts of commerce, thronged on other days, are to be vacated; the judge is to descend from the bench; the noise of debate in the halls of legislation is to cease; the lawyer is to lay aside his brief; the wayfaring man is to pause in his journey; and the streets of the usually crowded capital, and of the busy village, are to unite in solemn stillness with the remote hamlet, and with the lonely cottage standing far from the busy haunts of men, in a suspension from the toils and agitations which pertain to this world. The elementary notion is that of rest from worldly toils and cares:-rest for the body; rest for the wearied mind. If the body has been worn down with fatigue through other days by traveling, or by hard labor at the plough or the forge; if the intellect has been exhausted by distracting mercantile pursuits, or by conflicts at the bar, or by stern application in the pursuits of science; if the passions have been lashed into excitement amidst the storms of political strife; if the affections of the heart have been jarred and dislocated in the jostlings and conflicts of the world; if the memory has been taxed by severe mental effort, or the imagination in an

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the Sabbath is designed to furnish for each and all these, a season for repose. It is presumed that it is equally needful for a Cincinnatus at his plow, and Washington at Mount Vernon; for Milton, taxing the powers of the mind to the utmost in producing that "which may live to after times, and which the world will not willingly let die;" for Locke, in investigating with profound application the laws of the mind; for Newton, in determining the laws by which the worlds are moved; for Howard, in the continued intensity of zeal on an elevation which would have been passion in other men; for Pym and Hampden, in the stormy scenes of debate, when toiling to lay the foundations and to determine the conditions of civil liberty. Wherever mind and body are taxed and exhausted by toil,-and it is meant in the laws of our being that they shall everywhere be employed,-there the Sabbath is designed to come as a day of rest. The ship indeed will glide along at sea, for its course cannot be arrested, and the Sabbath of the mariner may often be different from that of the dweller in a palace or a cottage, and different from that which the seaman feels that he needs. The

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