because we thus possess more time, and convenience, and composure, for devotional habits. Besides, there is even in the ordinary uncertainty of life, what ought to be quite enough to turn the eye upon eternity every day. How often we are shocked or surprised by sudden deaths, in the circle of our own acquaintance? How often we see that no age, however promising, and no office, however important, is any absolute security against sudden death? And now that Pestilence is in the country, how loud is the call, "Be ye also ready?" That virulent disease leaves neither time nor power for clearing up doubtful conversions, or for healing backslidings. Its victims must go into eternity in the dark, if it find them unprepared or ill prepared. It gives no space for repentance, and no intervals for prayer. As the tree stands it must fall, and as it falls it must lie, beneath the stroke of this axe! Those only are prepared for this death, who are believing "unto eternal life." No. VII. ETERNITY REALIZED IN THE SANCTUARY. Ir Jacob could regard his anointed pillar on. Bethel, as "none other than the house of God," and, therefore, as "the gate of heaven," we may well and easily recognise in the Christian sanctuary, the gate of heaven; for its oracles and ordinances reveal far more of heaven than the vision of the mystic ladder did, and are far more calculated to make us meet for the inheritance of the saints in light. We, indeed, see no angels ascending or descending in the house of God; but we have, in its lively oracles and expressive ordinances, what is more instructive than any vision of silent angels could be; for Jacob's angels were all silent on Bethel. God, indeed, spake to him there; but, how little, compared with our ample volume of revelation. 10* : It is quite needless to contrast farther our "gate of heaven," with that on Bethel it is, however, very necessary to compare our own views and feelings towards the sanctuary, with those of Jacob; for, if he loved and revered Bethel, as a pledge and prelude of the heavenly temple, it surely becomes us to imitate him in our Zion. It is more like heaven, and more linked to it, than any anointed pillar on a bleak mountain could be, however consecrated, When the ministers of the sanctuary affirm this fact, and, on the ground of it, enforce regular and reverential attendance on public worship, they as much proclaim what their own character and preaching ought to be, as what our character and feelings ought to be. An unholy minister never exposes himself more to contempt, than when he stands forward to assert a connection between his sanctuary and heaven; and thus to enforce its claims on our regard. We both dispute and despise the claim, so far as he is concerned. It is a very different dilemma, but still a real dilemma, when a minister, although not unholy, has neither talents nor learning to justify at all the demands upon our attention, which he puts forward in the name of the sanctuary and the Sabbath, Their claims and his are certainly not identical. We cannot acquire knowledge from an ignorant man, nor wisdom from a weak man, however good his character or his intentions may be. Indeed, the weightier the claims of the house and day of God are, the lighter are those of men, "Who cannot teach, and will not learn;" and yet, unfortunately, such men are most forward to mix themselves up with the divine authority of religious ordinances. Eminently holy ministers, of inferior acquire ments, never fall into this mistake, nor place themselves in this awkward dilemma. Their superior holiness renders it impossible for them to talk or think of what is owing to their office in the church. Accordingly, their only wonder is, and it is sincere, that their ministry is attended at all. Worthy men! In the godly simplicity of their hearts, they forget that there is a charm in their holy and heavenly unction, which no judicious Christian would exchange for mere eloquence or learning. Such shepherds will never be without a flock, whilst there are sheep or lambs in the fold of God, who prefer refreshment to amusement, and food to excitement. The success of men, who are lost in their message, is neither marvellous nor mysterious. Humanly speaking, it may be " a wonder unto many; but, divinely speaking, it is only what might be expected. But, whatever be the talents, the acquirements, or the piety of a minister, he places himself in a very delicate position, whenever he commends or enforces the claims of the house of God, as "the gate of heaven." We ought, then, to hear him with great candor, and even to sympathise with him; for the question, "Is my preaching in character, is my spirit in harmony, with these high claims?" is pressing heavily on his heart. The bare consideration, that neither his ministerial character nor spirit is in contrast to the heavenliness of the sanctuary, is not enough, when this is his theme, to maintain his usual composure! He feels through all his soul, that words will not prove to us, that the house of God is the gate of heaven. He is penetrated with the conviction, that assertions, however solemn, and arguments, however strong, will and must fail to imbue us with the spirit of Jacob, unless a double portion of that heavenly spirit rest upon himself. He even feels sure, that thé more Zion is complimented in words, the less she will be venerated, unless his own unction illustrate her claims. Such a man, therefore, |