ers upon your mind, and upon my own, at the present time. May the Almighty, in his boundles love, grant to hearer and speaker, one absorbing purpose-even his own glory. Impelled by that pure motive, you will desire to receive, and I to express, not those words which man's wisdom teacheth, but those of which the Holy Ghost will approve.

Cherishing this sincere dependence, I shall now proceed to illustrate and confirm the two following propositions.

First. That the principle of mutual dependence pervades all the connexions of human life.

Secondly. That this dependence is peculiarly felt in the Pastoral relation.

Absolute dependence, if it be, in any one case, the property of sentient being, can be the attribute of God only. But it becomes us to be cautious in our mode of ascribing such a principle, even to the Divine Being, lest, while we endeavour to do honor to his nature in one respect, we misrepresent it in another-lest we magnify his natural perfections at the expense of his moral. We must all believe that God is self-existent; and that it lies within the range of his Almighty power to sweep the present universe into nothingness, and then to form another. God can exist independently on creation. But still, can it be precisely the same thing, even to his infinite nature, to dwell in the midst of the creatures he has made, and to abide alone? Can this creation, in its reception of his blessings, and in the homage which it renders directly and indirectly to his majesty—afford no pleasure to his benevolent nature—have no effect upon Himself?

But without entering further into the abstract question, it is sufficient for my purpose to remind you that creation actually exists; that God constantly enriches it with his

goodness; and that He extensively employs the agents he has made, in forwarding the purposes of his own glory. So long then as the infinite Jehovah does not act in entire independence on us--so long as He is willing to honour man with the title of a worker together with Himself, let no human being vainly imagine that he can assume an insulated position in the midst of his fellow mortals; or that he is in any way degraded, however gifted, in acknowledging his dependence on the character and conduct of others.

The law of mutual dependence that pervades human society is necessary and absolute: it is indissolubly interwoven with our very existence. Self-annihilation would be an easier task than the destruction of this essential principle of our social constitution: but to deprive himself of existence, is an act that lies beyond the limits of the creature's power.

It is true that some individuals deny their dependence on their fellow creatures. We sometimes hear the boast that a certain individual cares not what others may say or do. A moment's reflection might convince that very individual, that the very denial of dependence is an evidence that it exists: for what induces him to make this avowal but a desire to be either admired or feared, by the very persons whom he professes to despise ?

So powerful and pervading is this principle of dependence, that an absolute withdrawment from human society cannot enable an individual to escape its influence. Trace the hermit into his hidden and silent retreat. Many years may have rolled on since he beheld the person, or heard the voice, of a fellow man: but does that world which he has ostensibly forsaken exert no influence upon his mind? If memory retains its exercise, and early habits have not ceased to operate, can

he continue long unmoved, either by gratitude or revenge— by love or hatred? Is he not, even in his unknown solitude, still powerfully influenced by the character of others?

The practical inference from this reflection is, that if absolute seclusion from the society of men cannot destroy our dependence on others, this principle must operate with peculiar force amid the finely interwoven relations of human intercourse-amid the din and bustle of social life. What human mind can calculate the various modes, and the general amount of this influence! You cannot observe a gesture, a look, a single action; you cannot listen to a word, or observe the peculiarities of a tone, without deriving from them some impression. Imagine then, to what extent this impression will be deepened in proportion to the length of the interview, the nature of the relationship, the degree of the attachment, the sympathy of taste and disposition, and the degree of personal interest in the result. Call to mind, for instance, the likeness that you may generally trace between the friend and his companion-the husband and wife—the parent and child-the master and domestic-the inhabitants of a particular district—the subjects of the same prince—the professed followers of some master spirit—and then learn to what an amazing extent character acts upon character; and how the destinies of one portion of mankind are affected by the conduct of another.

Bear in mind that these influences are pepetually going forth. You are always acting on others-and they as frequently re-acting upon. Even ages far removed in the obscure past, are continually exerting an influence on the present; and we are gathering together this combined result of other days, in order to transmit it, with new traces and increased impetus to the generations that may follow. Re

member that not one connexion in human life, however transient, however slender, can escape paying homage to this universal law. God has established it; and it is as necessarily intermingled in our moral nature as any of the essential principles of the human mind. To escape it is beyond our ability. To improve it to high moral purposes, is one of the first dictates of religion. Knowing its power, it solemnly becomes us to avoid all connexions that may injure our character or impair our influence, and to form, cherish, and consolidate those by which we may obtain and communicate the most good. This is a high christian duty; and the man who will not heed it proves himself as unworthy of the sacred privileges which our connexions in life may involve, as he is ignorant of the essential principles of human nature.

Requesting you to bear in mind these general remarks, 1 proceed, in the second place, to show that this principle of mutual dependence operates with peculiar force in the pastoral relation.

I use the expression mutual dependence; but the topic to which I have to confine my remarks requires me to direct your attention to one view only of this two-fold matter. I am aware that the influence of the Pastor's character on the Church is necessarily great; and that it ought to be the great aim of our lives to render this influence eminently salutary. We are as deeply responsible, perhaps more so, for our influence over you as you are for your's over us. In urging upon you your duties, may God ever preserve us from forgeting our own. But this view of the subject would be irrelevant on the present occasion. My object now, is not to exhibit our influence over you-but your's over us; or in other words, the dependence of our success, as Pas

tors, on the eminently christian character of the Church. To make this subject apparent, I beg to remind you first, of the nature of the relation which the Church sustains to the Pastor.

Its origin is elective. You form your various circles of acquaintance, and your closer intimacies, agreeably to the dictates of your own judgment, or the bias of your own feelings. In the same manner the Pastoral union commences. Your previous opinions, the principles of your character, determine you in the election of your Minister. The Socinian chooses the impugner of the Saviour's divinity; the Trinitarian, the believer of that truth; the cold-hearted, the worldly elect a Pastor, according to their own mind; the devout, and the zealous, according to theirs. Thus the essential character of the Ministry-and thereby its results, are determined at once by the character of the Church. The stream is either polluted or sweetened at the fountain; and according to its original elements will be its progressive influence as it lengthens its course, and widens its span. O that Churches, prior to that act of all others, perhaps the most weighty in this world, and on which heaven looks down with deep and meditative interest-0 that they realized the extent of their responsibility; and by prayer, by fasting, by strict and full investigation, aimed at a conclusion which the value of souls, and the glory of God demand!

This union, which originates in choice, can be maintained only by love. Love is the only cement that can hold this spiritual temple together. You may attend your Pastor's ministry; you may act with him in some of his efforts of usefulness; you may adhere to your original engagements in supplying his temporal wants; but still the union, that union which was professed at first, which the Pastor elect antici