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SERMON XVI.

"Be of the same mind one towards another. Mind not high things, but condescend to men of low estate."-Romans xii: 12.

Even a man, who is in many things unprincipled, if he is at the same time wealthy, takes a station in the higher circles of life, where the poor, but honest man, would not be admitted. This course of conduct is not only practised by what are called men of the world, but by professors of religion of about all denominations, by both preachers and people.

The middling, and the poor class, seeing no encouragement, or even possibility, of rising so as to associate with those, who move in the higher circles of life, by any virtuous course of conduct they may pursue, and sensible that wealth alone possesses the charm to give them virtue and notice in the world, they are thus driven to various, dishonorable means to obtain it. Multitudes are driven to the crimes of counterfeiting, theft, and even robbery and piracy. They commence their wretched course, with the intention to abandon it, as soon as a competent fortune is obtained. Other thousands are driven to gambling; and even those, who are called respectable, take every possible advantage in trade and bargaining. Their pursuits are various, but their object is one and the same-viz: to gain wealth, so .that they may obtain a high standing and influence in society Thousands, thus driven into crime, are detected, lose their reputation, and abandon themselves to intemperance. Their evil example has a pernicious influence

on the morals of those children and youth, who may, by various circumstances, be placed in their society, and thus the pestilence, in all its frightful horrors, gathers force and spreads.

There are thousands of virtuous persons, whom poverty excludes from the higher ranks of life, who are doomed to seek the converse of those, who are in a measure corrupted, and, by associating with them on public occasions, often in taverns and alehouses, are soon involved in habits of dissipation and obscenity. Man is a social being, loves society, and, rather than spend his life in solitude, will seek the converse of the vicious.

If we would obey the injunction of the text-"Mind not high things, but condescend to men of low estate," these evils would be in a great measure removed. If we, as a community, would strip away the fancied reputation, which wealth attaches to the human character, and, independent of property, place every man on an equal footing, according to their moral and mental worth, and let their power and influence in society, be according to their conduct, it would give a noble tone to public feeling and moral grandeur.

By the "high things," mentioned in our text, we are to understand that vain popularity which one man wishes to enjoy above another, in a religious or political sense. It is one of the ruling passions of the day, in which we live, to be considered of high standing among our fellow creatures, and to possess a larger share of influence over the minds and opinions of men, than those whom we consider our rivals. Those, who possess this desire, and at the same time feel a

haughty spirit towards those, whom they consider in the humble walks of life, are certainly not the men, who are entitled to our esteem, nor are they to be looked up to, as examples of magnanimity. So far from possessing true greatness of soul, or being entitled to veneration, they are certainly below those whom they affect to despise. A truly great and good man has no desire to dazzle, but to be useful in the world. He sees the miseries under which thousands groan, and desires to relieve them, but with no wish to be considered great for discharging those duties of kindness and humanity. But it is a lamentable consideration, that too many, in performing those acts of mercy, seek to stand on an eminence above the crowd they wish to benefit, and proclaim their intentions to men through the loud sounding trumpet of fame, but, at the same time, will not even stoop to converse with the very beings they profess such a warm desire to aid. Every thing must be done on a high scale, and in the manner they dictate, otherwise they have no wish it should be done at all. It is a matter of regret, that this spirit, so desirous of minding high things, has been carried into the sanctuary-in fact, has been carried to the solemn gates of death-yes, even into eternity.

We have witnessed what are commonly called "revivals of religion," in which two or more denominations united, apparently, heart and hand. They publicly declared, that as they saw their fellow creatures exposed to the burning wrath of God in the future world, they had no motive in view, but their conversion and escape from that awful doom-that it was, to them, a matter of indifference with what church they united

themselves, provided, they would only repent and turn to God. All this passed on well till the reformation ceased. The next thing, to be determined, was, what doctrine do you believe, and what church will you join? This was a trying point, and its settlement filled them with animosity towards each other. And why? Because each desired the honor of converting them to their faith, and of bringing them into their church, or else, that they should not be converted at all. Though this has been done by some, yet it is no evidence, that all will do this, or even approve it. There are those, who, we believe, are actuated by nobler motives in the cause of truth, and who are not aspiring to stand high, nor striving "who shall be greatest." denomination has labored to assume the entire honor of reforming the public__morals— has labored to become incorporated by an act of Legislature into an American Temperance Society, and were unwilling to admit Universalists and Unitarians to co-operate with them in this work of reform. This is but aspiring after high things, instead of manifesting the meek and lowly spirit of Christ.

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But we would more particularly remark that, it is this very course of conduct of any man, or class of men exalting themselves above others on account of their wealth, or external circumstances, that discourages the poor, who are not only called, but treated as the lower order of society, and drives thousands of them to the intoxicating cup, as a relief from the mortifications of poverty, and drives other thousands into crime, as the only means to obtain that wealth by the omnipotence of which, they alone can rise to eminence, respectability and influence among

men.

Preachers of the gospel, as well as others, give sanction by their conduct to these false notions of respectability and greatness. They will seek the society, and court the favor of the rich in preference to the poor, even though the latter may exceed the former in integrity and moral worth. This, we say, is the most powerful incentive to drive men into a state of encouragement, intemperance and crime. It is fearful precipice on which we stand, as a religious community. Instead of estimating a man's standing by his virtuous principles, it is too much estimated by his dollars.

So did not Jesus Christ our great example. He mingled with the lowest class of society. He associated with, and visited most among those he wished to reform, so that his meek, mild and heavenly example might exert a salutary influence upon their hearts, and cast a restraint upon their conduct. He was a friend to publicans and sinners, and ate and drank with them. He went among them, as a physician, to give them life and health, and to conduct them by encouragement and persuasion to the paths of righteousness and peace. His presence was not needed among those who were whole. He was of course seldom found in their society. He did not desire to rank with the rich, self-righteous pharisee. So ought those, who profess to be the servants of Christ, to go among them, who are most in need of their aid. The servant is not above his Master." They ought, therefore, to condescend to men of low estate, and visit the abodes of poverty and want.

But instead of this, they stand aloof, even from the respectable, because they are poor, and instead of visiting those, who indulge in

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