incre11scd with the increase of the sins of the people : the more the people sinned, the more sin_ offerings ; an~ ~h? ~ore,, sin ofi'er!ngs, the more prie_stly banquets. So they "set their heart on the1r rn1qmty. That 1e, they longed for its increase; they had an interest in.the growth of sin in the cou~try, so th11t in truth, without figure, they feed t1pon tlie sin of tlie people. "The more sms," eaye an old expositor," the more sacrifice, and therefore they cared not how much sin people were guilty of. Instead of warning the people against sin from the consideration of the ~acrifices, which showed them what an ofi'ence sin was to God, since it added such an expiation, they emboldened and encouraged the people to sin, since an atonement might be made at so small an expense. 'l'hus they glutted themselves upon the sins of the people, and helped to keep up that which they should have beaten down." Are there no men now that feed and feast on the sins of the people? We think such men can be found. I. 'l'HERE ARE BUCH MEN IN THE ECOLEBIASTICAL WORLD. There is a class of ecclesi- astics who live in palaces, fare sumptuously every day, and roll in chariots of opulence, who profess to be the chief ministers of him who made himself of no reputation, took upon himself the form of a servant, and who, when on earth, had nowhere to lay his head, What is it that sustains these men, keeps up the huge imposture? Simply the "sin of the people." Their credulity, their ignorance, their servility, their snperstitian. Let these sins die out, and these gorgeous and plethoric hierarchs will have to doff their splendour, live on humble fare, and work as honest men or starve. A story is related of a prelate in Charles V.'s time, who invited his friends to his house, and pre- pared a hospitable banquet of which they would not partake. " What!" said he, " will you not eat of dainties that are bought at so dear a rate? The meat that I have prepared for you is like to cost me the pains of hell." 'fhe prelate felt that he wa.s a priestly impostor, misrepresenting the Man of sorrows, and shamefully neglecting his duty. II. 'l'BERE ABE BUCH MEN IN THE COMMERCIAL WORLD, There are men who have vested interest in the sin"of intemperance-brewers, distillers, and traffickers in alcoholic drinks. They live on the sin of intemperance, and raise themselves in hot antagonism against any effort to weaken its power or to limit its influence. There are men who have vested interest in the sin of war. The sin of war ! The phrase is infinitely too weak, War comprises all sins, It is the totality of all abominations. Yet the manu- facturers of armouries and war-ships, and traders in the implements and equipages of fighting men, live on this sin. They hail every intimation of war. The first groan of tho infernal lion falls as music on their greedy ears. III. '!'HERE ARE BUCH MEN IN THE PROFESSIONAL WORLD, What would the lawyei' do without chicaneries, breaches of contract, thefts, violences, seductions, and all kinds of social immoralities and crimes ? What would popular journalists do were there no scandals, no tragedies, no crime, no fraudulent advertisements? What would become of the sensational novelist if there was no sinful love in the people for the horrible and the prurient ? CONCLUSION, Alas I that men are sinners, but alas! a thousand times more, that men should feed on sin! Herein is the great obstruction to moral reformations. Destroy a popular sin, and you destroy the livelihood of hundreds, and the pomp and splendour of many. How shall sin be put away from the world? Who shall destroy this work of the devil? Thank God, we have the answer !-D. T.
Ver. 9.-The reciprocal influence of priesthood and people. "There shall be, like people, like priest" Though perhaps the translation of Keil and Delitzsch-" There- fore it will happen as to the people, so to the priest "-may give the literal idea., I take the words as they stand, which have become a proverb," Like people, like priest." Instead of taking up the primary idea of the words, viz. that the rank and wealth of the priests would not exempt them from sharing the same fate as the rest of the nation, I would put into prominence for a moment the idea of the reciprocal influence of priest- hood and people. And I make two general remarks on this idea. I. THERE m BOlllETIMES A DISGRACEFUL RECIPROCAL INFLUENCE. 1. It is a disgrace to a true priest to become like the people. A true priest-that is, a God-made priest- is a man above the average in brain, heart, being, culture, intelligence, and virtue. lle who is not above the average is no priost; he is out of his place. A priest is a man to BOBEA, & 130 THE BOOK OF HOSEA.
mould, not t-0 be moulded; to control, not to cringe; to lead, not to be led. His thoughts should sway the thoughts of the people, a.nd his character should command their reverence. Sometimes, nay, too frequently, you see priests become like the people-mee.n, sordid, grovelling. There a.re men who call themselves priests that :.re the mere creatures of the people. The true priest is the prince of the people• l)is ministry !s a "royal priesth~od." 2. It is a disgrace to a people to becom~ hke a bRd priest. There Rre pnests whose natures a.re lea.n, whose capacitios are feeble, whose religion is sensuous, whose sympathies are exclusive, whose opinions are stereotyped, whose spirit is intolerant. Shame on the people that allow them- selves to become like such II priest! And yet the transformation is pretty general. How often one meets in a social circle with those who represent the miserable spirit of their little priest ! II. THERE IS SOMET[ll{ES AN HONOURABLE RECIPROCAL INFLUENCE. 1. It is honour- able when people become like a true priest. When they catch his broad spirit, cherish his soul-quickening thought, and grasp his lofty aims, when they feel one with him in spiritual interests and Christly pursuits. 2. It is honourable to the true p1-iest when he has succeeded in ma.kin11: the people like him. He may well feel a. devout exultation a.s he moves amongst them that their moral hearts beat in unison with his, that their lives a.re set to the sa.me key-note, that they a.re of one mind a.nd one heart in relation to the grand purpose of life.
" I venerate the man whose heart is warm, Whose hands are pore, whose dootrine and whose life Coincident, exhibit lucid proof That he is honest in the sacred cause. To such I render more than mere respect, Wb011e actions say that they respect themselves." (Cowper.) D.T.