equalises the temperature, keeps the tender blade uninjured in the ground, and prevents it from being killed by the frost; snow is also most fertilizing in its effects, and is nature's kindly mantle : "fire and hail, snow and vapour, stormy wind fulfil his word." The same fitness appears in the word of God to produce its intended results. Is our understanding darkened? It imparts light to the soul. Are we guilty? it gives peace to the conscience. Are we depraved? it purifies the heart. Sorrowful? it speaks comfort to the mourner. Dead in sin? it quickens to newness of life. Dying? it brings life and immortality to light. In a word, are our souls naturally barren and unfruitful? it makes the moral wilderness to rejoice and blossom as the rose. (Rom i. 16; 1 Cor. i. 18; 1 Thes. ii. 13.)

2. The comparison implies that the influence of the Word is kindly and gentle, and yet penetrating and powerful. The rain descends, not in sudden floods, or in destructive waterspouts, which would destroy vegetation, but in small drops and silent showers, which hardly move the leaves of the trees and plants on which they fall. The snow comes down, not in thick masses or overwhelming avalanches, or like the hail of Egypt, which "broke every tree of the field," but in thin light flakes, at once affording shelter to the productions of the soil, and allowing the light and air to pass through to them; and though the rain and snow are partially exhaled and evaporated by the heat of the sun, only a small portion returns in vapour towards heaven; the genial moisture waters or irrigates the earth, and makes it to bring forth and bud. So the word of God, as applied by the Spirit, descends gently and silently into the heart, "as rain on the mown grass, and as showers that water the earth." presents the character of God in the most winning and attractive aspect;exhibits His unmerited grace and boundless love to guilty men-sets forth the condescension and compassion of the heavenly Saviour, and speaks peace to

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the troubled conscience, roused and alarmed by the terrors of the law. It is not like the whirlwind, or the earthquake, or the fire, but like "the still small voice," or the dew on the tender herb yet it is quick and powerfulpenetrating the inmost recesses of the heart-dissolving it into contrition and love, and imparting its sanctifying and assimilating influence to all the powers and affections of the mind. This is that effect which " pleases God"—this is "the end for which it is sent;" and in accomplishing these results, it "prospers" and is glorified: and “He that ministers seed to the sower, both ministers bread for food, and multiplies the seed sown, and increases the fruits of righteousness.” (2 Cor. ix. 10.)

3. The figure implies that the actual progress of the word is generally gradual and imperceptible. We see an evident improvement on the face of the earth after a fall of rain or snow. Yet, were we to sit down and attempt to trace the slow growth of plants, it would baffle our skill and exhaust our patience: "So is the kingdom of God, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how; for the earth bringeth forth fruit of herself (self-moved, automatè) first the blade, then the ear, after that the full corn in the ear." (Mark iv. 26-28.) We observe a marked progress from day to day, though we cannot discern the actual growing; and the seed must lie long in the ground, before it spring up under the influence of the sun and rain. Yet the husbandman waits with patience for the precious fruit of the earth, till he receive the early and latter rain, and in due time he reaps the reward of his toil. So, in the kingdom of grace, faith and patience must be exercised by the spiritual husbandman: he must lay his account with difficulties, discouragements and delays: he must not be surprised if he meet with disappointment in regard to some, whose "blossom goes up as dust," or if his labours are not always followed with

immediate success.

Nay, he may be removed by death, and the field may be occupied by another, before any promise of fruit appear, and the one may reap what another has sown. (John iv. 37, 38.) The work of grace in the soul of individual believers is also gradual and progressive-"They go from strength till they appear before God in Zion. The path of the just is as the shining light, which shineth more and more unto the perfect day. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger." (Psalm lxxxiv. 7; Prov. iv. 18; Job xvii. 9.)

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4. The comparison teaches us that the ultimate success of the word is certain, beneficial, and abundant. He that goeth forth weeping, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." It is certain, just as the growth of vegetation is invariably the result of the kindly influences of heaven, unless the seed be radically bad. But it is here supposed that it is God's own word that is preached-the word that proceedeth out of His mouth-incorruptible seed - "the unadulterated Word"-in opposition to all false doctrine-that is sown. In that case, "it

shall not return to him void" or emptyit cannot fail of its effect-it is never preached altogether in vain; while it is the savour of death unto some, it is the savour of life to others. God is faithful and unchangeable, and none of His promises shall fall to the ground"He never said to the seed of Jacob, seek ye me in vain." He may withhold the blessing for a time, to exercise our faith and patience, but sooner or later the tender blade will spring up, the sure presage of the coming harvest. Thus "he that reapeth receiveth wages, and gathereth fruit unto life eternal; that both he that soweth and he that reapeth may rejoice together."

The influence of the Word is also most beneficial. In winter, we mark the descending shower or falling snow: in the smiling season of spring, we behold

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the sun returning in his strength-the clouds disperse, the snow sinks and disappears, and the earth is covered with its carpet of green; the blade shoots up in verdant ranks in the corn-fields, the trees and flowers put forth their leaves and blossoms, and all nature is inspired with new life and beauty: the summer, with its gentle showers, soft breezes and bright sunshine, brings the fruits of the earth to maturity; and as the season of autumn approaches, the grain assumes a golden tinge, and waves its full ear to the wind-the cheerful labour of harvest commences, the reaper plies his busy task, and the loaded carts bear home the yellow sheaves. The result is also most abundant: the supply is not limited to the immediate wants of the consumer, this would leave no residue, and would soon bring on a famine the earth furnishes not only "bread to the eater," but a surplus remains, as seed to the sower," for the future crop; and thus the constant labour of the revolving year goes round. Nor is the influence of Gospel truth less certain, salutary, or abundant. When the good seed is sown in the renewed heart, it springs up, "first the blade, then the ear, and then the full corn in the ear;" the work of grace is carried on, and the fruits of righteousness are brought forth, in various measure, according to the grace received and improved, in some, thirty, in some, sixty, and in some an hundred fold: and as from a few seeds, preserved and re-sown from year to year, a whole country may be ultimately overspread and sustained, so the grace received by one is brought to bear upon others, and every new convert becomes a centre of influence to those around, like the handful of corn on the top of the mountains, growing and extending, till "the fruit thereof shall shake like Lebanon, and they of the city shall flourish like grass of the earth." When the spirit is poured out from on high; "the wilderness becomes a fruitful field, and the fruitful field is counted for a forest." (Isa. xxxii. 15.)

Finally, it is implied that the ultimate success of the Gospel is to be ascribed to the special blessing and sovereign grace of God;-"not by might nor by power, but by my spirit, saith the Lord of Hosts." In vain would the husbandman plough and sow, without the rain and the snow from heaven: the seed would wither under the clods, and "the harvest would be a heap in the day of grief and of desperate sorrow." It is to Him we must look for help, who " giveth rain from heaven and fruitful seasons, filling our hearts with food and gladness.” "He maketh small the drops of rain, and crystallises the flakes of snow: He saith to the snow, Be thou on the earth, likewise to the small rain, and the great rain of His strength." Yet it is the duty of the husbandman to till the ground, and to cast in the seed, and only in so doing can he expect to reap. So, in the spiritual world, duty is ours -success belongs to God-and while we labour as if all depended on ourselves, we must pray as if all depended on Him. "I have planted," says Paul, "Apollos watered, but God gave the increase; so then, neither is he that planteth any thing, neither he that watereth, but God that causeth it to grow." (1 Cor.iii. 5–7.)

The result of this joint co-operation is described in highly poetical language in the closing verses of the chapter. "For ye shall go out with joy, and be led forth with peace; the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands: instead of the thorn shall come up the fir-tree, and instead of the briar shall come up the myrtle-tree, and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off." What an encouragement is thus afforded for missionary efforts! But if it be the duty of the preacher to sow or diffuse the word of God, it is no less incumbent on the hearer to receive it. "Sow to yourselves in righteousness, reap in mercy: break up your fallow ground; for it is time to seek the Lord till he come and rain righteousness upon you."

(Hos. x. 12.) "For the earth that drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God; but that which beareth thorns and briars is rejected, and is nigh unto cursing, whose end is to be burned." (Heb. vi. 7-8.)

REDEMPTION FROM SIN.

MISERY is associated with depravity. Sin and sorrow are but cause and effect; hence, the human heart, naturally depraved, can never become truly happy until made holy. This was the great object of Christ's atonement. He came and died "to put away our sin ;" in other words, to heal this misery, by the destruction of sin's power in our hearts, and to fill them with the "joy unspeakable and full of glory," the fruit of His redeeming love, and spirit's work within. This is the achievement of the cross, and triumph of grace, "Where sin abounded grace doth abound." The blessings

much more through the

cross are greater than the miseries inflicted by sin. Sin brought death; grace brings immortal life; death, with its eternity of woe is the of consequence the fall; life, spiritual and eternal is the fruit of redemption. This was the grand design contemplated in the offering on the cross. "that, as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord" (Rom. v. 20, 21); hence the Apostle's words, "But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." (Gal. vi. 14).

Sin and grace are therefore antagonistic they are never to be reconciled, but exist in opposition, till sin's kingdom is destroyed for ever, and grace reigns in glory; and the song of the redeemed is "Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father; to Him be glory and dominion for ever and ever. Amen." (Rev. i. 5, 6).

Consequently, although regeneration renders its subject a 66 new creature in Christ Jesus," it does not transform his sin unto holiness. The new birth, which makes us children of God, does not sanctify the old corrupt nature, which remains in us till death; but imparts the new, and makes us "partakers of the Divine nature;" both principles being existent in the believer on earth, and which are always in opposition the one to the other; and hence the warfare of which the Apostle Paul speaks to the Galatians, "For the flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would,” (Gal. v. 17). He speaks of himself, and his personal experience unto the Romans, "I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O, wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then, with the mind I myself serve the law of God; but with the flesh the law of sin." (Rom. vii. 21-25).

Thus, innate corruption is the grief of the spiritually minded; like as in his unrenewed state he indulged sinful propensities, and enjoyed sin's service. A true evidence of the dominion of grace in the heart, is the pure loathing of sin; and hence arises this opposition of principles; were there but the natural mind there could be no conflict; there would be no enemy to oppose; where this conflicting exists it is evidence that more than one principle is in being; and that that which hates the sin, and struggles against it in the heart, is the new nature, which is born not of blood, nor of the will, of the flesh, nor of the will of man, but of God." (John i. 13).

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In proportion unto our real spiritual

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mindedness, will be our attainments in holiness; the more lustrous our heavenly character, the greater our delight in and enjoyment of religion, and the more nearly the approach of our souls unto resemblance with Christ. As we have said, "He died to put away our sin," (Heb. ix. 26)—not only to remove the curse by delivering us from the penal deserts and future punishment of sin, but to free us from its present dominion, influence, and love; and He rose again from the dead," not only as our Judicial Redeemer, but as our sanctification; containing in Himself the springs of our spiritual existence, and Himself being "our life;" to quicken us by His spirit "from a death in sin, to a life in righteousness;" and that, whilst in the world we should be purified from it, live above it, having our "fruit unto holiness, and the end everlasting life." This is the great end of our redemption; and therefore furnished the topic of the Apostle's exhortation to the (Colossians iii. 1-4).—“ If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ who is our life shall appear, then shall ye also appear with Him in glory." Therefore, we may judge of growing meetness for heaven by our holier affections and higher tone of spirituality. We shall not only be looking for the coming of the Lord Jesus, but be solicitous to "be found of Him in peace, without spot, and blameless," (2 Pet. iii. 14.) Oh! to be more under the influence of His grace, so that, “perfecting holiness in the fear of the Lord," we may honour the Gospel we profess and subserve the ends of our redemption, as the Apostle Paul reminds and exhorts us, "For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's." (1 Cor. vi. 20.)

The

THE process of storing God's portion is of divine origin: "Lay by in store' (1 Cor. xvi. 2.) Can any one deny this the force and value of a divine suggestion? But love lifts a suggestion to a prized law of action. If any deny the perpetuated authority on them; of injunctions given to Galatian and Corinthian Christians, what have they remaining at all, either of privilege or obligation, seeing that there is no epistle inscribed to any churches now existing? Scripture method of storing for God, appears to be necessary for the doing of God's work. Many Christians have adopted the practice of small weekly offerings at the sanctuary, as a way of maintaining the cause of God, in addition to plans before used; meanwhile, not storing God's portion, the true Scriptural method. Weekly offering is good along with storing, as a convenient way of applying a suitable part of the sacred store to its first claim-divine worship; but, without the " storing," the offering will almost certainly prove fitful and insufficient. The whole question rests upon the admission or rejection of God's claim, on a part of every one's possessions, and on the employment of a divinely discovered way of securing that this claim shall be met certainly and first,-by instantly laying apart that portion, that it may without fail be devoted judiciously to sacred and benevolent purposes. The practice of weekly offering in churches, may introduce the thin end of the wedge of storing personally. It is, however, human and unsatisfactory, apart from storing God's portion.

Storing for God is a divine method, with a view to giving easily, pleasantly, and liberally according to means, whenever needy objects arise. The storing is private, with God alone, in view of His goodness, and of sacred obligation, providing for coming demands. The

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giving is public in the sight of men, meeting demands according to provision already made for them. Storing" is a wholesale process of laying in a stock, for the retail process of responding promptly to the wants advanced. "Storing" is accumulating a fund, for wise application against times of needsinking a well for the constant retention of a home supply, instantly available for required use-replenishing a reservoir for a regular system of distribution, and for possible contingencies. "Storing" is of God, insuring and constraining to self prompted, liberal, cheerful, blissful “giving.” Giving," without "storing," is of man, and while generally small, tardy, and distasteful at best, requires strong and frequent stimulant for even such exercise. “Storing” in con

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trast to spending. Spending all we have is an animal process-present selfenjoyment. The lowest grades of creatures do that. Sparing, saving some of what we have, is rational. Retention of it for the future is good and noble, being an act of self-denial, rather than of self-indulgence. "Storing" for God, in contrast to storing for ourselves and dependants. To "store," to save for ourselves and friends alone, nurtures covetousness and avarice under the cover of a virtue-suitable providence. To "store" for God, as well as for our selves, cherishes justice to God; providing first for Him who is first and essential, and subordinating all other claims to His. It further cherishes love to God and man, and presents undeniable proof of the same in the constant devotion of the first and best, to a far grander object than the gratification of our poor puny selves.

Giving to God. Giving in contrast to paying. Much of even Christian offering soon degenerates into paying. What commences a gift, often goes on as a mere payment of a subscription or