knowing the value and efficiency of the instrument now within His power, He employs it with consummate skill and equal success. Having first obtained the conquest of the feelings, He enters, through the affections, into the higher domain of reason and of judgment, and having secured the supremacy there, He places truth on the throne of conscience, and leaves. it in possession of the whole man.

It is worthy of observation, that the parables of Christ are all distinguished by great clearness and perspicuity-great dignity of sentiment and simplicity of expression-as also by the most perfect adaptation to the time and place in which they were delivered, and the persons to whom they were addressed. They are all in perfect keeping with the lofty character of their Author, and with the unrivalled purity and excellence of the religion which He came to establish. They are infinitely removed from all that is little and inferior, romantic and superstitious, common and vulgar. They are simple, but still full of majesty-majestic in their own simplicity; and, without exception, are designed to convey and enforce the most important truths. While, in the first instance, they lay hold of the imagination, their immediate tendency is to illuminate the mind and sanctify the heart. As has been justly remarked, "they aim at no less an object than the happiness of mankind in a future and eternal state. The doctrines of the soul's immortality and a future judgment are the groundwork of our Lord's parables; and to illustrate and confirm these fundamental principles, is their main and leading design. They all terminate in this point, and describe the awful scenes of eternity, and the interesting consequences of that decisive trial, in a language, though simple and unadorned, yet amazingly striking and impressive."

This leading design stands out with great prominence in the parable of THE GOOD SEED, which we will take for illustration and improvement.* At the outset, it exhibits how the religion of Messiah was to be propagated among men the opposition with which it would be met-its visible effects in the life and character of those who embraced it—with its final issue in the eternal separation of the righteous and wicked, and the corresponding retributions of the future state. "The kingdom of heaven is like unto a man who sowed good seed in his field: but while men slept, an enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up and brought forth fruit, there appeared the tares also so the servants of the householder came and said unto him, Sir! didst not thou sow GOOD SEED in thy field? whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of

*Matthew xiii. 24-30, 36-43.

harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them, but gather the wheat into my barn." Such is the parable; but the design appears in its interpretation and application. The disciples did not at first perceive its point and power; and having requested the Saviour to furnish the exposition, He proceeds with unutterable emphasis. "Jesus answered and said: He that soweth the good seed is the Son of man; the field denotes the world; the good seed represents the children of the kingdom; but the tares represent the children of the wicked one; the enemy that sowed them represents the devil; the harvest signifies the end of the world; and the reapers represent the angels. As therefore the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them who do iniquity, and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. hath ears to hear, let him hear."

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We must ever keep in mind that one of the rules laid down for the right interpretation of parables is, not to be anxious to insist on every single word or sentence, nor to expect to find an exact correspondence in every part to the spiritual sense designed or inculcated; for many circumstances are introduced which are merely ornamental, and to render the similitude more interesting and attractive. It is enough that we can seize on the leading features, and, in offering any interpretation, never lose sight of the fact, that though the parables were chiefly meant to delineate the uture state of the Christian Church, they yet convey the most vitally important moral truths and precepts, which cannot fail to affect the best and everlasting interests of men. In the present instance we are called to contemplate

THE PURELY SPIRITUAL CHARACTER OF THE RELIGION OF CHRIST, AND THE INFLUENCE WHICH IT EXERTS ON MEN IN ITS PUBLICATION AND DIFFUSION.

"The kingdom of heaven," is here only another form of expression for the Gospel dispensation, or the reign of grace on earth-the age selected by God for the largest distribution of His mercy-the lavishing forth of His immense goodness on the children of men. And to reveal this infinite goodness and grace is the immediate design of the Gospel. It unfolds the riches of eternal love, and conducts to the fulness of the Godhead as the source of all which it promises to communicate and confer; while in its effects on human nature, it may in its principles and discoveries be compared to seed sown in a field, which, when it takes root, springs up, and produces thirty, sixty, or a hundred-fold. The field is the world. And for ages the world presented the aspect of moral sterility and death. If anywhere the eye was relieved by a spot of moral verdure and beauty, it

only tended to render the great extended territory still more bleak and desolate. And yet through all these ages the world was under a process of preparation. By a series of merciful dispensations, combined with events of the most impressive character, was Heaven preparing the moral soil of this world for the seed of the kingdom. At His coming the Son of God commenced the still greater process of sowing this field, or, to change the figure, He brought the VITAL ELEMENTS of moral truth to bear on the moral state and circumstances of men, whom He everywhere found dead in sin-without God and without holiness. The doctrines which He came to publish and propagate were not carnal, but spiritual. They were like so many spiritual elements designed to affect a spiritual nature. They were addressed to the mind-to the intellectual and immaterial part of man-as the part to be first and principally affected. Just as there must be some more general or specific correspondence between the seed which is deposited in the earth and the soil which receives it, so there must be an adaptation in the instrument and the nature on which the instrument is to operate. And this adaptation we find in the Gospel. Having to deal with man in his spiritual constitution and being, it is itself wholly free from every grosser element. It is to the last degree refined and pure. Being derived immediately from the Fountain of uncreated purity, it retains its properties unmixed. Though it deals with unholy nature, it contracts none of its pollution: though it removes the elements of sin, it makes none of those elements its own. Holy in itself, it impresses holiness on every object on which it acts. And it is this holiness which enters into and constitutes all higher moral excellence and goodness. The beneficence of the Gospel is not distinct and separate from its holiness. It first transforms, then blesses: first constitutes men holy, then makes them happy. Their holiness is their happiness. Now it is this essentially good, holy,'spiritual system of Divine doctrine which Christ came to publish and diffuse. Other systems addressed men's passions and prejudices, their interests and their feelings; but this addresses the understanding and the heart. Other systems were calculated to confirm men in their indifference and ungodliness, but this seeks to rouse the most dormant conscience-to disturb the slumber of years-to awaken reflection and inquiry, and lead to newness of life. Other systems favoured men's tastes and predilections, but this offers no compromise, and demands implicit submission to its high authority.

What, then, is the influence of such a system of truth and doctrine? The Gospel is indeed a mighty instrument-the power of God unto salvation. It is the sword of the Spirit, which, when wielded by His almighty arm, penetrates the very soul; sharper than a two-edged sword, it pierces even to the dividing asunder of soul and spirit, and of the joints and marrow; and is a discerner of the thoughts and intents of the heart. It affects the whole moral nature; and in its operation effects a change deep,

radical, universal. Let but the Gospel be brought to bear on man, mentally and morally considered-let but man embrace it in simplicity and truth—and the change which takes place resembles rather a new creation. The man passes into another and entirely new state of being. The Gospel addressing itself first to the understanding and the heart, there the transformation begins; there all things become new. The mind passes from darkness to light, from death to life. There are implanted the elements of a new nature-spiritual, holy, and good-like the instrument which conveyed these elements, or the source whence they were derived. And as this renewed nature belongs to the whole mental constitution, and as the state and operations of the mind can be known only from external acts, it follows that the change produced in the inward man must extend also to the outward, and show itself in the renovation of all without as really and truly as in the transformation of all within. In fact, no change can be conceived more complete and entire than what is discovered in those who have been enlightened and regenerated. Striking and impressive as is the contrast between the past and present condition of those who were openly and avowedly wicked, but who have been brought under the influence of the Gospel-the change is still more remarkable in the case of such as were formerly esteemed for their virtues and their worth as men and citizens of this world, but in whom we can discover a new and different state of mind and feeling. It is the power which the Gospel exerts in such cases, and the change it accomplishes, that give us the highest idea of its energy and influence. It is true, both must be born again. In the one case we know that it must be effected if the man is to be saved; in the other we scarcely expect it, because from the external virtues and excellence of the man, as a man, we can scarcely discover where exists the ground for the anticipated change, and yet the effect produced on the most refined and elevated moralist is as real and palpable as on the openly wicked and profane. Such is the power of the Gospelsuch its influence !—so spiritual, so holy, so good in itself—so blessed in its operations and results!

Now the Gospel is designed for universal diffusion, because it admits of universal application. It is alike adapted to every kindred and every clime-every state and modification of character. It is addressed to man as a fallen creature, and what it purposes to effect in one instance it accomplishes in all. Its results are the same, irrespective of physical condition or mental constitution. It has already been brought to bear, at least partially, on people of all nations, and everywhere we have been impressed with the similarity of effect. And from this fact alone we might argue that the religion of Christ was designed for universal propagation. But the fact rests on His own supreme authority. It is His will-His Sovereign command-that the Gospel should be preached to every creature. The very similitude before us implies this. Just as seed is sown for the

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purpose of increase, so is the Gospel published, that it may be diffused and extended, that it may be more widely known, and its blessings more largely possessed and enjoyed. And it is by its universal propagation that the world is to be enlightened and redeemed, and man, wherever man is found, be raised from his degradation and ruin, and prepared for the presence and throne of God.

THE JOYFUL SIDE OF CHRISTIAN LIFE.

IN one of his Papers, entitled "Lecture-room Talk," the Rev. Henry Ward Beecher has some very pertinent observations on Christian experience in its happier moods and manifestations, from which we give the following extracts :

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"I am not disposed to persecute people because they are sober. may be their misfortune, full as much as their fault. I have known men in the Christian Church who have proved, by many years of fidelity and of activity, that they were really Christian, although I never saw them smile once in my life. As a general thing, it certainly is a presumption against grace in the heart where there is no joy, no peace, and no cheerfulness. I say, distinctly, that the typical idea of a Christian life is, that it is joyful. That is the state to which true religion tends to bring men.

"I do not say that all joy is Christian joy; but I do say that where one has correct views of the Saviour, where one is brought under the true influence of the Divine Spirit, where once one has been brought into true relations with God, the tendency of his disposition and character is toward cheerfulness, confidence, hopefulness, and joyfulness; and that this is the highest conception of the Christian character which a man should aim at.

"It is very true that in the New Testament we are enjoined to be careful. We have adversaries, and intensely active ones. Besides the visible ones, and besides those which dwell in our own hearts, there is a great invisible realm, thickly peopled with mighty potentates of the air; and we are exhorted to be sober. We are to be not only sober, but vigilant. We are to suspect danger on the right and on the left.

"I love to see Christians that blossom. Not that I despise the root; not that I despise the stem and the leaves. But, after all, every true plant seeks its blossom. In Christian experience there is a great deal that is in the ground, as it were; a great deal of growing in the dirt; a great deal that is root and stem and leaf. But every Christian ought to carry above the root, and on the top of the stem, as early and as long as possible, the fragrant blossom. And if you have fruit hanging on the boughs, so much the better. The blossom and the fruit are the things for which the whole plant was made and is continued in existence.

"But it will be asked, 'Can everybody rise to that?' Not at once.