3. We conclude with some thoughts derived from THE SEED.-Now, it is plain that the strange thing in the growth of seeds is this; that though what is sown is a seed, what comes up is a very different thing,-namely, a plant. A grain of wheat, for example, becomes an ear of corn, growing upon a long bladed stalk and so it fares with every other seed. In other words, seeds are sown in order to produce a new life.

Let it further be observed that the plant that comes up agrees with the seed sown every plant brings forth fruit after its kind. This is a matter of great importance.-Lastly, it is to be noticed that there is growth in the plant which comes up: first, the blade,—then, the ear,-next, the full corn in the ear; and this, bearing a hundredfold as much as was sown into the earth. This also is a point to be carefully borne in mind.

Apply these remarks, then, to the sowing of GOD's Word, and see what follows. First, a new life must be the consequence. If the Word of GOD be indeed like seed, it must have this productive virtue in it, to bring forth the fruit of a new life not only a new fashion of life outwardly, but a new nature, a new kind of life within; new thoughts, a new opinion of things, new delights, new actions.-Secondly, the acts

:

Word sown.

seen must correspond with the nature of the When the Word reveals GOD, Ilis greatness and holiness, then it should beget pious fear and reverence, and study of conformity to Him. When it reveals His goodness and mercy, it should work love and confidence. When it holds up to our view CHRIST crucified, it should crucify the soul to the world, and the world to it. When it represents those rich things which are laid up for us, the blessed inheritance of the saints, then it should make all the lustre of this world vanish, and shew how poor it is; wean and call off the heart from it and raise it to higher hopes and the prospect of a crown. And so it should be the seed of noble thoughts, and of a behaviour suitable to a Christian,—an immortal seed, as St. Peter calls it a, springing up to no less than eternal life .'-It shall only be added, lastly, that if the Word of God be like seed, then must it bear fruit gradually; and grow in the heart, secretly, silently, slowly, but at the same time certainly advancing daily nearer perfection; exchanging the blade for the ear, and the ear for the full corn in the ear; ripening with a slow and steady progress: bringing forth fruit an hundredfold, with patience, Archbishop Leighton,

1 St. Peter i. 23.

b

The Sunday called Quinquagesima,

or the next Sunday before Lent.

CHARITY, THE GREATEST OF VIRTUES.

1 COR. xiii. 4-8.

Charity suffereth long, and is kind; Charity envieth not; Charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth.

On the next Sunday before the Season called Lent, which is the season of Conversion to God, (as will be found explained in the Sermon for Ash-Wednesday,) and indeed the season of religious strictness generally, the grace of Charity or Love is specially brought before us. It is thereby clearly implied that this most excellent gift is indispensably necessary to all who would attain or exhibit any other of the Christian graces. Self-denial is worthless without Love. Alms

giving is nothing without Love. And so, of all the rest.

The few words which have been already offered will have brought to mind the very remarkable chapter of St. Paul's first Epistle to the Corinthians which forms the Epistle for the Day, and from which the text is taken. A more carefully drawn portrait of any Christian grace is not to be found in the whole volume of the New Testament. The notes whereby it may be recognised, or its absence discovered, are so numerous and so exact, that there can be no possible mistake, if a very little attention be given to the matter. Moreover, when it is considered that Charity is declared to be the greatest of virtues; greater than Hope, greater even than Faith itself; no one who is at all desirous of pleasing GOD, and anxious for his own safety, can afford to overlook so very solemn and important a lesson. Let us therefore attend to this matter with some care.

And first we cannot help being struck by the very lofty place which the great Apostle assigns to Charity. If any one were to come among us, and speak so eloquently that all paused to listen, while all who listened were enchanted; if the charm of his eloquence were such that tears flowed

while he spoke, and men went away from his presence persuaded of the things he taught; we might be apt to think such an one a great favourite of Heaven, as well as a chosen instrument in God's hands. St. Paul however, speak. ing by the Spirit of God, expressly informs us that we might be mistaken in so doing. If this attractive speaker had not 'Charity,' he would be ' nothing.'

But we should be yet more certainly entrapped into a belief that we beheld a great and holy person, signally beloved of GOD, and destined certainly to occupy a high place in Heaven, if the person we have been already describing had the gift of prophecy, and understood all the mysteries of Religion. The treasures of Divine Wisdom, we are apt to think, cannot abide with any but the very good. We learn from God Himself, however, that they may exist where there is no Charity and moreover, that if they do exist in one who has not Charity, that man is nothing.

A far severer trial would await us if we saw this person give proof of a most living Faith. What would be thought of one who could say unto this mountain, Remove hence to yonder place; and straightway it should be seen to

St. Matth. xvii. 20.