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THE OLD PLOUGHMAN.

fied intellect a capacity to understand the truth, as he can give a susceptibility to the flinty heart to feel its purifying and consolatory power.

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At parting, Dean said to him, "I wish you would come next Sunday morning and go with me," which he engaged to do, thinking it was to take a walk into the country. He was punctual at the hour; and after resting a little preparatory to his expected ramble, they took their staffs in their hands and set off. As they were walking up the pathway leading from the cottage, Dean said in reply to a question, 'I am not going into the country, but to what your country people call a church, and I suppose you will have no objection to go with me." Why, as for that, I shan't tell what to do, for I never go'ed to one but when I was married, near fifty years agone last Easter Sunday." "You will have nothing to do but sit still and hold your tongue, and just hearken to what the minister says." "Part of that, methinks, is easy enough, as I shall soon be off to sleep, if I be to sit still and do nothing." I happened to be in the pulpit when Dean walked up the aisle, followed by his rustic companion, whose simple appearance, and almost ludicrous stare, as his eyes rolled over the congregation, seized my attention. As this was the morning when I had to administer the Lord's Supper, I preached, as my custom was on such occasions, on the design of the death of Christ, and on the obligation of its commemoration. Now and then during the sermon, my eyes turned towards the pew in which he was sitting; and I was more than once very forcibly struck with the singularity of his attitude and appearance. He sat motionless, with his hands holding the little book shelf in the inside front of the pew, with his mouth wide open, looking at me with a fixedness and intensity of look, as though he had never previously beheld the form of man. When this part of the service was over, the congregation withdrew, leaving the members of the church to engage in the solemn act of commemorating the great event of the death of the Son of God in behalf of sinful and worthless man. On descending the pulpit stairs, I accidentally saw a slight confusion in the pew in which he was sitting, which somewhat disconcerted my feelings, as I knew not the cause of it; but I subsequently ascertained that it was occasioned by his positively refusing to go away when the congregation withdrew. His first remark rather astonished his friend Dean, especially as he uttered it in a very firm and rather loud tone-"I am in a new world; and I sha'n't go till you go; and I shall do as you do;" What to do John Dean knew not, as he was unwilling to let him remain, and equally unwilling to force him away; but at length he resolved to leave him to act for himself.

He now resumed his seat, and sat speechless. His countenance assumed a more intelligent aspect; his features relaxed from the stern hardness of dull stupidity to the expression of a tranquil tenderness of emotion; and the tear was seen to fall from his eye. He took the bread, and ate it; and he took the wine also, and drank it: many eyes were directed towards him; and could the veil which conceals the

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invisible world have been drawn aside, and had the faculty of vision been rendered capable of seeing the angels of God, and the faculty of hearing rendered capable of hearing their many voices blended in the harmony of praise, we should have seen them, and heard them rejoicing over this poor old man brought to repentance. When the plate was handed to the pew, for the offerings of the church in behalf of its poor members, without any suggestion from his friend he put in his penny-all that he had-along with the other contributors. On walking away, he walked some distance in silence, walking, as we may imagine the paralytic walked, when carrying to his home the bed on which he had been carried to the house in which the miracle of healing had been wrought, with a quick and firm step, age having resumed the vigour and activity of early manhood. At length he broke silence by repeating his first startling utterance: "I'm in a new world, yes, I be in a new world." This he repeated again and again. as they passed along to their home, apparently insensible to every interrogation or allusive remark which his friend uttered.

On entering his son's house he excited no small degree of alarm, by saying to his son, and some of the neighbours who were sitting in the tap-room, "I have been and heard a man who has taken me into a new world; you must all go with me and Mr Dean to-night. It is a main wonderful world." He called on his friend Dean in the early part of the afternoon, and took tea with him, and then accompanied him to the evening service. The text was taken from Luke xv. 2: "This man receiveth sinners, and eateth with them." I saw him as I read the text, and his eye told the tale of the wondrous effect of the morning's discourse, as it let fall more than one tear-the tear of penitential joy. The following passage produced a powerful impression, judging from the quick relaxation and rapid changes of his long set and almost petrified features. "Yes, my brethren, Jesus Christ is able and willing to save the chief of sinners; those who have gone to the greatest length in wickedness, rendering themselves offensive to others of a less depraved order. In confirmation of the truth of this assertion, I will refer your attention to some of the recorded facts of his history, which will tell you what he has done. There is Zaccheus, who grew rich by the crimes of oppression and extortion; there is the dying thief, a robber and a murderer; there are the sinners of Jerusalem, who imbued their hands in the blood of his life, and who derided and insulted him when in the agonies of death; there is Saul of Tarsus, the chief persecutor of his age; and there are some of the citizens of Corinth, who were guilty of the most flagrant crimes; though the eye of Omniscience could not find out more depraved and atrocious sinners on the face of the earth, yet they were forgiven, and renewed, and sanctified, and are now mingling their praises with the spirits of the redeemed before the throne. And Jesus Christ is the same now as when he saved these men from the gall of bitterness and the bond of iniquity: the same in power, and the same in compassion,-elevation to the throne of glory having produced no change in his

disposition towards fallen humanity. And are not some of you, my brethren, living witnesses of the truth of this assertion? Have you not gone with the multitude doing evil, surpassing many in the number and aggravation of your sins? Do you not even now tremble when you look back on that moral precipice on which you once stood with careless indifference? Can you retrace your moral history without being stung with remorse, and overpowered with shame and contrition? Is any language too strong to describe your guilt and your depravity? Will you object to own that you have taken rank with the chief of sinners? and yet through the exceeding riches of divine grace you hope to be saved, even as others."

Having expressed an earnest desire to be introduced to me on the following evening, as I sat in my vestry musing on the grand and awful realities disclosed by the Bible, he entered, preceded by his friend Dean. I at once recognised him, and rose, offering him my hand. For a few moments there was obvious embarrassment, which I endeavoured to relieve, but still he was embarrassed; he looked on me with great benignity of expression, and his eye spoke the deep upliftings of his soul at this crisis in the history of its new creation, but he remained silent, the power of utterance was suspended. avoided, in the few remarks I made, all allusion to mental excitement, adverting very casually and briefly to the scenes of his early life; and he very soon recovered himself, and said, in a firm tone, "I am now, sir, in a new world. I'll tell you what I mean. I know I am in the old world; but what you said yesterday morning has led my heart into a new world, and my heart, not my eyes, sees wonderful things."

I

I knew his meaning, and therefore sustained the conversation without breaking up by interrogation the form of expression which was probably the most correct embodiment of his thoughts which he could construct.

"And what have you seen in this new world?" "I have seen myself a sinner. I have lived near seventy years sinning against God, and didn't know it till yesterday morning."

"What sins have you committed ?"

"A power of sins. I've been a great sinner. Why, sir, I didn't love God nor fear him. I didn't know nothing about him till yesterday morning."

"What else have you seen in the new world ?" "I have seen Jesus Christ. O how kind to come down from heaven and die for us! This is new to me-it is wonderful."

"Because he com'd down from heaven, and died on the cross. I don't know how to make out very well what I mean. But I think Jesus Christ will save me. This makes me love him. I feel a great, change here," putting his hand over his heart. "I can't tell it, but it is something real."

"Are you quite sure that you feel a real change of heart?"

"Why, if there be no change in my heart, where do my fresh thoughts and feelings come from? I never had none such till yesterday morning. I don't know much now; but I wouldn't be again such a poor old ignorant sinner I was before yesterday morning for all the lands and houses in our village, or all the parish."

"I hope your change is real, and that it will prove a lasting change."

"I hope so I should cry a power of tears if I thought I should be changed back again. The Lord save me from that! "

"Then you must thank him for making this great change in you, and pray to him to make the change a lasting one."

"I do. I'm sure I do. I cried hundreds of tears last night when I was in bed, and they be such tears as I never cried before. Tears of heart sorrow, and heart gladness."

"You hope to be saved?"

"I do, and am main thankful for it." "But how do you expect to be saved?" "Why, just how you told yesterday morning. By Christ, and by nothing else. I should not like another Saviour, because he was so good as to die for How wonderful! I never heard any thing like it before. I wish I had heard that blessed sermon fifty years agone."

us.

I was much pleased with the artless and guileless simplicity of the old man, who, though unable to describe in appropriate language the great change through which he was now passing-from a state of spiritual death to newness of life-said enough to satisfy me, and ultimately the whole church, that he was become a new creature in Christ Jesus; and, as such, we received him into fellowship with us. (To be continued.)

HINTS TO TRAVELLING CHRISTIANS. In reading the account of Elisha's acquaintance with the Shunamite, one cannot fail to be struck with the facility with which the servant of the Lord was recognised, not in the character of a prophet, but as a

"What made you stay and take the bread and the good man. His introduction to the distinguished wine yesterday morning ?"

"Why, sir, you said all should do it who loved Jesus Christ. I felt I loved him. Yes, my heart told me so. It has been telling me so ever since. It tells me so now. I can't speak his name, but I feel I love him. I can't think about any thing else very well. If I think of any thing else, my heart gets dull and cold; but when I think about Jesus Christ it gets young again."

"But why do you love Jesus Christ?"

family at Shunem seems to have been casual. "It fell on a day, that Elisha passed to Shunem, where was a great woman, and she constrained him to eat bread." It does not appear that she knew who Elisha was, but she treated him with the hospitality due to a respectable stranger. Elisha had frequent occasion to pass through Shunem, and having been so cordially entertained by this lady, "as often as he passed by, he turned in thither to eat bread." Elisha was a plain man, and travelled on foot with his staff

TRUST IN GOD.

in his hand, but his brief visits made a very favourable impression on his illustrious hostess. So she said to her husband one day when Elisha had just left the house, "Behold now I perceive that this is an holy man of God which passeth by us continually." She wished that so good a man might feel at home in her house, so that she could have the pleasure of lenger visits; and with a woman's ready invention in sich matters, she has her plan of accommodation all contrived, and only waits for the approbation of her, husband. "Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick; and it shall be, when he cometh to us, that he shall turn in thither." Thenceforth Elisha had a right in that house as a tribute to his character.

And thus it is that the character of the good man reveals itself wherever he may be. The sincere Christian, when away from home, is recognised as a holy man by those who meet him but casually. When he finds himself a stranger in a great city, he does not think of doing any thing of doubtful propriety because he may escape detection. He does not visit the theatre, or other places of idle or vicious amusements. He does not resort to the bar, nor waste his time at cards. His fellow-lodgers who may be addicted to such things soon discover that he is not a man of their sort. Though they may not know his name, his residence, nor his profession, they cannot long be with him without forming an opinion of his character from what he will not do.

If such a man is travelling, his fellow-travellers will find out his character in the same way. He does not regale himself at every stopping place with intoxicating drinks; he does not travel on the Sabbath. If he is thrown for days together into evil company, he does not join in their idle and profane conversation, he does not sit down with them at the winetable and the card-table, to win the reputation of a very clever fellow, hoping that they will afterwards discover that he is a professor of religion, and take his good advice, and believe him when he tells them that religion is not such a stiff and gloomy thing as they have taken it to be!. But though he is not unsocial, he keeps aloof from all wickedness, and by not doing what is wrong, he shows to bystanders that he is another sort of man.

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racter comes into view at all, it is seen to be the character of a good man. He does not need letters of introduction nor of commendation, but is himself an epistle of goodness open to inspection, known and read of all men.

Unhappily, however, what is here said is not true of all professors of religion. Some Christians leave their characters behind them when they set out upon a journey. They prepare their apparel and their purses against any contingency; they take their notebooks, and expect to use their faculties of observation; but their Christian character they strangely leave behind. Sometimes they purposely throw off all restraint, and aim to make themselves in every respect different from what they are at home. They appear to have no sense of responsibility, no concern about their character and influence, and to think of nothing but mere personal enjoyment. Christians who reside in towns bordering upon the lakes, rivers, and railways, are often scandalized at the disregard of the Sabbath by travelling professors of religion, and even ministers.

How desirable is it that the Christian should every where appear as a Christian, never in painful and perplexing contrast with his profession-that he should uniformly exert at least the silent influence of goodness, and leave at all times, in all places, on all observers, the one impression that he is a holy man of God.

TRUST IN GOD.

From Dr Tholuck's " Hours of Christian Devotion."
I ONCE read in the book of a Mohammedan, quite a
sensible and pious man, that there are three degrees
of trust in God; the first, when we trust God as the
proper ruler of affairs, who will wisely guide our con-
cerns to a good end; the next, when we trust him as
the child the mother; and the third, which is said to be

altogether above the others, when we give ourselves
up to his hand as the corpse to the hand of the dead-
washer! That was indeed a peculiar taste, because
if one can serve his God in an undeath-smitten man-
ner,
who would not prefer it? All respect for the
dead-(I pass not a corpse in its shroud without reli-
gious and reverent thoughts); but as long as I am
among the living, it is still better, I think, to keep
with the living, and we always find ourselves better
off with a mother than with those who wash the dead.

But there is also a positive side to the good man's As now among us Christian people there is no lack character, by which he becomes known wherever he of heathens, or even of Jews, what wonder if there is. At home or abroad, he sets an example of regard of the pious Mussulman as one egg another? Have are also Turks among us, whose taste resembles that for religion; his reading is not frivolous, but instrucwe not, e. g., heard them say in the time of cholera, tive and often devotional; without courting the "Now's the time to furnish ourselves with Turkish notice of others he will nevertheless read the Bible faith I" They fancy that here faith first comes to in their presence without being ashamed; however full power and the heart to true rest-ay, they may well say to rest, only not that of the Sabbath, but of secret in the exercise, he is yet discovered to be a the churchyard. The Turk is not a particle better man of prayer; his conversation is of a useful, if not in his views than the heathen idolater. He believes of a serious turn, and he improves every fit occasion in a rigid omnipotence, which, without the eye of for giving it a religious character. This he does so love and of wisdom, is nothing different from the naturally and so heartily, that his sincerity is obvious blind fate in which even the heathen believed, as o all. He is alive to every opportunity of doing that highest might which ruled over all gods. Therefood. He shows a kind heart where he can do nofore, they too know nothing of applying the gifts and means which a good providence has given them to thing more, and a liberal hand where that is within use in the struggle with circumstances; thus even the his power. In short, in his uniform walk, in his busiseverer appointments of God do not make us sluggish ress, and in his journeyings, just so far as his cha--they rather rouse and spur up our power. Let

others who know no better give themselves up with bound hands and feet to coming destinies; among us Christians shall they rather excite and call out what of power is bound in us. How many powers in every individual had probably for ever remained slumbering, but for the hammer-strokes of divine destinings, which sounded so mightily that they were waked up!

Ah! it is indeed not so easy to believe in the almightiness in a right Christian manner. How is the unbelief of my heart ever revealed anew to me, as often as it pleases God to hedge up my way with thorns! We know, and say to ourselves hundreds of times, since eternal wisdom, righteousness, and love, are also omnipotence, it can in any moment do also what it wills. And how hard it is still for one to recognise just as much among thorns as among roses the ordination of omnipotence; how hard to believe that God's will calls us precisely as much to suffering as to doing! Therefore it is always imposing itself upon one, as if only the deed which lies behind the suffering, the condition of freedom which lies back of the chain were God's will, not the suffering, not the chain itself, as if this were only shoved in between by some strange hand; but in this way the blessing escapes our notice, which the Lord designs to bestow directly through suffering, chains, and restraints themselves. That divine omnipotence averts sufferings, is a thought upon which probably every one dwells much longer than upon this, viz., that He also sends it, and that for sending He must have just as good reason as for averting. "God will make it up again," we always say to ourselves; but why do we not say just as often to ourselves that it is He also who has made it so?

O Almighty One! whose hand no one can resist, and to whom no one can say, What doest thou? thy child congratulates himself that all that he has and is lies alone in thy hand. Why should I oppose myself to thee-I, a powerless child-since I must after all succumb? Of what use for me-me, a foolish child-to question, since thou surely knowest best what thou doest? I congratulate myself that thou art my unlimited God, and that I am the work of thy hand; and why should I not, since I know that Thy almightiness is only the almightiness of wisdom and of love? It becomes him who believes this to be always strong, but nevertheless I am constantly weak, Furnish me, my God, with the strong sense which, in the bitternesses that thou metest out, not less than in sweetnesses, tastes thy almighty will of love!

Is indeed the cup bitter, and shall not the hand which dispenses it make it sweet? Let, then, suns expire in night, and worlds sink into the abyss of nonentity-I have known thee Almighty, so as never more to doubt thee; I wrap myself in the outermost seam of thy garment, shutting my eyes in sweet rest, as the child upon the mother's lap, for I know what eyes stand eternally open over me!

SERMONS READ OR NOT READ.* THERE are three different modes of preaching which have their peculiar advantages and disadvantages. The first is that of mental composition, when not merely the heads or outline of the discourse, but the whole sermon is fully elaborated and impressed on the mind before going into the pulpit. This is the method in which the great speeches of such men as Webster and Calhoun, Lord Brougham and Sir Robert Peel, are prepared. And in this way some of

* From the Princeton Review, in reference to a discussion in the American Presbyterian General Assembly on the use of notes in the pulpit.

the first preachers of our own and of other churches are accustomed to indite their discourses. This is, perhaps, of all methods, the best. It is, however, laborious. It requires great mental discipline, and great self-denial to carry out this method. It is also expensive. Discourses thus prepared perish usually with the delivery. We have heard it said by some who adopt this method, that it is as difficult for them to preach an old sermon as to make a new one. This is a great disadvantage. For so much depends on the bodily and mental state of the man when called upon to prepare a discourse, that if he must always depend on his present state, and have no provision | laid up from whence to draw, he must often labour to great disadvantage.

The second method is to write out the discourse, and then commit it, or familiarize the mind with it so as to read it more or less freely. There are indefinite degrees of confinement to notes in the delivery of a written sermon. This has been the plan adopted by many of the greatest preachers the world ever knew. This was the method of Bossuet, Massillon, Bourdaloue, Saurin, of Edwards, Davies, Tennent, Chalmers. Even Whitefield and Wesley often adopted this method. This plan is laborious. There is, indeed, such a thing as extempore writing, as well as extempore speaking. But most men when they write, must think. The very process of putting their thoughts on paper gives them a definite form. Writing is the very best method of mental discipline. And the exceptions are so few to the remark, that no man understands a subject on which he has not written, as not to need being taken into account. Writing sermons and using notes more or less in their delivery, we therefore believe to be one of the very best means of securing not merely instructive and effective sermons, but a studious and progressive ministry. We hail the increase of this method as proof of the intellectual progress of our Church, and as one of the best omens of its true prosperity. We heard one of the most popular preachers of Alabama, if not the most popular in that or any of the southern states, say, that he always wrote his discourses, and that all the most promising ministers of his part of the country were in the same habit. While this method secures studious habits, intellectual progress, and instructive preaching, it has the further advantage of associating itself naturally with the other methods. It is impossible that a minister should write all the sermons he is called upon to deliver. Those most addicted to writing, probably deliver two discourses without notes, to one with. Their weekly lectures, funeral and occasional sermons, are seldom or never written. It is said a young man asked the late Dr Richards how many sermons a man could write in a week. The Doctor replied, a first rate man could write one, a common man two, and that he knew some men who could write a dozen. The danger is not that writing will become too common, but that speaking without writing, which every minister must do so frequently, will supersede the more laborious method of prepara

tion.

The third method of preaching is what is properly called extempore. By this we mean the plan of depending on the moment not merely for the language. but for the thoughts. This, of course, admits of degrees. The common method of extempore preachers is to think over a subject, and frame a general outline of the discourse in their minds, and leave the filling up to be suggested at the time of delivery. This previous preparation may be carried so far as o merge this plan into the first above mentioned; or it may amount to nothing more than may be done in a few minutes.

HEAVEN'S SHOWERS.

This is the easiest of all methods of preaching. There is not one man in a thousand who cannot at

tain the gift of extempore speaking. Ninety-nine hundredths of all men who enter the ministry make the attainment. It is the lowest of all attainments, requiring nothing beyond composure, which to some men is natural, and by others is soon acquired. As it is the easiest, so it is the laziest of all methods. A man may teach, or farm, or engage all the week in what business he pleases. He wants but a few minutes before service on Sabbath, to be prepared for an hour's flow of words. As it is the laziest, so it is the most unprofitable method both to speaker and hearer. Some men of natural eloquence will occasionally stir up the emotions of an audience, and produce a powerful effect, but the general run of such preaching is vapid commonplace. None but a man of rare abilities, of large and varied attainments, of mature and well-digested knowledge, should venture to turn the spigot of his mind, and let the thoughts that first come run out for the nourishment of the people. If the sole object of preaching was excitement, there might be some reason in preferring a method whose only advantage is fervour. One of the speakers on the floor of the Assembly asked how a lady would make out who should undertake to scold from notes. The very illustration betrays the lowest possible conception of the office of a preacher. A preacher is no scolder, nor is he a mere exhorter, but a didarxados. Teaching is his peculiar official duty; and none but a very thoroughly informed, or an inordinately conceited man, would think of teaching any grave subject extempore-least of all, the awful mysteries of God. These remarks have reference, of course, to extempore preaching, properly so called, and not to mere preaching without notes, after due preparation. The main thing is preparation. And it is because writing, in the great majority of cases, is essential to the habit of preparation for the pulpit, we are so desirous it should not be neglected. All the tendencies are towards such neglect, and the authority of the Assembly, in our humble judgment, was far more needed in the other scale.

SELF-IMPOSED BURDENS.

BY THE REV. JAMES HAMILTON OF LONDON.

THERE is something very appalling in the thought, that Britain expends every year fifty millions of money on intoxicating drink. We often complain of our high taxation, and we often grow nervous at the thought of our enormous national debt. But here is a tax for which we cannot blame our rulers-a tax self-imposed and self-levied-a tax for which we can only blame ourselves-a tax which would pay the interest of our national debt twice over-a tax as large as the entire revenue of these United Kingdoms. We thought it a great sum to pay in order to give the slave his freedom; we thought the twenty millions given to the West India proprietors a mighty sacrifice; and certainly it was the noblest tribute any nation ever paid to the cause of philanthropy;-but large as it looks, half a year of national abstinence would have paid it all. We rather grudge the eight millions which Ireland got last winter, seeing it has failed to set our neighbours on their feet; but it was eight millions given to save a famishing people; and large as the grant to Ireland sounds, two months of national abstinence would have paid the whole of it. But tremendous as are the fifty millions which, as a

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people, we yearly engulph in strong drink, the thought which afflicts and appals us is, that this terrible impost is mainly a tax on the working man. The lamentation is, that many an industrious man will spend in liquor as much money as, had he saved it, would this year have furnished a room, and next year would have bought a beautiful library-as much money as would secure a splendid education for every child, or in the course of a few years would have made him a landlord instead of a tenant. Why, my friends, it would set our blood a-boiling if we heard that the Turkish Sultan taxed his subjects in the style that our British workmen tax themselves. It would bring the days of Wat Tyler back again, nay, it would create another Hampden, and conjure up a second Cromwell, did the Exchequer try to raise the impost which our publicans levy, and our labourers and artisans cheerfully pay. But is it not a fearful infatuation? Is it not our national madness to spend so much wealth in shattering our nerves, and exploding our characters, and ruining our souls? Many workmen, I rejoice to know, have been reclaimed by total abstinence, and many have been preserved by timely religion. In whatever way a man is saved from that horrible vice, which is at once the destruction of the body and the damnation of the soul," therein I do rejoice, and will rejoice." Only you cannot be a Christian without being also a sober man, and the more of God's grace you can get, the easier you will find it to vanquish this most terrible of the working man's temptations.

HEAVEN'S SHOWERS:

THERE is a great deal of difference in the showers of rain that fall upon the earth. Sometimes you have a hearty shower which deluges the roads and streets, but it is gone presently, the earth has but little benefit by it; and sometimes you have a sweet, gentle, soaking rain, that refreshes the earth abundantly. This is called "the small rain," and the former "the great rain of his strength."-Job xxxvii. 6. So it is in these spiritual showers. The effects of some sermons are very transient; they touch the heart a little for the present, by way of conviction or comfort, but the feeling they produce flits away immediately. At other times, the gospel, like a settled moderate rain, goes to the root, to the very heart. The influences of it are sometimes abiding, and remain much longer in the heart than the rain does in the earth. There are effects left in the heart by some sermons and duties that will never go out of it. "I will never forget thy precepts," said David, "for by them thou hast quickened me."

The rain is most beneficial to the earth, when there comes warm sunshine with it or after it. This the

Scripture calls "a clear shining after rain." So it is with gospel showers, when the Sun of Righteousness shines on the soul under the word, darting down the beams of grace and love.

O how comfortable is this! and how effectual to And as the warm rain is most melt the heart! refreshing, so when the word comes warmly, from the melting affections of the preacher, who imparts not only the gospel, but his own soul with it, it does abundantly more good than that which drops coldly from the lips of the unaffected speaker.

Showers of rain exceedingly refresh the earth, as a man is refreshed by a draught of water when his

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