power on the souls of sinners.

Its facts, commands, invita

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tions, warnings, examples, are employed in opening the eyes, awakening the consciences, subduing the wills of the rebellious. These are not sufficient, they are impotent in themselves, but, when used by him, made his sword, they prevail over every obstacle, and are indeed quick and powerful. "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever."1 By it faith is produced, and on it faith is based. The reading of it may be made effectual for salvation. we search the Scriptures, or even as we carelessly turn over the sacred pages, some passage may be brought home to us with arresting, subduing, transforming power. It was thus that peace first entered the dark, troubled bosom of Augustine. It was from the old Bible found in the library at Erfurt that Luther learned the way of life, and began not only to walk in it himself, but to guide into it the feet of multitudes. It was as his eyes rested on the precious words, "the blood of Jesus Christ his Son, cleanseth us from all sin," that one of those noble soldiers of the cross, whom the army of our Queen has furnished, Captain Vicars, was led to that resolution, and entered on that course, which was followed by a career of eminent consistency and devotedness. But more frequently it is the word preached which is thus blessed. What numbers on the day of Pentecost were pricked in their hearts, and brought to the feet of Jesus by Peter's sermon. And in all ages God has specially honoured this ordinance. Despised by men, foolishness in their estimation, it has pleased him by means of it to save them that believe. Hence Paul could speak of having begotten the Corinthians through the gospel. He had done it not efficiently but instrumentally, as the publisher of the truth which, having been lodged in their hearts by the Spirit, became the seed of a new, holy, heavenly life. This word is

1 1 Pet. i. 23.

all pure, and is proved to be so by the influence it exerts, the holiness it produces in all who come under its power. 3. The design or object of this regeneration. "That we should be a kind of first-fruits of his creatures." This is true of all believers, and so the words are understood by not a few interpreters. The first-fruits of old were consecrated to God; they were brought into the temple and presented to him there as his portion, and hence they fitly symbolize whatever stands in a near relation to him, whatever belongs to him in a special way, by peculiar ties. His people are in closest fellowship with him; they are his heritage, his treasure, as no others are his as chosen, redeemed, called, sanctified by him, and his not less by voluntary dedication, by cheerful, loving surrender.

The rest of

men are aliens and outcasts, far from God in comparison. The first-fruits, as thus set apart for him, and as the pledge of the coming harvest, had associated with them the idea. of distinction, excellence, preciousness. In like manner, true Christians are not only nearer, but higher than all other creatures. They rise above angels even, by reason of their interest in, and union with, the eternal Son, Jesus Christ. They are linked with the Godhead by bonds peculiar to themselves. This was designed in their salvation. The purpose was to raise up a holy, glorious family out of our fallen, apostate race,-a -a family ranking far above not only the lost part of mankind, but high and pure orders of being. This is both true and important. But we doubt not that here the special reference is to James himself and those immediately addressed in this Epistle. The language has respect to that early age of the Church's history,—to believers then, as the first-fruits of the great harvest afterwards to be gathered all over the world. They had a certain precedence, they were the pledge, the earnest of a large future vintage. They stood at the head of that multitude,

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past numbering, who were to be saved out of every kindred, and tongue, and people, and nation. One aim of God in begetting them by his word, though neither the only nor the chief one, was that they might occupy this place, enjoy this distinction, and give promise of the glorious reaping in future ages. He speaks of the "creatures," and this term, perhaps, goes beyond the redeemed. It points probably to that wider deliverance,-that emancipation extending to nature itself, which is associated with the manifestation of the sons of God hereafter. "The creature itself also," says Paul," shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now."1

We may learn here a lesson of gratitude. All good and perfect gifts come down from above. How many of these have we received! What blessings have descended on us ever since we had a being! Think of our providential bounties, think of our religious privileges,-think, above all, of our spiritual and saving mercies, and of what acknowledgments are due to him from whom they all issue! What is more detestable than ingratitude and what ingratitude can be compared with that of those whose hearts are stirred by no sense of obligation, no feeling of thankfulness to the Father of lights, the great bestower of every good and perfect gift? They must be a kind of moral monsters.

We may learn also a lesson of humility. We have not the slightest claim to any of these benefits. We never could properly have had any, but by sin we have forfeited every vestige of title we might have had, and become subject to God's wrath and curse for ever. If we are Christians, if we have experienced the new birth-and without that change we may be Christians in name, but we cannot be in reality-God has begotten us, and he has done it of

1 Rom. viii. 21, 22.

finite mercy.

his own will, in the exercise of his sovereign grace, his inWe have nothing to boast of, no worth, no merit, for our righteousness is no better than filthy rags, and our proper place is the dust of self-abasement. O let us not forget this, but put away that pride which is so natural to us, so deeply rooted in us, but which so ill becomes us, and is most offensive to the great God, our Saviour! And, finally, we may learn a lesson of holiness. Is God the giver only of good? Is his begetting us the greatest, best proof that evil cannot proceed from him, that he stands essentially opposed to all sin, at the utmost possible distance from everything of the kind? Then clearly, if we would act in accordance with the nature and design of our new birth, if we would show ourselves the children of this Father of lights, we must cleanse ourselves from all filthiness of the flesh and spirit, we must ever seek to be sanctified wholly in heart and life, in soul and body. Careless men and women, -ye who are worldly and wicked,-ye who can not only tamper with evil, but trade in it, I beseech you, do not deceive yourselves. The fruit reveals the nature of the tree. fess what you may, you have not been born again, and that ye must be remember it, my brethren-yes, ye must be thus born again if you would enter the kingdom of God. I entreat you not to rest short of regeneration. Blessed are the subjects of it, live at what time, or be they of what condition, they may. Theirs is the place nearest the throne, the highest in dignity, in happiness, in glory, through all eternity.

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VIII.

THE HEARING AND RECEPTION OF THE DIVINE WORD.

Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: for the wrath of man worketh not the righteousness of God. Wherefore, lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls."-JAMES i. 19-21.

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LL God's gifts and works lay on us heavy responsi

bilities, they impose solemn obligations. They are designed and fitted to exercise a certain influence, to produce a definite and decisive result. We can neither receive the one nor experience the other without being bound by new ties to the love and service of the Divine benefactor. Privilege and duty are inseparably connected, and the higher the privilege, the more binding and sacred the duty. We may forget this, many do, all indeed more or less; but assuredly the fault is not attributable to Holy Scripture, for there the principle is laid down and pressed home times without number. James has been vindicating God from the charge of tempting men to sin,— a charge which, however monstrous, has been, and still is, often made, sometimes directly, but more frequently by implication, under disguise. He shows that the real source of evil is in ourselves, in the lust of our depraved hearts, by which we are drawn away and enticed, led through a process which he calls conception into actual transgression, and thereby brought under the power of death. He goes a step