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of success, as any indication that these persons have escaped GOD's notice, and God's anger Not so. It only shews that the reckoning-day with sinful men is not in this life. Let the righteous and the wicked both grow together until the Harvest. So speaks the great Householder. Now the Harvest' (He adds) is the end of the World.'

To conclude. We have been endeavouring to point out the teaching of the Harvest. Let us be well convinced that we are much to blame if we make no use of these events in the natural year. GOD has not left Himself without witness, even in the world of Nature. If, in the world of Grace, He shews Himself openly, here also He is revealed; in a figure perhaps, but daily; and, as one may say, all the day long. We might have missed the teaching of the Harvest; but He has made it prominent and full, so that it is our own fault if we do not profit by it; while to miss it is impossible. We all find our place in the picture. The wicked man sees his image in the wild tares, wherewith the mower filleth not his hand, nor he that bindeth sheaves his bosom :'-the righteous see their image in the sheaves of ripe corn which the good Husbandman is eager to gather into his barn. The

reapers do the work of the Angels in a figure. The Harvest itself, our LORD tells us, is the end of the World.

And besides the warning which this solemn picture conveys, it is full of deep teaching also. The Tares and the Wheat grow up together, as if the husbandman cared for both alike: but in the time of Harvest it will be seen that the one has only been endured for the sake of the other. Shall Almighty God, however, be thus enduring, and only Man shew symptoms of impatience? Let us beware how we fall into the error of those who are for gathering themselves out of the society of such as they suppose to be wicked, and forming a Church of their own. CHRIST Himself hath said it,- Let both grow together until the Harvest.' The Church where all are Saints, is the Church as it will be in Heaven ; for the Harvest is the end of the World.'

May GOD, of His mercy, give us understanding hearts not to miss these great lessons when they thus come before us! Truly, He may be said to come forth and meet us when we go to the field; pointing now to this thing, and now to that, like a loving Friend and Master, making every thing minister to our instruction. How exceeding in His condescension, thus to

join us in our lowliest occupations; thus to speak to us by the most familiar objects; thus to give a holy meaning to all the common things we see and do!-On our side, let us bring attentive spirits; let us cherish a sense of His abiding presence; let us resolve not to frustrate His gracious purposes towards us; but determine rather, that every thing in the harvest-field shall remind us, as He intended that it should,of the end of the World; of the Holy Angels ; and above all, of Him!

The Twelfth Sunday after Trinity.

PRAYER A SOURCE OF STRENGTH.

ISAIAH xl. 31.

They that wait upon the LORD shall renew their strength.

THE Epistle for the day contrasts the Law and the Gospel. The letter killeth,' it says; 'but the Spirit giveth life: that is,―The Law doth but condemn the disobedient, and so bringeth Death; but the Spirit enableth men to obey, and so giveth Life. We propose, on this occasion, to say a few words on the subject of Prayer as it is a means of obtaining those fresh supplies of God's Holy Spirit, whereby alone we are enabled to obey God. It will be perceived, at once, that what the Prophet means by 'waiting on the LORD,' is His service; and especially the service of Prayer.

Now, Prayer may be spoken of under many different aspects. For instance,

(1st) It may be spoken of as it is the confession

of Sin but we are not about to speak of Prayer under that point of view at all.

Or (2ndly) it may be spoken of, as expressing GOD's praise. Many of the Psalms are prayers of this nature. But neither shall we say a word of such prayers as those.

And (3rdly) Prayer may be spoken of as the language of thanksgiving,-the words in which we return thanks to God for past mercies. This, again, we do not propose to speak of now.

Then, (4thly,) Prayer may mean intercession— that is, the pleading in behalf of another person. But we shall not speak of that; though a truly important office of Prayer it is, and one, which is unduly overlooked.

Or, (lastly,) by Prayer may be meant the making our requests known unto GOD. The naming of certain needs, and the praying GOD to relieve them. Doubtless this, above all, is a most important aspect of Prayer. And yet, in none of these points of view are we going to bring the subject before you now. . . . . It remains to explain the light in which we propose to regard it; the precious aspect which, (as you will at once perceive,) differs from all the preceding; and which we could most earnestly wish that the solemn duty,-say rather the high