bountifully scatter his seed, and as he scatters so will he gather; and thus with virtue and wisdom,

"They are treasures which do grow by use,

And multiply by spreading."

Truth is so active in its nature, that it will not remain in a soul which seeks not its diffusion. If a tree should no longer bear leaves, it must die. If the sun should no longer send forth light, it would cease to be a sun; so in proportion as a soul should voluntarily refuse to impart divine life, it will cease to have divine life. He who would selfishly monopolize truth, retains what he has, as those who hold snow, the closer it is grasped, the sooner it melts. Truth is not a stagnant pool, but a fountain. If the water remain still, it is soon covered with slime, but if it spring forth, and wind down the hills, and through the green meadows, then a new supply gushes up, and the breaking bubbles, sparkling like crystal, show that in its very action there is life. Thus, in striving to do, we obtain. When the holy spirit came down upon the apostles, it came in tongues of flame, as if, in that mute way, it would signify that all sincere disciples must have tongues warm with truth, and be ever ready, as with lips touched by a coal from the altar, to declare the counsels of God. As we do this, we shall receive new strength and higher perceptions. As we perform the will, we shall know of the doctrine. As we strive to reproduce in the hearts of others our most exalted sentiments of truth and duty, we shall have closer fellowship with the Father, and thus in every sincere

attempt to elevate a fellow-being we shall ennoble ourselves.

It is related of the celebrated John Howe, chaplain to Oliver Cromwell, that being often applied to for protection by men of all parties in those eventful times, he never refused assistance to any worthy person, whatever his religious views, until one day Cromwell said to him, "Mr. Howe you have asked favors for every body except yourself, pray when does your turn come?" "My turn, my Lord Protector," said Howe, "is always come when I can serve another.'

And thus it is with all, by the immutable decrees of God, in loving to do good, we acquire a love for goodness itself, and in loving goodness we prepare ourselves to receive it more fully into our souls. Goodness is infinite, we receive of its unbounded fulness, in proportion as we are faithful to what we have received already, and thus are well-doing and well-being indissolubly connected together; and a love of God is increased by a right love of our neighbor, and a right love of our neighbor is increased by striving to do something for his spiritual advantage. Thus are we brought to feel that sublime saying of Jesus, "Give and it shall be given unto you; good measure pressed down, shaken together, and running over, shall be poured into your bosom." And thus we see that diffusing truth, is one of the golden keys that will open the kingdom of heaven, and action. for the good of others, not only a manifestation of inward life already kindled, but a means, and a very essential and powerful means of increasing that life.

Thus have we looked upon the diffusive spirit of Christianity as one of its most marked characteristics, one of its absolute requirements. The proud Roman confined his sympathy to his own city, and looked upon surrounding provinces only as they served to add to the splendor of the capital. The Christian feels that from his home, and his city, holy influences should be sent as from centre to circumference; mankind being one brotherhood, and God the Father of all. Every fellow-being is a fellow-pilgrim, upon whom he looks with yearning sympathy, open hand, and warm heart, ever ready to counsel and encourage. Thus, while philosophy taught "the love of wisdom," it was for Christianity to unfold, far more gloriously, "the wisdom of love," a spiritual, active, world-embracing affection, which in the vast whole, overlooks not the good of each, and extending through individuals, encircles mankind.

Thus is the diffusive spirit an essential spirit in Christianity, and thus is it necessary to the life of the church. A church without it must languish. The mark of disease is upon it;-and it must soon rest in sepulchral coldness, unless it arouse its energies and put forth its powers. The church which bears no outward fruit, cumbereth the ground. The church which carries its talent in a napkin, is an unprofitable servant. If it would retain the respect of the faithful, and the blessing of heaven, whatever truth it has, it must diffuse. This is the great pledge of life, and the great means of retaining life, both with the church and the individual.

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If the views here presented are true, then the most

important work with the minister, is, out of the fulness of his own heart, to invigorate and inspire all who are around him. In his private devotions, in his pastoral walks, in his public ministrations, this purpose should add fire to his zeal, and constancy to his efforts. He should not idly luxuriate in philosophic dreams or splendid abstractions. He should not rest satisfied with historic detail or prudential maxims, but rise into holy action; and with unquenchable ardor, and serene hope, work, as if to move heaven and earth by his endeavor.

If these views are true, then every layınan should say, "What have I yet done? What am I now doing? In what manner, and to what degree, am I diffusing the spirit of the gospel?" If these views are true, then every layman should qualify himself to impart truth, and to impart it wisely. There should be no deficiency of earnest and able teachers. Instructing should be considered a privilege, and all the duties connected with it, in the highest degree honorable. Worthy of self-sacrifice, and tending to give greater elevation to the teacher, as well as the taught.

If these views are true, then those already engaged as teachers should strive to cherish within themselves, with ever increasing zeal, the spiritual life. Without this their labor is in vain, with it they can do all things. They must not rest satisfied with the letter of the Scripture, but seek for the spirit, remembering that the letter killeth while the spirit maketh alive. They must, therefore, have direct intercourse with the Father, and,

through meditation and prayer, receive from him revelations of truth, and effusions of goodness; in this way alone can they feed others with the bread that comes down from heaven. Thus the greatest requisite for the prosperity of a Sunday School, is spiritual life. The school will flourish in exact proportion as the teachers partake of this spirit. If they would increase their influence, let them increase their piety. If they would impart life, let them gain life.

To bring this about should be the leading object of the teachers' meetings. In these meetings the main desire should be to awaken a stronger love for selfimprovement, for Christian excellence, for communion with God. If a teacher comes to a child without inward spiritual life, and hopes to bring out from its mind virtue and truth, may we not say with the woman of Samaria, "You have nothing wherewith to draw, and the well is deep." The first duty of the teacher is to go down into the depths of his own soul. He who would gain right access to the spiritual nature of a child, will find the nearest way is through his own spiritual nature. He must speak of what he knows and what he feels, and the teachers' meetings should therefore quicken the teachers themselves, and thus should exist there the diffusive spirit, and holy emotions, like electric fire, flow freely from heart to heart. If we call the teachers the unordained clergy, may we not consider the teachers' meetings as private divinity schools, over which the settled minister is to preside? And, as he has had signal advantages, he will here be able to impart of his