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a large supply of water which it uses at leisure, as it requires the refreshment. To this kind of use should we apply our memory, in regard to the water of life.

We cannot drink enough, even though we read our Bible daily, for the refreshment of the soul during the day, unless our memory be stored, like the bag of the camel of the desart. Let us take example in this respect from a brute animal. In one respect we cannot be like brute animals if we wished it. We cannot banish thought; but we must think, more or less, whether on good or evil. Thought demands employment. If we do not make it our friend, it will make itself our enemy. The faculty of thinking was not given to us to torment us, but to make us rejoice in hope and that we may so pass through things temporal as finally to lose not the things eternal.” It is true we cannot at all times employ our thoughts and memory on spiritual things. For every thing there is a season and a time for every purpose under heaven. When we are actively employed in our lawful business, then we are serving the Lord, provided we dedicate that business to Him by prayer, and endeavour to serve Him in spirit and intention. When we are oppressed by fatigue, then we are not called upon actively to exert our thoughts, but may repose on his love and protection in the spirit of supplication and thanksgiving. When we are doing some kind office of love, we are then well employing our time, for love is the fulfilling of the law. It is the work that the Lord hath chosen to deal thy bread to the hungry, and that thou bring the poor that is cast out to thy house, and when thou seest the naked that thou cover him; and our Lord has required us not only say to Him Lord Lord but to do the things which He hath commanded. But are there not my brethren cases where our thoughts are unemployed and unfatigued, where neither the business of our calling, nor the fatigues of labour, nor the duties of charity prevent us from exerting our thoughts? To what then should our thoughts revert if not to the word of life, to the hope of our calling, to the riches of the glory of our inheritance? When should we more seasonably obey the Apostle St. Paul's injunction of speaking to ourselves in psalms, and hymns, and spiritual songs, singing with grace in our hearts to the Lord, if not during those intervals of time in which every one's calling leaves him at leisure? If we wish to preserve the life of the soul we must make continual melody in our hearts to Him who is the life of the soul, even Christ. When we walk by the way,

for instance, let us but desire humbly to walk in communion with Him by devoutly repeating some psalm, hymn, or spiritual song, (according to the Apostolic injunction,) and we shall find that He will be a companion to us as much as He was to the two disciples going to Emmaus. We should learn to seize opportunities for devotional exercises, to strike while the iron is hot, to make our prayer unto the Lord in an acceptable time. This careful and diligent study of God's word is required in the Old Testament, with a promise annexed to it of temporal peace and prosperity. Therefore shall ye lay up these my words in

your

heart and in your soul", and bind them for a sign upon your hand, that they may be as frontlets between your eyes. And ye

1

There is one single Hebrew word which expresses all and more than I can say on this subject. The word is my to medi, tate, and to speak, and, as some have understood it, to pray. It is translated in the psalms that I might be occupied (in thy words,) and that I might meditate (in thy word.) See the 119th Psalm particularly, where it bears the meaning of devoutly soliloquizing. See also Genesis xxiv. 63. Psalm cii. 1. Isaiah liji. 8. and Amos iv. 13. The word supposes an exercise of the heart and voice conjointly. “ Tribuitur” says Buxtorf“ animo et ori.” But it is not about a word-no no, it is the spiritual comfort and assurance which that word means about which we should concern ourselves. The word is defined by St. Paul in the 5th chapter of his Epistle to the Ephesians. As the same Spirit inspired both the Psalmist and Apostle, their meaning in this respect is exactly the same. Be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord. No dictionary could give the meaning of the Psalmist's word so well. Would we but encourage thought instead of driving it away,—would we but suffer reason and religion to plead their cause with the soul after the manner recommended by David and St. Paul, we should attain, or more properly speaking there would be given us, such confidence towards God as would be a great incentive to holiness.

Since the above note has been printed I was glad to find this annotation in the Greek testament on Eph. v. 19; the rather that by some commentators much of the spiritual meaning of the passage has been overlooked. Λαλείν εαυτώ, ex usu Hebraici sermonis est secum cogitare et reputare, meditari, meditando se excitare, sc. ad pios sensus.

shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. And thou shalt write them upon the door-posts of thine house, and upon thy gates: that your days may be multiplied, and the days of your children, in the land which the Lord sware unto your fathers to give them, as the days of heaven ироп

the earth. Lastly, it is to be observed that the life of the soul, like that of the body, implies that the effects of its nourishment, by its food, be apparent. As the effects of ordinary food are apparent in giving both real and apparent health and strength to the body, so are the effects of this hidden manna apparent in all who are nourished by it. Its milk and honey are seen in the kindness of their dispositions, and the sweetness of their tempers; its oil in the cheerfulness of their countenances; its corn in the strength of their understandings; its wine in the gladness of their hearts. Love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance--these my brethren are the fruits of the Spirit which are manifest—these are the infallible and the visible effects of daily nourishment from every word which proceedeth out of the mouth of God.

Now to God the Father, God the Son, and God the Holy Ghost, be ascribed all honour, praise, and glory, might, majesty, dominion, and thanksgiving, for ever and ever. Amen.

SERMON XIII.

WHAT OBSTACLES KEEP US FROM THE LIGHT.

JOHN viii. 12.

I am the light of the world: he that followeth me shall not walk

in darkness, but shall have the light of life.

It is with spiritual things as with natural. There must be not only the agent that works, but some responsiveness in that which is worked

upon,

The fire will not kindle that which is damp and cold. The sun will not bring fragrance out of a barren clod of earth; neither will the Sun of Righteousness kindle any thing that is good within us unless our hearts be in some measure qualified to receive His light and heat. This He hath plainly shown in the parable of the sower. There must be an honest and good heart as the fit soil to receive His word. There must be His word itself as seed sown into it. There must be also our own watchfulness in keeping the seed, our own labour in bringing forth fruit, our own patience in preserving that fruit, and in bringing forth more and more.

If on our part we are not wanting in

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