flowing, always fresh. For the streams poured forth from a fountain are very distinguishable from the stagnant contents of a pool: the latter are dead; the former, living water. And what is this water of life which springs from himself, but the blessings of the Gospel, the influences of his Holy Spirit, or, as the Scripture calls it, "the grace of our Lord Jesus Christ? Between this and living water there is an obvious and striking analogy. Each is of unspeakable importance: the one is as essential in the moral, as the other in the material world. Yea, the one is more necessary to the soul than the other is to the body. There have been instances in which physical life has been maintained for a long time (as in the case of Moses and Elias) without drinking, as well as without eating; but for the spiritual life to exist for a moment without the grace that is in Christ Jesus, is a miracle which never has been, and never will be accomplished. Does water soften? His grace makes the heart soft; and turns the very stone to flesh. Does water purify? "I will sprinkle," says he, "clean water upon you and ye shall be clean: from all your filthiness and from all your idols will I cleanse you." Does water fertilize? The man whose hope the Lord is, is likened to a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit. In what a condition would the earth be if the springs were exhausted, and the rivers dried up, or if rain was withholden for a few months only! Nothing can equal the barrenness of a soul devoid of Divine grace-But this water of life quickens what was dead before, and produces all the fruits of righteousness. The comparison could be pursued-But the parti cular allusion in our text remains. How welcome is cold water to a thirsty soul! How comfortable to the Jews, who had been three days without water to drink, were the gushings from the rock! Moses therefore says, "He brought them honey out of the rock, and oil out of the flinty rock"-He speaks in reference to their feelings-It was not oil or honey; but it was as sweet as the one, and as rich as the other, to persons dying with thirst. "I opened my mouth and panted," says David, "for I longed for thy salvation." "As the hart panteth for the water brooks, so panteth my soul after thee, O God." Such desires as these grace is necessary to satisfy; and grace can satisfy them. "He that believeth on me shall never thirst." He will never thirst in vain for the blessings he desires; while his thirst after other things, for which he raged before, is quenched, and he learns, in whatsoever state he is, therewith to be content. Even the image is encouraging. By employing water to hold forth the blessings of salvation, our Lord intimates that they are plenteous, and open to approach without money and without price. Surely a nobleman would not forbid a poor traveller, in his weary journey, to kneel down and drink of the ample river that meandered through his estate. But Jesus says, I will "give" of the fountain of the water of life-yea, he goes further, and says, I will give "freely." Surely this is enough-Yet it is not too much for the purpose. He knows the disposition there is in man, who, ever since the Fall, is as proud as he is poor; and always thinks of deserving; and would rather buy than beg. He also knows what strong consolation is necessary to relieve the conscience of an awakened sinner, pressed down by a sense of depravity and guilt. He feels that he has nothing to pay or to promise-And he is assured that he needs nothing. "As your penury is such that you have no price to offer, my greatness, my goodness is such, that I disdain to require any. You are as welcome as you are unworthy. My blessings are too valuable to be purchased-I give them freely." Hence too we may observe the only requisite in the receiver. It is not the performance of any hard condition, nor the possession of any meritorious qualification-It is only want and desire; to him that "is athirst" I will give of the fountain of the water of life freely. This is indeed specified; but not in a way of desert or recommendation. It is not mentioned as the cause of the relief, but the character of the relieved. And it is wisely specified. Such persons as these are the very persons who are likely to exclude themselves, fearing, as they feel their unworthiness, the blessing cannot be designed for them. He therefore mentions them, so to speak, even by name; and, in addressing them, seizes the very thing from which they despond, to minister to their hope. To which we may add, that without this thirst the promise would be no promise; the blessing, no blessing-For such only can value it. The full soul loatheth the honeycomb; but to the hungry soul every bitter thing is sweet. What is a physician to them that are whole? or a refuge to them that are safe? Water is everything to the thirsty; but to others the stream runs by uninvitingly and in vain. And how many are there who have no sense of their wants, and no desire after the Saviour! But the cry of others is, Remember me, O Lord, with the favour thou bearest unto thy people, and visit me with thy salvation. No voice but his can relieve your fears. No joy but his can satisfy your souls. You long for him as the sanctifier as well as the Redeemer; and you wait for him more than they that watch for the morning. This is a proof of something good, and a pledge of something better. Refuse not to be comforted. Go immediately and drink. And drink largely. There is enough and to spare. And while you partake, invite others, and bring them to drink of the river of his pleasures. And look forward to the hour when you shall ascend to the spring-head itself. There you shall hunger no more, neither thirst any more; neither shall the sun light on you, or any heat-For the Lamb that is in the midst of the throne shall feed you, and shall lead you unto fountains of waters-And God shall wipe away all tears from your eyes. AUGUST 2.-EVENING. "And the Lord said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven." EXOD. xvii. 14. THIS is the first time any mention is made in the Sacred History of writing. It was not known in the earlier ages. It does not appear that the Patriarchs were acquainted with it. And simple and familiar as the art now seems, it is difficult, if not impossible, to account for it without a divine origin. Wakefield, a fine scholar, though an erroneous divine and a radical politician, and far from any leaning to enthusiasm, yet after much reflection has contended that it must have been derived at first from a divine communication. However this may be, it was a most wonderful invention. What pleasures and advantages have been derived from it! How has the lover blessed the use of letters! How thankful has friendship been for news from a far country, which has been like cold water to a thirsty soul! By alphabetical characters improvements have been preserved from age to age, and additions been constantly making to the general stock of knowledge. But how much do we owe to it as Christians! What is the "Scripture" but the writing? All that relieves our spiritual wants and supports our eternal hope has reached us, and continues to delight us, by means of what holy men wrote as they were moved by the Holy Ghost "Our nation reads his written word, That book of life, that sure record: It is probable that from this time Moses began to keep a journal of striking and useful occurrences. Great men have frequently done the same for intellectual, and good men men for religious purposes. Diaries were formerly much more common among pious people than they now are. This is to be lamented; for though their frequent publication was unnecessary, and their minuteness often rendered them exceptionable, they served to promote self-attention and acquaintance; and recorded events and circumstances with the impressions they produced at |