we are hasty to take up and slow to part with foolish opinions as to knowledge and learning only for want of considering that we incur the risk of condemnation, not for neglecting to acquire this or that degree of proficiency in history or science, but for neglecting to weigh the import of God's message to the soul. We accustom ourselves to look upon learning not with reverence as a thing subservient to religion, but with idolatry, as an abstract notion and an ultimate end.

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We misuse our memory in burthening it with histories, cold theories, and discussions about religion. We may grow old in poring over books to learn whether Christ be our Saviour or not, and lose our life before we clearly understand that He is the Lord of life, the quickening Spirit who must impart life to the soul, and stamp His image upon it. The study of evidences may be necessary an initiatory point of view, and that we may give a reason for the hope that is in us. Analogy shows much. History (including the fulfilment of prophecy) shows more; but experience shows most of all. He who is aware of the Spirit of Christ influencing his soul, (though he see but through a glass darkly) he who having the witness in himself has best of all evidences, internal ones, will no more hunt after other evidences, than he who feels the sun will listen to a dissertation as to whether there be such a thing as a sun or no. The best use of memory is, not to assist the delusions of imagination; nor to accumulate knowledge which

to every rational purpose is utterly useless; nor to dispute whether Scripture be Scripture, or whether Christ be Christ; but to labour to impress His laws on our hearts, to write them in our hearts and in our minds, to put them in our inward parts, and write them in our hearts.

The cause why Scripture has so little influence upon us, is in general want of humble and devout attention to the subject. The cause of infidelity, of lurking, unacknowledged, unsuspected infidelity, is, in general, want of humble and devout attention to the subject, Scripture truths being always the more apparent the more they are investigated, unless God judicially, or rather our own evil tempers prevent our eyes from seeing. Whatever therefore sustains our attention on the subject, whatever helps us to exercise our understanding on the Scriptures, will not fail (Divine grace concurring) to give us both light and comfort.

Now the use of memory in sustaining our attention on the subject, in helping us to exercise our understanding on the Scriptures,-in other words, the use of memory in learning by heart Scripture or matter deduced from Scripture, diligently and devoutly, is one of those things which are hid from the wise and prudent and revealed unto babes. The universality with which this function of the mind is bestowed shows the excellence of the human mind, and its capability in particular of receiving the ingrafted, saving word of life. Many an aged

and infirm woman, many a poor labouring man may receive divine solace from it. The king on his throne may receive divine solace from it. Ministers of the word of life (if not those who do, yet certainly those who do not give themselves to their ministry with all their might and strength,) may receive both solace and advantage from it whether as ministers or as men;-it is not a passive thing; -it is not an insulated, unconnected thing;—it is undiscerning and unjust to view it abstractedly ;it is a general means of improvement;-it has connection with other things ;-it opens wider views; -it shows much of the sublimity of sanctification, and makes the operations of grace more discernible; it is, to use the words of an Article of the Church, "full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members, and drawing up their mind to high and heavenly things, as well because it does greatly establish and confirm their faith of eternal salvation to be enjoyed through Christ, as because it does fervently kindle their love towards God;"-it is a means, (the spirit of supplication and preventing and concurring grace always understood,) of passing on from strength to strength, and from grace to grace; paving the way for many gifts and graces, such as command of thought, and command of language, the habit of attention, boldness in preaching, vivacity in prayer, humble walking

with God, and zeal for His service; arresting our attention to feel the importance of Scripture, to write what we feel, to preach what we write, to remember what we preach, and to profit by what we remember; it may help to make us vessels to receive and communicate Divine and saving grace; -it perfectly accords with St. Paul's exhortation to desire and covet earnestly the best gifts with a view to the edification of the Church. It is a link which connects the word of God with the human heart. It is as an instrument of husbandry which by constant working makes the mind a fit recipient of heavenly seed. It is a means by which to meditate hour after hour on the word of God with sustained attention, with profit and delight, supposing only the materials prepared on which it is to operate; a means to obtain "increase of grace, to receive meekly that word with pure affection, and to bring forth the fruits of the Spirit;" a channel in which to throw much of the idle vigour of the mind; an avenue by which to receive much of that light which Christ hath promised to those who follow Him, seeing that He worketh by natural means, drawing us by the cords of a man,” requiring the concurrence of our own natural, exerted powers.

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Shall we improve in every thing but religion Shall thought be the only power which is not directed to a profitable object? The steam from boiling water is turned to good account. The vapour from the coal is made to give a brilliant

light; and shall thought be the only element which is to be suffered idly to evaporate? Where it would be stagnant and corrupt for want of a reviving impulse, or wasting itself at large for want of a dirigent force to prepare its channel, memory might cleanse and sanctify the current, turning an unprofitable lake into a fertilizing stream. Let any one observe the course which his thoughts take when left entirely to themselves; how they are pestered by some rhyme, haunted by some images and conceits in which the will has no part; how he is prone (unless he use some effort,) to walk in the vanity of his mind, having his understanding darkened, being alienated from the life of God because of the blindness of his heart; how he requires to be renewed in the spirit of his mind, how he requires a shepherd over his thoughts lest they should stray, a porter at the door of his heart to keep it with all diligence lest evil should enter, how he requires the shield of faith and the sword of the Spirit, something wherewith to defend himself, and something wherewith to act, and he will see the use of memory. What a remedy is here for our great enemy Pride! When we write any little thing how are we not pestered with the end of some sentence ringing in our ears to flatter us into a temper of self-complacency, a temper of glorying in our own works, of glorying in our own merits, a temper which is utterly repugnant to that of trusting in the merits of Christ! When we do any little thing, how ready is self-love with a

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