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Some have considered the words as referring to Christ-the Rock whose streams followed the camp in the wilderness. Others have confined the term to the Sacred Scriptures. On this point, however, there needs no dispute; for it is clear that, whatever be the character or manner of the apparatus employed about the well, Christ is the water. It may be best to take an enlarged definition, which will comprehend all that the terms, by possibility, can import or imply in regard both to Christ and his work, and to the offices of the Holy Spirit. We set forth, therefore, the import of the terms to be-grace and the means of grace, as existing under the New Testament Dispensation.

To bring out this matter, it is proper to look at three points :

THE THING TO BE DONE.-Water to be drawn from the wells of salvation.

THE PARTIES ΤΟ BE EMPLOYED."Ye," the Church of the living God.

THE FEELINGS WITH WHICH IT IS TO BE GONE ABOUT." With joy."

I. THE THING ΤΟ BE DONE.-The waters are life-giving, pure, and plentiful, but the well is deep, and they must be drawn up. They do not rise to the surface, and boil over. They are treasured up in caverns beneath. It is not enough to know that they are in the well; they must be drank, and to be drank they must be drawn. Here is fulness. Christ in his person and offices, the Holy Spirit in his person and work, promises to strengthen and to comfort, precepts to regulate and restrain. Nothing is essential to fallen nature which is not furnished by the love of God. These constitute the wells of salvation. (Amos viii. 11-13; Is. xlix. 10; John iv. 13-15; vii. 37.) Such wells are edifices set apart for the use of the people of God, where they meet in his name, hear and meditate his word, celebrate his praises, offer up their prayers, and observe his ordinances. These are wells of salvation.

The terms of the text imply much personal effort and care. There is a journey to the well; there is the manufacture or purchase of the rope, as well as of the pitcher; then the latter must be carefully fixed and adjusted to the former. When all is ready, the pitcher must be dropped into the fountain, and it must be so dropped as to sink and fill itself with the water. An unskilful hand would find difficulty in rightly managing this part of the operation. Some experience, as well as instruction, is indispensable to successful management. Then, when the

pitcher is full, it must be drawn up hand over hand; and this is a work of considerable labour, especially where the vessel is large, the cord ample, and the well deep.

Now all this holds true to the very letter in regard to the Wells of Salvation. That we may alway fill our vessels here, by faith, and draw them up, and bear them away, it is necessary that we mind what we are about, and put forth all the spiritual strength we possess. Such is the nature of the action. Let us next look at

II. THE PARTIES TO BE EMPLOYED."Ye." Who is meant by "ye?" Jews or Gentiles? Neither as such; but believers-the Church of God. To her the

words are spoken. None else can do what she is here represented as performing. The dead have no hunger! the dead have no thirst! "The living, the living, they shall praise thee as I do this day!" Mark the following points:

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1st. Grace is obtained through instituted means. One great law pervades the whole economy of this world. quisitions of all kinds are connected with personal effort. Science-art-everything proves the truth of this allegation.

2nd. In the right use of the means we shall infallibly find the grace. The kingdom of nature is equally open to all mankind. The appointed means of acquiring the knowledge of its laws is experiment, and to all who thus interrogate her she gives prompt, kind, and full replies:

Ye have not because ye ask not, or because ye ask amiss." Prayerful, persevering, personal effort. Let this be

your motto! You must not fall into that fatal snare which has caught such multitudes, that nothing is to be done that to use means were to neutralize grace. us now consider

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III. THE FEELINGS WITH WHICH IT IS ΤΟ BE GONE ABOUT.- "WITH JOY.". Joy is not only the most delightful, but it is the strongest of all our emotions. It is the great element of the believer's strength, both for doing and for suffering. Fine examples are found in Neh. viii. 9-12. Joy in the means of grace is a chief prompter to their diligent use. joy of peace-of hope-of simplicity-of devotedness! Lord, fill the reader with that joy!

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1st. Strong desires are necessary to intense satisfaction. Let us hear the Psalmist:" As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth

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The state of heart which these psalms describe is a very extraordinary one. Where the desire is so strong, the joy arising from the gratification of it is of corresponding power. Hearing-prayer -praise-communion, these are the exercises of joy.

2nd. God in Christ is sufficient to satisfy every want of the longing soul.Hear the Prophet: "Offer the sacrifices of righteousness, and put your trust in the Lord." "There be many who say, Who will show us any good?" Ps. lxiii. 5. Good is to be found in God only!

GLORYING IN INFIRMITIES.

How vastly different and inferior is the state of mind which philosophy recommends and forms, compared with the spirit and temper which Christianity inspires! The former teaches man that it is wise and expedient to submit to his lot, however painful, because it is unalterable; it reminds him that a murmuring and fretful disposition can only render him more unhappy, and that his situation, however trying, is, perhaps, more tolerable than that of many of his fellowcreatures. Philosophy is thus fitted to beget and nourish patience-to breathe resignation to the great Disposer of all things. Higher than this it cannot rise. This is the summit of its achievements; and this is, comparatively, of little value. The submission which its disciples manifest is more allied to a sullen insensibility than to a virtuous and cheerful patience.

But the latter system,--Christianity, accomplishes for man all that has been described, and much more. In addition to the considerations which human wis

dom suggests, it sets before him nobler motives to regulate his spirit and behaviour under suffering. It shows him that it is not only for his own benefit to endure affliction, but likewise for the honour of the Divine Being; and it enables him to bear it, not merely with patience, but with joy. True religion begets in its disciples such a love for their Divine Master, and such a spirit of self-sacrifice, that they count it their happiness and privilege to suffer in his

cause.

They no longer live to them

selves, but to him who died for them, and rose again. Hence they are anxious, in any and every way, to promote his glory.

In the first rank of such self-denying believers stands the Apostle Paul, than whom, probably, no man has ever breathed more of the benevolent disposition of the Redeemer. In the prosecution of his ministerial labours he had to endure the deepest reproach and sorrow. He was, "in stripes above measure, in prisons more frequent, and in deaths oft." And in addition to these trials, God was pleased to lay upon him some personal or bodily affliction, to prevent him being unduly exalted by his distinguished privileges. For the removal of this burden he besought the Lord thrice. But it did not seem proper to Him to answer this prayer, at least in the way that Paul expected. Instead of taking away his "thorn in the flesh," God said to him, "My grace is sufficient for thee; for my strength is made perfect in weakness. This assurance was most satisfactory to the Apostle; and as a proof of his cordial acquiescence in the Divine will, he exclaimed, "Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me." A noble resolution, supremely worthy of our most devout study and immediate adoption!" Most gladly GLORY IN MY INFIRMITIES."

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We frequently hear and read of men glorying in their strength,-their beauty, -their wealth,-their learning,-or their accomplishments,-but when do we meet with any in the world who naturally speaks of exulting in his defects, his weaknesses, or his sufferings? This is a strange idea,—an anomaly in human nature!

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Ordinarily, man delights in real or imaginary excellence, something which exalts him above part of his fellowcreatures, and causes them to envy and praise him.

If a person, then, declares that he glories in his infirmities,-what even he himself regards as such, it is evident that he is a peculiar man, inasmuch as he is different from the human race in general. He is a new man, because his disposition and conduct are the reverse of what they formerly were.

It may also be added, that he is a truly independent and dignified man. He is one of the greatest victors the world has ever seen. He has conquered himself; he has subdued, by Almighty aid, a de

praved self-love, which is seldom overcome, and which has destroyed thousands. Such a man was Paul,-rendered such by Divine grace.

Like mankind in general, he once boasted of his supposed excellencies and advantages, of his eminent talents and learning, his social and religious position. But he had undergone a great spiritual change. His natural and corrupt disposition had been crucified; and he could now exult in that, on account of which many others despised him. And, however much he might be disparaged by his enemies, he was really a greater man than he would have been, if possessed of all natural excellencies, and had commanded the homage of a world. Paul displayed the highest moral grandeur when he exclaimed, "Most gladly, therefore, will I GLORY in my infirmities."

Some who are the subjects of personal defects and afflictions, groan and murmur under them, as well as use all possible methods for their removal. Others, who feel the impropriety and inutility of this, submit to their trials with a degree of calmness and resignation, hoping that they will ere long cease; while, if they might, they would joyfully be delivered from them at once. But the Apostle declares that he would glory in his sufferings; he would rejoice on their account, esteeming it an honour to endure them. Nor was this a mere hasty assertion,-a vain-glorious boast. It was a deliberate and well-weighed decision. It was based on considerations the most important and powerful, which would certainly lead him, by the aid of Divine grace, to carry out his resolution. What, then, was the grand principle on which he formed this admirable determination? -"that the power of Christ may rest upon me."

Paul obviously did not glory in his infirmities as infirmities merely, or considered in themselves. Had this been the case, he would not have prayed for their removal; it was from the relation they sustained to something else,-from their intimate and inseparable connection with something better, that he considered his afflictions a ground of exultation.

Nor was it chiefly from a consideration of their utility to himself,-the bearing they would have on his eternal happiness,--that he rejoiced in his trials. This, indeed, was one reason why he and his brethren were patient and cheerful under their sufferings. Hence, in his epistle to the Romans, he says, "We glory in

tribulations also, knowing that tribulation worketh patience," &c. And in addressing the Corinthians, he adds, "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." Such truths as these are. eminently adapted to make Christians glad, even under the heaviest sorrows of the present life. But the Apostle was looking at the way in which a becoming endurance of his infirmities would promote the interests of the Redeemer, -at the occasion they would afford for the display of his omnipotence and grace, as well as of the excellence of the Gospel; and at the degree in which they would thus extend his kingdom on earth, when he exclaimed, "Most gladly," &c. The natural tendency of this great and good man's trials, as in every instance, was to depress and humble,-to excite a fretful and impatient temper. But this effect was counteracted. He felt that "the Saviour's grace was sufficient for him; that his strength was made perfect in weakness." He was abundantly sustained and consoled under his accumulated troubles; enabled to welcome sorrow instead of shrinking from it; and amply fitted to perform his duties with vigour and efficiency. In this way "the power of Christ rested upon him." Christ was eminently glorified in him and by him. His perfections were exhibited; the faithfulness of his promises was illustrated; and the adaptation and glory of his Gospel were made manifest. These were results which the great Apostle delighted to contemplate. No object was so dear to him as the honour of his divine Master. He knew no consummation so devoutly to be wished and sought as the universal display and recognition of the Redeemer's glory. To secure this end he laboured most arduously, made the greatest sacrifices, and endured the most acute sufferings. Yet, had it been possible, he would have done, surrendered, and suffered a thousand fold more. Whence arose such sublime moral heroism, such unparalleled self-denial? The love of Christ constrained him! He thus judged, "That if one died for all, then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but to him who died for them, and rose again." Admirable man! most faithful and honoured servant of the Lord Jesus, could we but more fully breathe thy divine spirit!

Probably some Christians contemplate

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the magnanimity of the Apostle with despondency, fearing they can attain such holy elevation of sentiment and purpose.

They sometimes feel it difficult to bear their trials with patience, to say nothing of rejoicing under them. Yet they have no need to despair. They have the same Saviour, the same grace, the same promises, as the Apostle had. Let them, then, strive to pray, to meditate, and to regulate their spirits as he did, and they shall ultimately be triumphant. They shall be enabled to say, "Most gladly," &c.

The ungodly knows nothing experimentally of the spirit which these words breathe. He lives to himself; he has no concern for the Saviour's glory. When he meets with difficulties and trials, he is peevish and fretful, and is ready to think that God deals harshly with him. To such a man the language of the Apostle appears mere rhetoric, extravagance, and enthusiasm.

Reader! is this the view which you take of the declaration of the great Apostle of the Gentiles? Or, can you, in any measure, sympathise with him in his zeal for the honour of Christ? Are you living to his glory, and have you such a regard for it as makes you willing to do and suffer what he pleases? If so, be thankful that Divine grace has made you to differ from your former self, and from many of your fellow-creatures. If not, O do not rest until you have consecrated yourself to Christ by faith,until you can cordially unite with the universal host of believers in the affirmation, "For none of us liveth to himself, and no man dieth to himself; for whether we live, we live to the Lord, and whether we die, we die to the Lord; so that, living or dying, we are the Lord's."

J. G.

"THE NIGHT COMETH." "The night cometh, when no man can work."JOHN ix. 4.

I. "The night cometh." Thus far it is future. Hitherto the sun is in our heavens; the day is ours,-the day of our life and of our privileges. Everything betokens this to be the time for work, the greatest work,-to do the will of God. The crimson flood which courses through our veins says, “It is day." The throbbing heart and beating pulse say, "It is day." The hand which moves obedient to the will, the thoughts which rise and are expressed, the joys

and sorrows which are felt,- all say, "It is day." The possibility of hope, times of gracious privilege, kind teachings given, merciful calls renewed to us day by day, join in assuring us that this is the period of repentance, of faith, and of labour, in the service of our God and Saviour.

From as many points come voices telling us to "work,"-" work while it is day." The convictions of death and judgment,-of the existence of heaven and of hell,-of the necessity of personal religion,-of the uncertainty of even the morrow, direct the mind to the inspired exhortation,-"work." The difficulties which rise up, crowd upon crowd before us, together with the dangers which beset us, say emphatically, "work.” The many lusts to conquer, the many habits to be corrected, the knowledge spread out before us, which we have yet to gather, agree in warning us against idleness, and in demanding earnest "work." And not only as we are personally concerned, but also in relation to others, are we called on to be up and doing. The ignorance of some,-the wayward sinfulness of others,-the neglect of religion on the part of many,-souls rushing on, each as if eager first to be smitten with the bolt of Divine wrath,-these facts unite to impress upon our mind the circumstance that there is much yet to be done in the "field" of labour.

Then it should be considered, that not only is there a period appointed for labour, but also that the allotted time for the performance of that labour is very limited. 'Tis but a day," and then cometh the " night," when no man can work.

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"The night cometh." Then the day is already partially spent. Has your work kept pace with the passing hours? Have you every hour been looking on to "the night," and has the prospect quickened your activity? Are you so advanced with your labour, that when the first token of approaching night appears, you may be able calmly to set all in order before the deep gloom envelopes you? Has every duty received its just share of attention? Have you, as the first great concern of life, sought satisfactorily to yourself, in your meditative moments, and in the light of God's word, forgiveness of sin, and life everlasting through faith in our Lord Jesus Christ? Have you faithfully devoted your energies to the furtherance of God's cause, through seeking the salvation of your "neigh

bour?" Have you so spent your time that you can reasonably hope, at the approaching close of day, all will, in review, appear pleasingly complete? Happy being! if you are of the faithful ones whom, when your Lord cometh, he shall find doing." Thrice happy pilgrim! if every fleeting moment has been so employed, that no bitter pang shall arise within the breast from the fact of an illspent day.

"The night cometh." It will offer you rest from your toil. Hard has been your labour, constant has been your care,perpetual have been the attacks of your foes, but now draws on the hour of repose. Soul! wearied though willingly employed, a little more effort,-a few more endeavours to serve thy Lord,-a short time of labour yet, then shalt thou rest,-rest peacefully, sweetly, refreshingly. "I heard a voice saying unto me, Write, Blessed are the dead that die in the Lord, for they cease from their labour." The hour of " night" draweth on, when the Great Shepherd shall eternally cast over thee his guardian wing. Soul! battle on; shrink not, though numerous hosts of mighty foes encompass thee about, and aim at thee their weapons of death. No harm shall befall thee; the shield of Israel's God shall come between thee and any shaft which may threaten thy life. Strive, for the night cometh, when the darkness which shall cover thee from thy foes shall prove the last earthly evidence of the nearness of heavenly joys.

"The night cometh,"-cometh to give notice of, and to usher in, a glorious and eternal day. Hail, then, "the night." Hail darkness; yea, death's darkness,harbinger of celestial brightness,-of glory unfading. Let us draw near.

Al

ready the shades of evening are falling -the gray twilight is deepening into sable night-the thick darkness is gathering apace. 'Tis night,-'tis passing,'tis day, and what a day!

II. "The night cometh," to find the careless and idle still unprepared. Life, perhaps a long life, has been spent in sloth, or, at best, misspent in busy trifling. The matters of life and death, such as should have occupied the attention of a being intelligent and immortal, have been suffered to lie unheeded, while those born of earth, and of but little worth, have been eagerly sought. How man has chased bubble after bubble, attracted by the varied colours of the sunbeam as it danced upon its breast,

forgetting while in pursuit of the present airy emblem of nothingness, how every former bubble, if not ere he reached it, yet when in his grasp, burst and vanished. The man has been at play all through life, never has given himself seriously to work the work of God; and now, when the day is about to close,- when deep sleep is about to fall on him,when every preparation should have been finished, now the idler begins to strain his eyes to discover how he is situated, by what surrounded, and what is before him. When the light is being withdrawn, he begins to ask what are the many duties which demand his attention. After the freshness and vigour of morning and of mid-day have been wasted in folly and in sin, he sets about doing a work which called for his earliest and noblest powers. The concerns of a whole day are thought to be accomplishable in an hour, often in a fragment of it. Eternity is made to depend for its character in the history of this man, as far as he can determine it, upon the hurried and unnatural preparations of a moment, and that moment amongst the last and most troubled of his life.

"The night cometh," dark and stormy. No ray to cheer,-no star to lend its light; nought to show the path-way to life, no day to succeed the darkness, but deeper and more terrible "night." Nothing to dispel the sadness from the heart, or in any way to vary the condition of misery, unless it be the variety occasioned by the increase of misery.

The recollection now and again of past privileges serves as the angry flash to increase the intensity of the darkness in which the guilty soul finds itself; while the conflict of thoughts and feelings, like the warring elements of nature, help to overawe and prostrate the unpardoned spirit.

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"The night" is come,-the opportunity of "work is over, and that for ever!

L. T. L.

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