sleeps in Jesus, when he found himself approaching another scene of existence, said, in reference to the word of God, "I have now done with every other book;" and when just about to depart, he said to an attendant, "Bring me the Bible, and let me lay my hand once 'more on that blessed book." The Bible was accordingly brought, and being assisted to place his hand upon it, he laid himself down, saying, "I rest in Christ," and expired! Who can hear of such a departure, without that silent aspiration of the soul, "Let me die the death of the righteous, and let my last end be like his!" Numb. xxiii. 10.

We are now, I trust, prepared to inquire, SECONDLY, What are the principal requisites to the enjoyment of these sacred pleasures? I would specify,

1. The renovation of the mind, by the power of the Spirit of God.

In vain would you provide for any one a source of delight for which he has no taste. It may give great pleasure to you, but to him it cannot impart the slightest, unless you can effect a change in the inclinations of his mind. Now it is a fact, not less certain than awful, that such is the depraved taste of the human mind while unregenerate, that it has no susceptibility of the pleasures arising from the knowledge of Divine truth: It is not even disposed or prepared for the attainment of that knowledge. "The natural man receiveth not the things of the Spirit of God: neither can he know them, because they are spiritu

ally discerned." 1 Cor. ii. 14.

To him may

be applied, in their full extent of meaning, those words of the Lord Jesus, "Thou savourest not the things that be of God, but those that be of men." Matt. xvi. 23. A spiritual discernment, and a spiritual taste, are inseparably connected. He who has no taste for these pleasures, will not be disposed to direct his full power of thought to the class of truths divinely adapted to convey spiritual delight. Subjects such as these take no hold of his heart. He never thinks of resorting to them as sources of pleasure, nor do they ever engage his attention, except under some occasional and unwelcome sense of duty, or under the influence of early education, which will sometimes awaken disquietude of conscience, for neglecting the concerns of the world to come. Under these circumstances, is there not an absolute necessity for the regenerating influences of the Holy Spirit? Is there any power less than Omnipotence, which can create in man a new heart, and breathe into his soul a right spirit? Must he not be indebted to a Divine agency, for the acquisition of a new taste, and of predilections which give a new character to his mind? Must he not be "born' again," in order that old things may pass away, and that all things may become new? 2 Cor. v. 17. Let him experience this transformation, and now, having "tasted that the Lord is gracious," with all the eager. ness of a 66 new-born babe," he will desire the unadulterated milk of the word, that he

may grow thereby. 1 Pet. ii. 2. Now he can say, with emotions of desire and of delight unfelt before, "Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of my heart.” Jer. xv. 16. Among the requisites to the attainment of these pleasures, I would specify,

2. Diligence in the study of the word of God.

Even of those who are not strangers to the first principles of the doctrine of Christ," there are, I fear, many who can scarcely be said to study the Bible, or to "search the Scriptures." John v. 39. They, perhaps, daily read some paragraph, selected from those parts of the word of God which are most encouraging and consolatory; but they seldom think of directing to the volume of revealed truth the best energies of their intellect, for any considerable portion of their time. That which they do is certainly of high importance; and if the time which they can command be, notwithstanding their utmost diligence, very limited, I would not uncharitably charge them with neglect. But how many are there who have sufficient time at their command; who have hours as well as moments under their control; who read many books of human production, and yet devote only a very inconsiderable and a very inadequate portion of their leisure to the perusal of the word of God, or of such works as render valuable assistance in the study of the Scriptures? Now would there not, to every renewed mind, be a great

accession of pleasure, from the more diligent and energetic study of Divine truth? Would not the "man of God" receive an ample remuneration from his mental efforts were he to accustom himself to read more considerable portions of the sacred volume, in their order and connexion; and to aim at a more comprehensive and accurate acquaintance with its doctrines, and its histories, and its promises, and its predictions? Would not new lessons of instruction be learned, and new discoveries of Divine wisdom be attained, and new beauties he discerned, to reward his diligence and to stimulate his assiduity? Would he not find, to his satisfaction and gratitude, a constant diminution of difficulties, and a constant increase of delight?

Let me be permitted to press these considerations, with affectionate earnestness, on the minds of the young. What acquisitions of knowledge, my young friends, can be worthy of comparison with the knowledge of the word of God? To be well instructed in its glorious and joyous truths, is to be "wise anto salvation." 2 Tim. iii. 15. Would you not aspire to the character of a disciple of Christ, well informed on the interesting subjects connected with your present privileges, and your eternal peace? Can you expect this without habitual diligence in the study of the word of God? Would it be too much to devote to this delightful study one hour of every day? Is it possible that you could more directly consult your true enjoyment,

than by dedicating to these Divine researches such a proportion of your time and thought? In addition to the requisites already noticed, let me specify,

3. Earnest prayer for communications of Divine influence, whenever we enter on the study of the word of God.

In the pursuits of knowledge, we greatly value the aid of an enlightened instructer, especially if the subject of investigation be deep and difficult. In the study of Divine truth, we are encouraged to seek a Divine Teacher. "I," saith Jehovah, "am the Lord which teacheth thee to profit." Isa. xlviii. 17. "He will guide you into all truth," said the Lord Jesus Christ, in reference to the promised Spirit. John xvi. 13. Now there is this essential difference between the aid of an earthly and of a heavenly instructer: a human preceptor, however gifted, can only present a subject to our consideration, in that form which he deems best adapted to convey clear and impressive ideas. Gladly would he facilitate the entrance of light into our minds, by giving energy to our intellect, and exerting a direct influence on the mind itself. But this he cannot effect. This is beyond the power of every created being. This is the preroga tive of the Father of Spirits. This He can, with the utmost ease, accomplish. This He effects by the operation of his Holy Spirit. For this the psalmist prayed in these appropriate words, "Open thou mine eyes, that I may behold wondrous things out of thy law."