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mountains and rushing streams—all these may still be to us, as to the Jewish Psalmist, a source not merely of most innocent pleasure, but of religious thankfulness to their Almighty Giver. In the words I have just read, the Psalmist tells of the voice which speaks in these dumb glories of Creation. That voice is surely one which speaks to us with double force now. Now, if ever, we are bound to lift up our hearts in gratitude to the Giver of all good things. For five weeks we have been enjoying His natural gifts of beautiful scenes and glorious weather, and, above all, that inestimable gift of health, of which we think so little till we lose it. One only of our large number has been struck with serious illness, and he has been mercifully restored to us. Let us all join, as we now approach the end of our journey, in a humble and hearty thanksgiving to Him who has thus given us all things freely to enjoy. Those who lived in old time expressed, as we see, their gratitude and reverence for the gifts of nature by this magnificent Temple. Let us express our gratitude and reverence in the offering of pure hearts and good lives to Him who has thus graciously guided us so nearly to the close of our pilgrimage.

II. And this brings me to the second truth which the contemplation of the natural world-of the sun in his strength of the stars as they move in the heavens suggested to the Psalmist. He could not look at them without thinking of that characteristic of the works of Creation, which modern science has more and more strongly brought out; the order, the regularity, the law of their operations. And this Law immediately

recalled his mind to the highest example of all lawthe unchangeable moral Law of God. A great modern philosopher has put the two subjects together in the same connection, probably without thinking that he had been anticipated by the Psalmist of old. There ' are two things of which it may be said that, the more 'we think of them, the more they fill the soul with 'awe and wonder-the starry heavens above, and the 'moral law within.' This paramount elevation of the Moral law is what the Psalmist, according to one of the chief peculiarities of the Divine Inspiration of the Bible, urges through the remainder of the Psalm. He tells us how the Law of God (the revealed law of goodness, the natural law of conscience) is not only what we are bound to follow as our duty, but is the surest source both of our wisdom and our happiness. Not only does he speak of the law as 'perfect, con'verting the soul,' 'pure,' 'clean,' 'true and righteous' -such, perhaps, we all acknowledge it to be-but it is more than this, 'it giveth wisdom unto the simple, it 'enlightens the eyes.' Most true. Many and many a time in life do we see a good and honest conscience supplying a man, young or old, with that common sense, with that discernment, with that calm and impartial judgement, which is often not to be got even from the greatest abilities, or learning, or genius. The fear of the Lord- much more the love of God-'is the beginning' of many other good things; but it certainly is 'the beginning ' of wisdom.' Give us a character on which we can thoroughly depend, which we are sure will not fail us in time of need, which we know to be based on

principle and on the fear of God, and it is wonderful how many brilliant, and popular, and splendid qualities we can safely and gladly dispense with. And not only so, but the Psalmist tells us further that the law of God, the submission to the law of God, is the source of our happiness and cheerfulness. He does not only mean that common-place saying, that virtue is happiness; but he means that the very consciousness of a Divine law over us to which we submit ourselves, is the chief cause of cheerfulness, and contentment, and peace. The statutes of the Lord rejoice the heart;' they are 'sweeter than honey and the honeycomb.' There are many perplexities, there are many cares, there are many little vexations in life; what is it which in the midst of these gives us a serene constant cheerfulness and gaiety of heart? It is simply remembering that we have a fixed law of duty, a fixed law of our condition in life, which we must fulfil; unchangeable laws which will not endure to be broken, which are our support in time of adversity, no less surely than they are our restraint in time of prosperity. 'Moreover by 'them' he proceeds, as if speaking from the fulness of his own experience, is thy servant taught, and in 'keeping of them there is great reward. Who can tell 'how oft he offendeth? O cleanse thou me from my secret faults.' Yes, indeed, this is the prayer for us all; this is the very use of prayer; that He who knows us better than we know ourselves will strengthen us against the sins of which we ourselves are ignorant. Keep thy servant also from presumptuous sins; let them not have dominion over 'me;' from those headstrong wilful faults that, if

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indulged, do indeed have dominion over us, such as we cannot shake off. So shall I be undefiled and 'innocent from the great offence.' This is our reward in keeping from wanton presumptuous carelessness even in trifles; that we are less and less likely to fall into those great offences which destroy soul and body, individuals and nations, with a destruction which, even in this life, makes us shudder and tremble at the thought or the fear of it. And so he concludes, 'Let the words of my mouth and the meditation

my heart be alway acceptable in thy sight, O Lord, my strength and my Redeemer.' O, grant that it may be so with us. I have reminded you I would also remind myself—that this is almost the last Sunday on which I shall have thus to address you in this country and in this manner of life. There are many other things that I would fain say now, many other things that I ought to have said before; but I have thought it best to confine myself to the reflections which this noble Psalm, read beneath the walls of this noble Temple, has suggested. 'O, may the 'words of our mouths,' 'O, may the meditation of 'our hearts,' on all that we have seen, and heard, and enjoyed, and admired, during these five eventful weeks, be not now only, but always 'acceptable in Thy 'sight, O Lord, our Strength,'—the strength of our strength, the help of our weakness,—' O Lord, our 'Redeemer,'-our Redeemer from all danger, from all sin, from all evil, now and hereafter.

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