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 conversation with ourselves upon what we read. In this Psalm, we are instructed to commune with our own heart upon our bed. Man is the recipient of twofold life from the Lord—the life of good which nourishes his affections, and the life of truth which nourishes his thoughts. The life of good enters into his will, and is usually understood when the heart is spoken of; and the life of truth enters into his understanding. The bed, as the object on which man reposes, and by which he is rendered after repose strong to labour, is used in the language of analogy to express doctrine, because the soul of man reposes upon his doctrine; and, when it is the doctrine of sound words, is equally refreshed in his spirit, as his body is by reposing upon his bed. To commune with his heart upon his bed, therefore, is to inquire how far his life's love is in accordance with his doctrine. The great doctrines of the Word are—To love the Lord above all things, and our neighbour as ourselves. Our first duty, therefore, is to see whether the love of the Lord reigns paramount in our souls; and we can obtain a satisfactory answer to this inquiry, by examining or communing with ourselves as to the love we bear to our neighbour; for if a man love not his neighbour whom he hath seen, he is not likely to have much regard for his God, seeing that love to his God at all times induces love to his neighbour. Again: to love his neighbour as himself, he must practise self-denial; and he cannot do this without sacrificing the sacrifices of justice, and putting his trust in the Lord. The necessity of surrounding our selfish propensities, that we may love our neighbour as ourselves, has been insisted upon by our Lord in these words, "Whatsoever ye would that men should