your

of this divine principle. Is your trust in God a rational act, founded on God's testimony carefully searched; does it lead to the diligent use of the means appointed for the attainment of temporal or spiritual good; does it habitually exert an influence in composing and sweetening the temper; and is it frequently venting itself in devout prayers and praise? We have seen that this is the character of that trust in God, which is produced by his word and Spirit; and it must be the character more or less evident of trust: but are you aware of the many imperfections and sins which pollute and shake it? Do you remark with grief how prone you are to mingle trust in means with trust in God, to become conceited and presumptuously to entertain high and unwarranted expectations; at another time to be discontented, and fretful, and anxious to be lifted up with wealth, and to neglect humble prayer and fervent praise? The night of sharp and long-continued afflictions will make you sensible of the existence and extent of these evils in your heart, the suspicion of which in the day of prosperity would have startled you. What careful and constant watching over your hearts will be necessary to detect the lurking treason; what resolution, and exertion, and prayers, will be necessary to prevent it from gaining ground and betraying you into idolatry to produce and maintain a simple reliance on God in all circumstances! In proportion as the Spirit of God enables you to approach

T

him, and contemplate his glorious excellencies in the face of Jesus Christ, will you discover the defects and sins of your manner of trusting in God, will you aspire after and attain to "the holy confidence of children to a father, able and ready to help you."

SERMON XIV.

PSALM CXIX. 63.-" I am a companion of all them that fear thee, and of them that keep thy precepts."

THESE are the words of David; they describe his conduct towards the people of God, which himself approved of, and hath recorded for the direction of religious men in all ages. That we may be followers of "the man according to God's own heart" in this important point, let us consider first what is implied in the example here set before us; and, second, some of the motives to imitate it.

I. The example of David implies, that he esteemed and loved those who feared God and kept his precepts. A wise and good man does not choose for his companions those whom he cannot love; and he cannot love those whom he does not esteem. The persons described in the text were objects of esteem and love to David; as persons of their character will be to all in the Christian church who resemble David. What can be more estimable than their ruling principle-the fear of God? The truly wise, those who choose the best ends which a rational and immortal creature can choose, and the

fittest means of these ends, must command our esteem, if we are capable of estimating sound practical knowledge. Does not the fear of God terminate on the best end, God, whose favour is life eternal, and whose displeasure is everlasting death; and is it not the best means of avoiding the one and gaining the other, seeing the fear of the Lord is to depart from all evil," is to become what God willeth his friends to become? This is a solid founda

tion on which all that is good and amiable in character and conduct may be built, and the excellence of it is manifested by the inseparable connexion betwixt it and the conscientious observance of the commandments of God: they who truly fear God, as truly "keep his precepts." This demonstrates the perfection of their wisdom; first in the choice of a suitable principle of life, and then in continuing to apply it vigorously in the right direction,-to promote the glory of God in the holiness and happiness of themselves and others. Well may the Psalmist say of them," the fear of the Lord is the beginning of wisdom; a good understanding have all they that do his commandments." And it deserves to be remarked, that the fear which produceth spiritual obedience to God must be amiable as well as wise; it must be a fear corresponding to the love as well as the awful greatness of God; it is the fear of children to their Father in heaven; and it must include in it goodwill, together with active beneficence, to the objects of his benevolence. If they are called

"fools who despise wisdom and instruction," what can they be called who do not esteem and love the pre-eminently wise, namely, the pious and benevolent? It is not folly to admire or seek the acquaintance of those who eminently improve the arts that contribute to render this life more comfortable or agreeable; but it is folly of an injurious kind to court the acquaintance of them and to shun or neglect or despise the society of those who "fear God and keep his precepts," whose wisdom is conversant in eternal objects, and conducive to eternal happiness. Indeed, to undervalue their wisdom, is to undervalue "the wisdom which cometh from above;" for it is God who putteth this fear in their hearts: to undervalue those who are animated by it, is to undervalue those whom God hath admitted into the covenant of friendship with himself, with whom he dwells, and in whom he walketh. Because, "they are more excellent than their neighbours," and because they derive their excellency from God, who delights to honour, and bless, and walk with them, David, and every one of David's spirit, saith, "I am a companion of all them that fear God, and keep his precepts."

II. The example of David shows that he associated with them in their spiritual exercises. Men of David's spirit will associate with those who fear God in the exercise of their devotional feelings and affections. Those who fear God" think much on