and advantage, from his extraordinary wealth and power, to make discoveries, we may well admit the conclusion he has drawn.

But, how little is this believed in the world! Do not many think that he is the wisest person, who has least of this principle of true wisdom appearing in him? Who shakes off the fear of GoD, a sense of his presence, and the discipline of conscience, and gives his utmost efforts in pursuit of worldly profit, honour, or pleasure? On the contrary, he that governs his heart and life, his tempers, words, and works, by the fear and love of GoD, and pursues a nobler end than the world thinks of, is accounted a weak, shallow, and foolish man! a melancholy man, or enthusiastic! But upon a sound and thorough examination of this matter, we shall find the inspired penman right.

Inquire we,

I. WHAT WE ARE TO UNDERSTAND BY THE 66 FEAR OF THE LORD," AND 66 "9 DEPARTING FROM EVIL ?

FEAR, you know, like hope, love, joy, or sorrow, is an affection of the human soul, and is much varied in its nature, according to the diversity of those objects by which it is excited. The fear, here mentioned, has GoD for its object.

It is,—A fear of reverence and veneration, arising from a deep sense of his presence, glory, and majesty. (Jer. v. 22; x. 7; Heb. xii. 28.)-A fear of awfulness, arising from a conviction of his power, his wisdom, his holiness, his justice, and of our ignorance, weakness, sinfulness, and guilt. (Matt. x. 28.)-A fear of dutifulness or subjection, termed a "godly fear." (Heb. xii. 28.) This arises, chiefly, from a sense of his goodness and mercy, joined with his wisdom and power, and implies "departing from evil." (Isa. l. 10.)-A fear of grieving him, as our Benefactor, and exposing ourselves to his wrath as our Judge.-A watchful fear, (Prov. xxviii. 14,) from a sense of his omnipresence and his omniscience.

The "fear of the LORD," therefore, stands here for the whole of religion and virtue; for the knowledge of God, exciting in our hearts suitable affections towards him,-affections corresponding with his attributes, and the relations in which he stands to us,affections, governing and directing our whole life, all our tempers, conversation, and actions.

This was generally termed the FEAR OF THE LORD, under the Old Testament dispensation, and the LOVE OF GOD, under the New. [Explain the reason of this.]

II. HOW THIS APPEARS TO BE THE HIGHEST WISDOM.

This, and this only, effectually distinguishes man from the brute creatures. They evidently reason as well as man. There fore he is better defined by his religion than his reason; not, Homo est animal rationale, but, Homo est animal religiosum. And for two reasons. Of all creatures here below, man only has a sense, or capacity of religion.-This, above every thing else, ennobles, and perfects human nature.

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This removes the sources of most of the follies of mankind; and, sapientia prima est stultitiâ caruisse. These are,-The unruliness of the sensual appetites, whence spring intemperance, in all its forms, as gluttony, drunkenness, &c.; the tendency of which is to consume the property, stain the character, destroy the health, and debase the mind.-Inordinate and irregular passions, as the love of things not lovely, or the excessive love of things, lovely in a degree; irregular or immoderate desire, hope, sorrow, anger, excited by things which ought not to excite such passions, or not in such a degree.-Those diseases of the mind, such as pride, vain glory, ambition, envy, revenge, covetousness, &c., which like the furies, of which the heathen fabled as let loose out of Pandora's box, raise most of the storms and tempests which disturb the world.-Another cause of folly is, the want of consideration, or, inadvertency, precipitation, and rashness. True religion removes all these causes of folly, and renders us wise and prudent, in the government of our appetites and passions, and in the regulation of the mind and conduct.

It improves whatever is excellent in human attainments and actions. The knowledge and skill of the politician, without religion, degenerates into craft and pitiful shuffling; but this ennobles his wisdom, and directs it to a proper end.-Philosophy, without the fear of GOD, will beget pride, and arrogance, and, perhaps, unbelief and scepticism; but, attended with the fear of GOD, it enlarges the mind, and raises it to the admiration of the First Cause, and subserves the furtherance of truth and piety.-A man, industrious in his calling, without religion, is a drudge to the world; he is vexed when disappointed, and overjoyed with success; but this makes him patient in adversity, thankful in prosperity, and enables him to direct all his ways to the glory of GOD.

It fills the mind with tranquillity and peace, which is a wisdom, few learned men attain.

Such a man is wise because he is taught of God, by his Spirit,

as well as by his word and providence. Hence, he is wise, both in temporal and spiritual things. He must be wise, whom Infinite Wisdom teaches.

He provides for the future. For this the wisdom of the ant is admired. (Prov. xxx. 25.)—He provides for the future part of life here. By walking in the fear of GoD, he transmits to his future life, a serene conscience, and insures the favour, protection, and care of GOD.-For the evil days that are coming; days of infirmity, old age, sickness, and death. Although he cannot avoid these, yet he renders them tolerable, yea comfortable, by obtaining the presence of God, the light of his countenance, the consolations of his Spirit, and the hopes of everlasting life.-For a future life after this. Here especially is wisdom. Where this is neglected, all is folly. (Matt. xvi. 26.)

INFERENCES.

How exceedingly mistaken are the generality of mankind on this subject; in accounting folly as wisdom, and wisdom as folly; or in substituting the pursuit of temporal advantages in the place of the chief objects of wisdom.

Whatever a person has, on earth, let it be riches, honours, titles, yet, if he has not religion, he has not wisdom. We may call him rich, honourable, and so forth, yet, not properly so, for he will soon be poor and contemptible enough; but we must not call him wise. No. "They have rejected the word of the LORD; and what wisdom is in them?" (Jer. viii. 9.) All devoid of religion are really fools. They are such in God's account now, and will be such in their own, and in that of the whole rational creation by and by. Apply this to yourselves, ye that live in sin, that love not GOD. Consider, if ye be not really fools, and that you will never begin to be wise, before you begin to be truly religious. The distinction commonly made is without foundation. We say, that a certain 66 more fool than knave," or person is knave than fool." If by knave be meant a wicked man, every such an one, yea, every one who is not religious, is a fool. "Whoso findeth me, [religion,] findeth life, but he that sinneth against me, wrongeth his own soul." (Prov. viii. 35, 36.) Hence David asks, “Have the workers of iniquity no knowledge?" Very little surely.

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We may infer both the meaning and the importance of Solomon's advice, (Prov. iv. 7,) "Wisdom is the principal thing;

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therefore, get wisdom : and with all thy getting, get understanding."

But how are we to get this wisdom?– Hear the word.- Hear, CHRIST, the Divine wisdom, and word. He speaks by Moses and the Prophets, by the Evangelists and Apostles.-Read their writings. Meditate.-Pray for the Spirit of wisdom. (Prov. ii. 1-9.)-Associate with the wise. (Prov. xiii. 20.)-Number your days, and set the approaching time of infirmity, affliction, and death before you. (Psa. xc. 12; Deut. xxxii. 29; Eccl. xii. 1-7.)

XXI.

THE GOODNESS OF GOD TO THOSE WHO FEAR AND TRUST IN HIM.

PSALM xxxi. 19.

Oh, how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee, before the sons of men !

THERE are two errors, respecting GoD and his people, into which the generality of unenlightened men appear to have fallen; errors, very great in themselves, and most destructive in their consequences. These are,-That, although God be a very glorious and powerful Being, infinitely able to save or to destroy; yet, that he is severe, wrathful, and tyrannical, so that it is a most difficult matter to please him, and that his service is a perfect drudgery and bondage.—That, as to his people, although they may be serious, watchful, and even strict and circumspect in their manner of life; yet, that they are sorrowful and uncomfortable, low spirited, and ignorant of their real interest, and true happiness. I call these errors great, because they are quite contrary to truth; and I term them, destructive, because they detain many in bondage to sin and Satan, and prevent their approaching GoD in his worship; they hinder them from trusting in him, devoting themselves to his service, and uniting themselves to his people.

Now, as it is certainly our duty to endeavour to remove these errors, so, I do not know that we can find a passage, in all the Scriptures, better adapted to our purpose, than these words of David, which I have just read. The Patriarch was as well acquainted with GOD, and with his conduct towards his people, as most, and few persons have been more exercised with trials, or have drunk deeper of the cup of sorrow than he did. And yet such is the testimony which he bears to the goodness of GOD, and the happiness of his people! When he meditates on both, he seems lost in wonder and astonishment, and filled with gratitude and praise. "Oh, how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee, before the sons of men!"

We shall consider,

I. THE CHARACTER HERE GIVEN OF GOD'S PEOPLE.

They fear him, and trust in him.

They FEAR him. True religion, in every age, and under every dispensation, is described from its most conspicuous and prominent feature. In former ages, and under the Old Testament dispensation, this was "fear;" but in these latter days, and under the Christian dispensation, it is love; since the revelations afforded to us, under the latter dispensation, are far more gracious, and calculated to promote this more generous and happy affection in our hearts.

But, as the saints of old were not without "love," as abundantly appears from the books of Moses, the Psalms, and Prophecies in general, and from the two great commandments in particular; so neither are we without “ fear.”

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To be more particular. It is indeed our privilege to be without a slavish fear of Gop, as though he were a tyrannical king, a hard master, or a severe judge. This is termed, "the spirit of bondage to fear." (Rom. viii. 15.) And from this we may be delivered, because we may be made the children of GoD, and spouse of CHRIST, and may possess confidence towards God, and the spirit of adoption.

We may also be without a tormenting fear; arising from an apprehension of the wrath of God and future punishment, due to us for sin, distressing and tormenting the mind; for we may have a hope of immortality, and joy in the Holy Ghost, and the love, "that casteth out this fear."

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