[It is a fact, that "not many wise, not many imighty, not many noble, are called;" but that "God has revealed to babes and sucklings the things which, to so great an extent, are hid from the wise and prudent." The wise and great are too generally under the influence of self-sufficiency and selfdependence. They cannot bow to the humiliating doctrines of the Gospel: they will not endure to view themselves in so destitute a condition as the Gospel represents them. Hence they, almost universally, "stumble at the word, being disobedient." But the poor are easily brought to see that they need instruction from above: their very incompetency to enter into deep researches of any kind gives them a comparative diffidence of their own powers, in relation to the things of God. Hence they see but little to stumble at even in those points which the wise and learned find most difficult to overcome: and, being more easily brought to seek instruction from God, they, in far greater numbers, are taught of God, and almost engross to themselves, as it were, the possession of his kingdom. O, ye poor, never repine at your lot; but rather rejoice that you are of the happy number of those whom God has chosen chiefly, though not exclusively, " to be rich in faith, and heirs of his kingdom." And, ye rich or learned, seek to "become as little children," and be willing to "become fools, that ye may be truly wise."]

2. Whence it is that there are so many falls and errors in the religious world

[People, when they have embraced the truth, are but too apt to lose the simplicity of their earlier days, and to become wise in their own conceits. Hence many of them fall into errors of divers kinds; and not unfrequently dishonour, by their conduct, their holy profession. Alas! alas! what a picture does the religious world present! See what controversies and animosities obtain amongst those who profess themselves children of one common Father! Dear Brethren, dreadful is the advantage which our great adversary gains by these means. Remember, I pray you, that your growth in grace is to be shewn, not by a proud dogmatizing spirit, but by a spirit of meekness, and humility, and love. He is most acceptable to the Lord Jesus, who most resembles a little child: and he shall have the richest communications from God, who, with most lowliness of heart, implores his continual aid. In reading the Holy Scriptures therefore, and under the public ministration of the word, be careful not to lean to your own understanding, but to trust in God for the teaching of his good Spirit; that "receiving the word with meekness, as an engrafted word," you may find it effectual to sanctify and "save your souls."]

DXXXII.

GOD'S PATHS ARE MERCY AND TRUTH.

Ps. xxv. 10. All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies.

IT has often been observed, that there is in the world an indiscriminate distribution of good and evil, without any respect to men's moral characters. And this is confirmed by Solomon, who says, "All things come alike to all, neither knoweth any man love or hatred by all that is before him." This, however, must be understood with certain limitations and restrictions: for, as in chemical preparations one ingredient will entirely change the qualities of the thing prepared, so in the dispensations of Providence will one single ingredient wholly change their nature, while, in appearance, they remain the same. God often sends temporal blessings to his enemies in anger, as he raised up Pharaoh to a throne, for the purpose of displaying in him the power of his wrath. On the contrary, the bitterest cup that he puts into the hands of his friends is mixed with love. The eye of faith therefore will discern a most essential difference, where sense and reason can see none: it will see, that however God may load the wicked with benefits, "he is angry with them every day;" and that however he may visit the righteous with the rod, "all his paths are mercy and truth unto them." To elucidate this truth, let us consider,

I. The character of the godly

Among the numberless marks whereby the godly are described in Scripture, there are not any more deserving of our attention than those before us:

1. They keep God's covenant

[The covenant here spoken of cannot be the covenant of works, because no man is able to keep that, seeing that it requires perfect and unsinning obedience. We understand it therefore as relating to the covenant of grace, wherein God undertakes to give us pardon, holiness, and glory, for the sake of his dear Son, who is the Mediator of it, and in whose blood it is ratified and confirmed".

a Compare Jer. xxxi. 31-34. with Heb. viii. 10–12.

Now this covenant every godly person "keeps." He embraces it gladly, being well persuaded, that if the tenor of it were not precisely what it is, he could have no hope. If the covenant required the performance of certain conditions on his part, without providing him with strength to perform those conditions, and pardon for his innumerable failures and defects, he would sit down in despair. But seeing that “ the covenant is ordered in all things and sure," and that Jesus, the surety of it, has guaranteed to God the accomplishment of its demands, and to us the enjoyment of its blessings, every believer rejoices in it, and cleaves to it steadfastly with his whole heart.]

2. They keep God's testimonies—

[While the believer is thus attached to the Gospel covenant, he does not relax his obedience to the law. On the contrary, whatever God has testified to be his will, that the believer labours to fulfil. He would not wish to live in sin, though he might do it with impunity: nor does he account one of the commandments grievous: but rather he esteems them all concerning all things to be right. His complaints are not against the law as too strict, but against his own heart, as treacherous and vile. With respect to the testimonies of God, he says, with David, “ I claim them as mine heritage for ever; yea, they are the rejoicing of my heart; they are sweeter to me than honey and the honey-comb."

Such, in other parts of God's word, is the description given of the godly. We should therefore inquire into our faith and practice, in order that we may ascertain our real character. For if we are harbouring self-righteousness on the one hand, or hypocrisy on the other, we have no part in this covenant, nor any interest in its blessings. Whether we reject the covenant or dishonour it, we are equally destitute of grace, and equally obnoxious to God's displeasure. To have a good evidence of our acceptance with God, we must trust as simply in the covenant as if no works were required; and be as earnest in the performance of good works, as if works only were required.]

Having delineated the character of the godly, let us next consider,

II. The dealings of God towards them

It might be supposed that persons so pleasing to God should never suffer affliction: but the contrary is true, as appears, not only from the declarations of Scripture, but from the experience of all that have

b Ps. cxix. 128.

c Isai. lvi. 4, 5. Ps. ciii. 17, 18. d Zeph. iii. 12. Ps. xxxiv. 19.

been most favoured of God. But all God's dealings towards them are,

1. Mercy

[There are no dispensations, however afflictive, which are not sent to them for good. They are all mercy in their source, their measure, their end. Whence do they spring, but from the love of God? for, "whom he loveth he chasteneth, and scourgeth every son whom he receiveth." And are they not all mercifully tempered as to their number, weight, and duration? Has there not "with every temptation been opened also a way to escape," or "strength given according to our day?" And have they not all wrought for good, to wean us from the world, to purge away sin, to exercise and increase our grace, to give to us the comfort of grace bestowed, and to God the glory of it? Is there one of us who must not confess, "It is good for me that I have been afflicted?" And shall we not

say that our light and momentary afflictions have been rich mercies, when we find what a weight of glory they have wrought out for us?]

2. Truth

[Truth has respect to the performance of promises. Now afflictions are expressly promised as much as salvation itself. When therefore they come, we should regard them as the accomplishment of God's word, wherein he has said, that he will withhold no good thing from us. It was in this light that David viewed them, when he said, I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted meh. And it is in consideration of this, that we are taught to consider, not merely life with all its comforts, but even death also with all its antecedent evils, as a treasure given us by Godi.]

INFER,

1. How excellent a grace is faith!

[It is faith, and faith only, that can enable us to view God's dispensations in this light. If we are weak in faith, we shall be easily drawn to fretfulness and murmuring; but if we are enabled to see the hand of God in our trials, they will all administer occasions of joy and gratitude. Faith is the philosopher's stone, that turns all to gold, and enables us to glory in that, which, to flesh and blood, is a source of sorrow and disquietude. Let us, then, cultivate this grace, and keep it in continual exercise: and, if any thing occurs, the reasons of

e Job, David, Paul, and, above all, Christ himself.

f Heb. xii. 6. Deut. xxxiii. 25.

g Jer. xxx. 11.

h Ps. cxix. 75.

i 1 Cor. iii. 22.

which we cannot immediately comprehend, let us content ourselves with saying, 'What I know not now, I shall know hereafter."]

2. How resigned should the believer be under all his troubles!

[Nothing can come to him which is not the fruit of God's mercy and truth. Not so much as a hair can fall from his head but by divine appointment. Believer, art thou sick and in pain? God knows that health and ease would have been prejudicial to thy soul. Hast thou sustained some heavy loss? God sees, perhaps, that the thing which thou hast lost might have been a weight about thy feet, and have retarded thee in running thy race. Art thou persecuted by the world, or tempted by Satan? It is a discipline whereby God is preparing thee for future victories, and everlasting triumphs. These may be mercies in disguise; but they are mercies notwithstanding; and therefore should be received with resignation, and improved with diligence.]

3. How lamentable is the state of unbelievers!

[While we disregard God's covenant, and his testimonies, we neither enjoy any mercy, nor have an interest in any promise. On the contrary, our very blessings are cursed to us, and every threatening in God's word is in full force against us. Moreover, our troubles are pledges and earnests of infinitely heavier calamities, that shall come upon us in the eternal world. Let us, then, if we be yet in unbelief, embrace the covenant of grace, and set ourselves diligently to keep the testimonies of our God. So shall the blessings of the covenant flow down upon us, and we shall know by happy experience, that "the Lord is gracious, his mercy is everlasting, and his truth endureth from generation to generation."]

DXXXIII.

PROPER METHOD OF PRAYING TO GOD.

Ps. xxv. 11. For thy name's sake, O Lord, pardon mine iniquity! for it is great.

GOD is a mighty Sovereign, "who doth according to his own will," "neither giveth account to us of any of his matters." We may indeed mark the traces of wisdom and goodness in every thing which he does; but "his ways and his thoughts are very different from ours, and far above them." In the dispensations of his providence he pays no regard