We may often obferve these two difpofitions jointly exerting themselves, and and mutually ftrengthening one another, in the language and exercises of the faints in fcripture. With what fervour of spirit, and with what inimitable force and beauty of ftile, do we find the Pfalmift David expreffing himfelf in both views. Sometimes he makes a full furrender of himself and his all to the divine fervice and difpofal; at other times his foul "makes her boast in God," and he exults in his happiness and fecurity under the divine protection: "O my foul, thou haft faid unto the "Lord, Thou art my Lord *.-The Lord is "the portion of mine inheritance, and of my cup, thou maintaineft my lot; the lines are "fallen to me in pleasant places, yea, I have a "goodly heritage †."

These two things are, indeed, often fo intimately united, that we are at a lofs to know whether we should interpret the language of the facred writers as a profeffion of duty, or an expreffion of delight, as in the following words: "I will fing unto the Lord as long as I live, I "will fing praife unto my God while I have my "being. My meditation of him shall be sweet, "I will be glad in the Lord ‡." How deeply the Pfalmift was penetrated with a sense of the honour and fervice due to God,

-

Pfal, xvi, 2. † Pfal. xvi, 5, 6,

may be particu

Pfal, civ, 33, 34• larly

larly feen in fome of those animated paffages in which his enlarged heart calls upon every creature to join in the work of praife: "Blefs the "Lord ye his angels, that excel in ftrength, "that do his commandments, hearkening to the

voice of his word. Blefs ye the Lord all ye

"his hofts, ye minifters of his that do his plea"fure. Blefs the Lord all his works, in all "places of his dominion. Blefs the Lord, O << my, foul *"

It is easy to see how this distinguishes the natural from the new-born foul; nay, it is easy to fee how this diftinguishes the man who is renewed in the fpirit of his mind, from all others, however various their characters, however different or oppofite their purfaits. The defign of man's creation is expreffed in the Affembly's Shorter Catechifm, in a way that can scarce be altered for the better it was, that he might glorify God, and enjoy him for ever." As he departed from his duty by fin, fo also, at the fame time, from his happiness. As he refused to do the will of God, fo he no more fought his favour, but placed his happiness and comfort in the creature more than the Creator, who is "God bleffed for ever." All unrenewed perfons, in one fhape or another, place their fupreme happiness in something that is not God.

Pfal, ciii, 20, 21, 22.

In

In this one circumstance they all agree, though the different forms which the world puts on to folicit their affection, the different degrees in which they profecute it, and the different ways in which they apply or abufe it, are so very many, that it is impoffible to enumerate or defcribe them. Though there is but one God, the idols of the nations are innumerable. There is but one way to peace, and if that is neglected, the unfatisfactory nature of all created enjoyments makes men fly from one earthly comfort to another, till they feel, by late experience, the vanity of them all. Their ftate is justly described by the wife man, when he fays, "Lo this only have "I found, that God made man upright, but "they have fought out many inventions *"

It may not be improper here, juft to hint at a few of the principal purfuits by which the characters of men are diverfified, their hearts and cares divided, and the one thing needful forgotten and difregarded. Some there are who yield themselves up to the unrestrained indulgence of pleasure. Senfual appetite and paffion carry them on with unbridled fury. The luft of the flesh, the luft of the eye, and the pride of life, poffefs their affections, and their prevailing defire is to gratify these appetites, as far as their fituation and circumstances enable them, or the rival purfuits of

others will permit them. This, which is ufually the first attempt of unfanctified and ungoverned youth, is well defcribed by the wife man, in the following ftrong caution against it: " Rejoice, "O young man, in thy youth, and let thine "heart chear thee in the days of thy youth, and "walk in the ways of thy heart, and in the fight

of thine eyes: but know thou, that for all "these things God will bring thee into judg "ment *." This is the path of the abandoned and heaven-daring profligate, who cafts off all fear of God, who burfts afunder every bond, "who draws iniquity with cords of vanity, and "fins as it were with a cart-rope."

Again, There are fome whofe hearts are set apon prefent gain. Instead of making that sober and moderate ufe of this world and its enjoyments, which becometh mortal creatures, they look upon it as their home. Inftead of confidering it only as a mean to a higher end, they have it as their chief or principal view, to fecure or enlarge their poffeffion of it. These "fay to "the gold, Thou art my refuge, and to the fine "gold, Thou art my confidence."-They think their houfes will endure for ever, and their

dwelling-places to all generations." This is often the fin of riper years: and, that the brutish folly of finners may more eminently fhow itself,

7

* Ecclef, xi, 9.

it

It is often the reproach and fcandal of old age, when its abfurdity is most fenfible and apparent. What doth it fignify how much men of this character despise the levity of youth, or hate the fil thy receptacles of fenfuality and luft, while their affections are fupremely fet upon the prefent world, while they blefs the covetous, whom

$

"the Lord abhorreth ?"

It is often fufficient to raise in every serious perfon a mixture of compaffion and indignation, to hear those with whom poverty is the only crime, openly pleading for, and boafting of, their attachment to the world, or treating with a smile of contempt those who tell them, from the word of God, that it is vain. Though nothing is more frequently confirmed by experience, it is ufual to confider this as only pulpit declamation, a part of our bufinefs and profeffion, but containing a maxim that cannot be applied to common life. Let all fuch be informed, whether they will hear it or not, that, however regular and abftemious they may be as to all fenfual indulgence, however diligent, eager, and successful in trade, "except "they be born again, they cannot fee the king"dom of God." And, that they may not deceive themselves, but know in part at least, wherein this change confifteth, let them perufe and ponder the following paffage of the apostle John: "Love not the world, neither the things that F 2

66 are