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conscience are at war with our will and affections. Our passions are in a state of anarchy and disorder. (Isai. lvii. 20, 21.) Because we are at enmity with others. We are full of anger, malice, envy; "hateful, and hating one another."

Because, as must follow from the preceding particulars, we are devoid of all just confidence, or genuine tranquillity and peace.

Hence the advice in the text pre-supposes our misery, which outward things can no more relieve, than fine clothes, put on an ulcerated, sick, or tortured body, can give it ease; or than gold put into the pocket, can quench the thirst, or appease the hunger of the stomach.

II. WHAT THIS ADVICE IMPLIES.

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"Acquaint thyself with him ;" i. e. know him, as to his great glory and majesty; view him as self-existent, who owes his being and blessedness only to himself; as independent, supreme, eternal, incomprehensible, omnipresent, omniscient, omnipotent, as the Maker, Upholder, and LORD of all; from whom all creatures have derived their being, and on whom they continually depend; compared with whom, all nations and worlds are but as the 66 99.66 drop of a bucket," as the small dust of the balance.” (Isai. xl. 15, 18, 22, 26.) His works, especially of creation, are calcu lated to manifest him in this light to us, (Rom. i. 19, 20,) but much more his word and Spirit. Hence arise reverence and fear, (Jer. x. 6, 7,) humility and self-abasement. (Psal. viii. 4.)

Know him, as to his holiness, justice, and truth; the purity of his nature; (1 John i. 5;) the equity of his goverment; (Deut. xxxii. 4;) as true to his promises and threatenings. (Deut. xxix. 18-20.) The dispensations of his Providence, as far as our present limited faculties can comprehend their nature and tendency, give us some view of this part of the Divine character. But his word chiefly discloses these attributes, and, particularly, the preceptive part of it, or his Law, but not without the Spirit of Truth. (John xvi. 8.) "I was alive without the law once; but when the commandment came, sin revived, and I died." (Rom. vii. 9.) Thus we are convinced of sin, of guilt, depravity, weakness, and misery, (Isai. vi. 5,) and brought to repentance. (Job xl. 4; xlii. 6.)

Know him, as to his mercy and love; (Exod. xxxiii. 19; xxxiv. 6;)—as redeeming us by CHRIST; (John iii. 16; 1 John iv. 9, 10 ;)—as justifying us through CHRIST. (2 Cor. v. 19-21; Rom.

iii. 23-26; Jer. xxxi. 34.) With these attributes we become acquainted, through the Gospel, by the exercise of faith in the truths and promises it contains, and by the illumination of the Holy Spirit.

Now, having acquired this acquaintance with GOD, we shall be-At peace with him, (Rom. v. 1.) GOD is reconciled to us, and we to GOD. We have access to him with confidence, and we know him to be our friend, father, and husband.At peace with ourselves. The judgment and conscience, which are now enlightened, are at peace with the will and affections, which are brought under due control; the passions are also subdued; we have freedom from guilt, fear, care, inordinate desire, discontent, and impatience. (Isai. lvii. 19; Phil. iv. 7; Col. iii. 15.)-We have confidence and tranquillity under all trials.—We are at peace with all men. Love and meekness are our ruling dispositions. We provoke none by doing injuries. When injuries are done to us, we do not resent them, but return love for hatred, and good for evil. How amiable and excellent is this religion!

"And shall the victor now

Boast the proud laurels on his painted brow?
Religion! O thou cherub! heavenly bright!
O joys unmix'd and fathomless delight!
Thou, thou art all!"

III. THE ADVANTAGES WHICH WILL ACCRUE TO US FROM

TAKING IT.

"Thereby good shall come unto thee."

SPIRITUAL GOOD.-Pardon for sin; which may be considered as a debt, for which we are liable to be cast into the infernal prison. Would you not think the forgiveness of a large debt, a great blessing; especially if you are poor, and have nothing to pay ? But sin is a crime, for which we deserve the vengeance of eternal fire. Would not a criminal, condemned to a gallows for theft, think the pardon of his crime a blessing? It is as valuable as his life, for it saves from the loss of it. Thus sin may be regarded as a robbery of God, for which we are condemned to the second death. The forgiveness of sins releases us from this, and is consequently an invaluable blessing.-But "the good that shall come to us," includes also the favour of GOD, that is, of a Being infinitely great and good, whose favour is an infinite honour and advantage; a Being of boundless wisdom, power, goodness; able

by himself, immediately, or, mediately by his creatures, all of whom serve him, to do us the greatest good; a “God at hand and not afar off," who has also engaged by covenant not to depart from his people. (Jer. xxxii. 40.) Compared with the favour of such a Being, that of the greatest earthly prince, or even an archangel, is contemptible. Moreover, we are acknowledged and treated as his children. (2 Cor. vi. 17, 18.) He loves us with approbation, delight, protection, care, intimacy. We are made his heirs, and joint heirs with CHRIST. [Compare this with being by nature, or adoption, a king's son.]—We have, further, a lively hope of eternal life, productive of purity, gratitude, joy, even joy unspeakable, and full of glory, (1 Pet. i. 3,)—and an earnest of this inheritance in our hearts by the Holy Spirit, giving us a foretaste of glory, by the knowledge, love, and enjoyment of God.

MORAL GOOD,-As to outward things, "all things needful; " (Matt. vi. 33 ;) all things useful; (Psalm lxxxiv. 11;) all apparent evils sanctified, and made to "work for our good." (Rom. viii. 28.) Thus is "godliness profitable to all things, having the promise of the life that now is, and," much more, of that which is to come."-Protection and deliverance in time of public or private calamity.

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ETERNAL GOOD.-We may notice the good that will come to us at death; though that be the period when we are to suffer a separation from all we hold valuable in this world; we shall have an approving GOD, a quiet conscience, a hope full of immortality, joy in the HOLY GHOST, communion with God, support under affliction. We shall have it in our power to 66 say, LORD, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation."

"As some tall tow'r, or lofty mountain's brow,
Detains the sun illustrious from its height,
While rising vapours, and descending shades,
With damps and darkness, drown the spacious vale:
At that black hour, which general horror sheds,
On the low level of the inglorious throng;

Sweet peace, and heavenly hope, and humble joy,
Divinely beam on our exalted souls ;

Destruction gild, and crown us for the skies,
With incommunicable lustre, bright."

-The good that will come to us, in the intermediate state, (2 Cor. v. 1; Phil. i. 21; Rev. xiv. 13,) in paradise, (Luke xxiii.

43; see also 2 Cor. xii. 3, 4.)-At the resurrection; when we look for the LORD JESUS CHRIST, "who shall change our vile body, that it may be like unto his glorious body." (Phil. iii. 20, 21; 1 Cor. xv. 41—50.) An emblem of this we have, Matt. xvii. 2.-At the general judgment. We shall then receive a sentence of acquittal from the mouth of the Judge; be assessors with him in his judgment of our enemies, (1 Cor. vi. 2, 3,) and have "an entrance ministered to us abundantly into the everlasting kingdom of our LORD and SAVIOUR, JESUS CHRIST." (2 Pet. i. 11.) In eternity. (Rev. xxi. 3-7, 22-27; xxii. 1-3, 5.)

IV. WE SHALL APPLY THE SUBJECT, BY URGING AN IMMEDIATE COMPLIANCE WITH THE ADVICE IN THE TEXT, AND SHOWING THE WAY HOW TO COMPLY WITH IT.

Are you acquainted with God? [Recapitulate what has been said, by way of examination.] If not, you cannot be possessed of real peace and happiness now. These you will seek in vain from outward things. And, continuing in this state, you will be miserable hereafter, notwithstanding all your forms of religion, acts of charity, or doctrinal opinions.

You must know GOD.-What avails your knowledge of other persons and things? Be acquainted and in friendship with him. You should be even intimate with him, and live in fellowship and communion with him.-What avails any other acquaintance or friendship? How little good can arise from the best and most desirable human connections or friendships, in comparison with that to be derived from an acquaintance with GOD! This is an individual duty. "Acquaint thyself with God," thou sinner, whether thy iniquities be open or secret,-thou pharisee,-thou formalist,-thou backslider.

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Know him "now."-Hast thou not been unhappy long enough? -Canst thou be happy too soon?-Hast thou not, by thy delay, injured thyself, and grieved GOD long enough? What, if his Spirit should strive no more with thee?-Know him soon or never. Death is at hand, and may come to-morrow, nay, to-night.

But, do you ask, how you are to know him?-Consider the works of creation,-the dispensations of Providence, the word of GOD. Pray for the HOLY SPIRIT, earnestly, with perseverance, and in faith. Repent and forsake sin. (Isa. Iv. 6, 7.)

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XX.

THE FEAR OF THE LORD THE HIGHEST WISDOM.

JOB Xxviii. 28.

Unto man he said, Behold, the fear of the LORD, that is wisdom; and to depart from evil is understanding.

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As certainly as reason raises man above the brute creatures; so certainly does wisdom raise one man above another. This is, indeed, generally allowed, and, therefore, it is thought to be the greatest commendation we can, ordinarily, bestow upon any one, to say that "he is a wise man." On the other hand, to call a man a fool," ," is deemed the greatest reproach. Yet, much as the reputation of wisdom is valued, and the imputation of folly resented, the generality of mankind are very fools. Most men mistake in what wisdom itself consists; others mistake the way to attain it. The greatest pretenders to wisdom often place it in some comparatively little, mean, and trivial object, and do not give it a latitude, commensurate to the state, nature, and endless existence of mankind. Hence, one esteems it the only wisdom to be a good politician; another to be well informed respecting the works of nature; a third to be a good linguist, &c. But these are very partial objects of wisdom; their effects inconsiderable, and of short duration. Nor are they adapted to the state of all men, nor attainable by all, and, therefore, are not wisdom, properly and emphatically so called.

Job, after a diligent search for wisdom, (ver. 12,) at length draws two conclusions;-That GOD, who is omniscient, knows what is wisdom, and where it is to be found ;-And, that he has directed man to his "fear," as the true and highest "wisdom,” and "to depart from evil" as "understanding." David speaks to the same purpose; (Psalm cxi. 10;) and likewise Solomon, (Prov. i. 7; ix. 10,) who, after making many experiments, and an assiduous inquiry into what might be good for the sons of men, came at length to this result, "Let us hear the conclusion of the whole matter; Fear GoD, and keep his commandments; for this is the whole duty of man." (Eccles. xii. 13.) And, considering his knowledge, experience, and diligent search, his opportunity

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