to be directed and illuminated on many of the momentous questions, which have been at first only generally apprehended. Wisdom directs us to pursue the highest end of man, everlasting salvation. Knowledge makes us acquainted with the various facts and instructions by which the practical judgment may be directed. Wisdom regards the state of the heart, illumination that of the understanding. The Bible is the means of giving both. The Christian, as he goes on to study it, is filled with the knowledge of God's will in all wisdom and spiritual understanding. The eyes of his understanding are enlightened more and more to know the hope of his calling. The Bible is the remedy of his remaining errors and mistakes. It resembles, as I have already said, the light in its purity and brightness. It unfolds to the mind the works and dispensations of God, the state of man, the nature of sin, the glory of Christ, the doctrine of justification by faith only; the temptations of Satan, the corruption of the heart, the supports of prayer, the harmony and dependence of different truths on each other, the right use of encouragements, warnings, promises, consolations, terrors, with all the details of moral principles and duties. Thus the word of God dispels darkness from the mind, and sheds over it a spiritual and heavenly light. It is a light unto our feet, and a lamp unto our path, in all the ramifications of practical duty and all the

intricacies of conflicting opinions. Through its precepts we get understanding, and therefore hate every false way.

There remains one other effect of the Holy Scriptures, which includes all the preceding, and is necessary to the due apprehension of themTHE FEAR OF THE LORD. This expression appears to be used in this place, by a figure common in Holy Writ, for the doctrine or commandment which produces the fear of the Lord; and it seems to sum up all the previous commendations of the Scriptures; so that the Bible itself is nothing else, if I may use so strong a figure, but the Fear of the Lord. This fear is indeed the beginning of wisdom, the fruit and evidence of conversion, the guardian of joy, the guide to knowledge. All religion may be comprehended under it. A holy, filial, reverential fear of God, which acknowledges the divine majesty, bows to the divine will, receives the revelation of mercy in a Saviour, trembles at the approach of temptation, employs diligently all the means of grace, dreads provoking God, examines itself, walks circumspectly, and works out its own salvation with a holy solicitude-such a fear is the very life of all religion; nay, it is religion itself. It well consists with all the joys and privileges of the Gospel; and indeed is at once the best preservative of those blessings, and the best evidence that they are scriptural: whilst without it

our faith is dead, our hope delusive, our knowledge vain, our profession hypocritical. This blessed principle the Bible can produce, and the Bible only. Human laws may infuse a terror which may restrain the hands, but not an ingenuous fear which sways the heart. The Bible subjects the inner man, makes him love his dependence, acquiesce in the will of the glorious God, adore his majesty, and see his infinite right to the obedience of his creatures.

Such are some of the surprising effects of the word of God, which should impress us with a sense of its EFFICACY, as the considerations suggested under the first head filled us with a conviction of its authority. It is indeed the incorruptible seed of everlasting life. It is the sword of the Spirit. It is that by which the grace of God first begets us again to a heavenly life, and then sanctifies us wholly, body, soul, and spirit. It contains all the truth which the ministers of God's word expound in their instructions, and which the Holy Ghost teaches in his divine operations on the heart. It is not only the law of truth, but the instrument of salvation.

It is observable, that in the Psalinist's commendations of the works of creation in the verses which precede the text, no mention is made of any effects produced by them. The heavens pour out a discourse with an overflow

ing voice. They present to the eyes of men the great volume of nature, for them to read therein the glory of God. The sun has his station as in a royal tabernacle, and goes forth as a bridegroom for beauty and as a hero for strength. But no effects are described as following from them. It is only when we come to the law of the Lord that we hear of conversion, wisdom, joy, illumination, and fear.

I proceed next to consider,

III. THE HIGH AND AFFECTIONATE REGARD WHICH WE SHOULD PAY TO THE HOLY SCRIPTURES. -More to be desired are they than gold, yea than much fine gold; sweeter also than honey, and the honey-comb.

With respect to their value, they are more precious than gold; whilst for delight, they are sweeter than honey. In the first point of view, they are the objects of our esteem; in the second, of our love.

As To ITS VALUE, THE

MORE PRECIOUS THAN GOLD.

WORD OF GOD IS
This is a conse-

quence of what has been already stated. For, if the Scriptures possess such excellent qualities, and are capable, under the influences of the Holy Spirit, of producing such astonishing effects, then the merchandise of them must be better than the merchandise of silver, and the gain thereof than fine gold. The penitent who has

felt the authority of divine truth, and who has experienced its transforming virtue, will necessarily esteem it above all earthly riches. For, what shall a man be profited, if he gain the whole world and lose his own soul? Observe how men in general value gold; with what diligence they acquire it, with what care they preserve it, with what sorrow they lose it. And shall not a Christian much more value his Bible? Do not the Scriptures contain durable riches and righteousness? Do they not relate to spiritual and unseen and eternal blessings? Do they not regard the soul? Do they not reveal the way of salvation? Do they not open all the treasures of wisdom and knowledge, yea, the unsearchable riches of Christ? And shall he not count all things but loss for the excellency of the knowledge of Christ Jesus his Lord? Can this saving knowledge be gotten for gold, or can silver be weighed for the price thereof? Can it be valued with the gold of Ophir, with the precious onyx or the sapphire? Can the gold or the crystal equal it; or can the exchange of it be for jewels of fine gold?

But it is not enough to esteem the Holy Scriptures; we must love them,—For delight,

THEY MUST BE SWEETER THAN HONEY AND THE

HONEY-COMB. How emphatic are these expressions! In the preceding clause, the value of gold was heightened by the words, fine gold,