same excess, the convivial bowl, or go all lengths with the sensualist in riot, in noisy mirth and dissipation; yet he bears it, he dissembles. Though not a worldly character in heart, he assumes it, puts it on, appears in it, and what is worse, deceives by it. Shall we say, that he is easy in it? No, many a weary groan he heaves on his bed, and as he walks many a woe escapes his lips. "Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar." And he tries often to take comfort to himself, perhaps, because he feels no taste for these things, has no pleasure in them; but fast tied and bound by sin-entanglements, he cannot get forth.

In such perplexity, he has no settled peace of mind, no comfort, no inward satisfaction in any thing he does. Like the dove out of the ark, he cannot find rest for the sole of his foot. He would fain return to God, and often vows that he will cease from folly, give up and leave habits and practices which fill his soul with gloom and sorrow. But how can he throw off the friends from whom he has received so many acts of kindness, such signal marks of affection; the friends whose generous and noble feelings he can but admire? He is in a strait, entangled, and perplexed. Go forward he cannot-to return, he knows not how? Is not the divine expostulation to backslidden Israel, written out in his own experience?

"Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way? And now what hast thou to do in the way of Egypt, to drink the waters of Sihor? Or what hast thou to do in the way of Assyria, to drink the waters of the river? Thine own wickedness shall correct thee, and thy backslidings shall reprove thee? Know therefore, and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts." (Jerem. ii. 17—19.)

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SERMON IX.

THE SAME SUBJECT CONCLUDED.

UNBELIEF TENDS TO EXPOSURE AND SHAME; IT ISSUES IN CONFUSION AND DISMAY; IT WOULD BUT FOR INTERPOSING MERCY TERMINATE IN DESPAIR.

1 SAMUEL Xxx. 6.

And David was greatly distressed; for the people spake of stoning him, because the soul of the people was grieved, every man for his sons and for his daughters: but David encouraged himself in the Lord his God.

DAVID was brought into circumstances of great perplexity by the requisition of Achish, that he and his men should go out to battle against Israel. Ensnared by his own mischief and contrivances, he cannot escape: compliance is unavoidable, and now David, the anointed of the Lord, chosen to be captain over his people, marches forth in the ranks of the Philistines, with Achish, to be mar

shalled against them. What he meant to do, or what he might have done, had things proceeded to an issue, or what opinion his men might have formed of his present movements, does not appear. There can be no doubt, however, that his heart was heavy, but he went, and thereby condemned himself in the thing which he allowed. It is more easy to get entangled by sin, than to disengage our feet from sin-entanglements. Take one step in sin, and it is soon followed by another; to evade detection it is impelled by a third; the power of resistance is weakened, as the sin gains strength. Secrecy emboldens-the darkness hides --and though conscience condemns, and the heart is surcharged with sorrow, there is no way to get back-its course is therefore onward. Hence if no check intervene,

IV. It tends to exposure and shame.

"And David was greatly distressed." Such is the end of all carnal policy. But we are not to suppose, though David had for sixteen months been embarrassed in his affairs, that he had laid aside altogether his trust in God,-the truth of his promises, or the hope of the kingdom. No, brethren, he had his thoughts on God, and it is not impossible, from the success of his measures, that he might conceive that God was with him. In nothing is the deceitfulness of the

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heart more beguiling, or temptation more delusive, than in the false interpretation it puts on the providences of God in seasons of departure from him. There were certain events, and favourable appearances, which might have misled David: such as the favour of Achish, the gift of Ziklag, the success of his enterprises, the repeated accession of strong and mighty men to his party. (1 Chron. xii.) Though nothing could justify, he might fancy that there were many things to palliate his artifices and prevarications; and argue, as God is not severe to mark what is done amiss, that he had overlooked his offences, and therefore every gleam of hope was considered as a token of approbation.

This is a circumstance the more deserving of notice, because it is not true that God entirely forsakes his people in the day of their declensions from him; nor does he leave them comfortless. Many an interval of light and hope have they, if transient, yet reviving ;—many a sweet view of truth; many a longing look and lifting up of the heart heavenward, and, it may be, a temporary success crowns their undertakings and their efforts, and then they conclude the good providence of God is smiling upon them. But, in due time, the mistake is corrected by an exposure of the principle; and its proportion of shame attached to it. That we are fully borne out in these