"counsellors." And so wisely did they direct his general course, that though "princes sat and spake against him," they "could find none occasion nor fault, forasmuch as he was faithful, neither was there any error or fault found in him.” 2 The testimonies of God were truly "the men of his counsel." 3 He guided his own conduct by the rules laid before him in the book of God, as if he was having recourse to the most experienced counsellors, or rather as if the prophets of his God were giving the word from his mouth. Thus the child of God has his counsel, as well as the Sovereign. On one side we see here Saul and his counsellors 5-on the other side, David and the testimonies of his God. Which, think we, was better furnished with that "wisdom which is profitable to direct?" Subsequently, as a king, David was constrained to make "the testimonies of God his counsellors; "6 and probably to his constant regard to their voice, he owed much of his earthly prosperity.7 Now do we improve the privilege of being counselled in all our difficulties by the word of God? so-the recollection of our privilege must increase our "delight" in it. Those who take up the word of God without interest, will find no light in it; while those who make it their " delight," will never fail to find it their "Counsellors." But if we wish for the enjoyment of its holy delight and spiritual counsel in times of perplexity, we shall find a mere cursory reading of it of little avail. It must be brought home to our own experience, and consulted on those trivial

1 1 Sam. xviii. 14. Psalm ci. 2. 2 Dan. vi. 4, 5. * Comp. 2 Sam. vii. 4, 5, also xvi. 23.

6 Deut. xvii. 18-20.

3 Margin.

If

5 Verse 23.

7 2 Samuel viii. 6, 14. Compare also his dying and most encouraging advice to Solomon on this subject, founded doubtless upon the recollection of his own experience, 1 Kings ii, 3.

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occasions of every day's occurrence, when, unconscious of our need of divine direction, we are too often inclined to lean to our own counsel. It is this habitual use and daily familiarity with it, as the voice and word of God, that will ever reflect its heavenly light upon the many dark turns of our path-way to heaven. It will be to us as a pillar and a cloud; "1 as the Urim and Thummim; " 2 an infallible guide and counsellor. Sometimes, however, perplexity arises from the conflict, not between conscience and sinful indulgence, (in which case Christian sincerity would at all times determine the path,) but between duty and duty. When, however, the secret claims of acknowledged obligations seem to interfere with each other, the counsel of the word will mark their relative importance, connexion, and dependence: their suitableness to present circumstances in providence; their probable influence upon the present frame and acting principles of the heart; the guidance which has been vouchsafed to the Lord's people in similar emergencies; and the light which the daily routine of the life of our Great Exemplar exhibits before us. The great concern however is to cultivate the habit of mind which falls in most naturally with the counsel of the word: "Walking in the fear of the Lord,"3 in a simple spirit of dependence, and torn away from the idolatry of taking counsel from our own hearts, we cannot materially err; because there is here a suitableness between the disposition and the promise-a watchfulness against the impetuous bias of the flesh; a paramount regard to the glory of God, and a meek submission to his gracious appointment. If the counsel however should not prove infallible, the fault is not in the word, but

1 Numbers ix. 15-23. 3 See Psalm xxv. 12.

? Ibid. xxvii. 21.

4 Ibid. 4, 5, 9; cxliii. 8.

in the indistinctness of our own perception. We want not a clearer rule, or a surer guide, but a more single

eye. And if, after all, it may not mark every precise act of duty (for to do this " I suppose that even the world itself could not contain the books that should be written,") yet it determines the standard, to which the most minute acting of the mind should be brought ; 1 and the disposition, which will reflect the light of the will of God upon our path. 2

But let it be remembered, that any want of sincerity in the heart3-any allowance of self-dependence+-will ever close the avenues of this divine light and counsel. We are often unconsciously " walking in the light of our own fire, and in the sparks that we have kindled." 5 Perhaps we sought, as we conceived, the guidance of the Lord's counsel, and suppose that we are walking in it. But, in the act of seeking, and as the preparation for seeking, did we feel the necessity of subjecting our motives and inclinations to a strict, cautious, self-suspecting scrutiny? Was the heart schooled to the discipline of the cross? Was " ' every thought brought into captivity to the obedience of Christ?" 6 Or was not our mind and heart possessed with the object, before counsel was sought at the mouth of God? Oh! how careful should we be to walk warily in those uncertain marks of divine counsel, that fall in with the bias of our own inclination. How many false steps in the record of past experience may be traced to the counsel of our own hearts, sought and followed to the neglect of the counsel of God; 7 while no circumstance of perplexity can befal us in

the spirit of humility, simplicity, and sanctity, when the counsel of the Lord will fail!

An undue dependence upon human counsel,1 whether of the living or the dead, may also operate unfavourably to the reception of the full influence of the counsel of the word. However valuable such counsel may be, and however closely it may agree with the word, we must not forget, that it is not the wordthat it is fallible-and therefore must never be resorted to in the first place, or followed with that full reliance, which we are warranted to place on the revelation of God. On the other hand, what is it to have God's word as our "Counsellors?" Is it not to have Himself? When our Bibles in seasons of difficulty, are searched in a humble, prayerful, teachable spirit, we are as much depending upon the Lord himself for counsel, as if we were listening to an immediate revelation from heaven.

4

Let me then inquire, what is the counsel of God, that speaks directly to myself? If I am an unawakened sinner, it warns me to turn from sin 2-it invites me to the Saviour 3—it directs me to wait upon God. If I am a professor, slumbering in the form of godliness, words of gracious counsel are offered to show me my real condition 5-to instruct me in the all-sufficiency of Christ, 6 and to caution me of the danger of hypocrisy. If through grace I am made a child of God, still do I need my Father's counsel to recover me from perpetual backsliding 3 —to excite me to increased watchfulness, 9 and to strengthen my confidence in the fulness of his grace 10 and the faithfulness

1 Isaiah ii. 22.

8

Prov. i. 24-31. Ezek. xxxiii. 11. 4 Hosea xii. 6.

3 Isaiah lv. 1. John vii. 37.

5 Rev. iii. 17.

8 Jer. iii. 12, 13.

6 Ibid. 18.

91 Thess. v. 6. 10 Isaiah xxvi. 4.

7 Luke xii. 1. Rev. iii. 2.

of his love. Ever shall I have reason for the grateful acknowledgment-"I will bless the Lord, who hath given me counsel.” 2 And every step of my way would I desire to advance, glorifying my God and Father in the expression of my confidence in his counsel unto the end-"Thou shalt guide me with thy counsel, and afterward receive me to glory." 3

1 Heb. xii. 5, 6.

2 Psalm xvi. 7.

3 Ibid. lxxiii. 24.