rrl-Hij l!!t!l iiiiiiuiiE-til n ^\ .*: ONE HUNDRED AND NINETY SEKMONS ON THE HUNDRED AND NINETEENTH PSALM. BY THE EEV. THOMAS MANTON, D.D. A COMPLETE ALPHABETICAL TABLE, DIRECTING TO THE PRINCIPAL MATTERS CONTAINED THEREIN. IN THREE VOLUMES. VOL. III. "All tilings must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning me." — Luke xxiv. 44. Hie Psalmus est tanto praestantior, quanto prolixior. — Muis. THIRD EDITION. TO WHICH IS PREFIXED THE LIFE OF THE AUTHOR, BY WILLIAM HARRIS, D.D. LONDON: WILLIAM BROWN, 130, OLD STREET, ST. LUKE'S. 1842. SER'MOJfS PSALM CXIX SERMON CXXXVI. Verse 124. — Deal tvith thy sertant according to thy mercy ; and teach me thy statutes. In this verse, we have two requests, the one general, the other particu- lar; wherein he would have the Lord exercise his mercy to him, 'Show thy mercy to me, in teaching me thy law.' The one respects the privilege part of religion, the other the duty part. The one concerns time past, or the pardon of sin already committed, " Deal with thy servant according to thy mercy;" the other, prevention of sin for the time to come, That I may perform my duty for the future, " teach me thy statutes." Mercy is the ground of his request ; teaching God's law, the matter of it. He would have this gift bestowed on him freelj'. First branch, " Deal with thy servant," &c. Where we have, — I. His relation to God, " Thy servant." II. The terras upon which he would have God deal with him, not ac- cording to ray works, but " according to thy mercy." I. His relation is mentioned either, first, as a part of his plea, as if he had said, ' Lord, thou ai't merciful to all ; for thy tender mercies are over all thj' works (Psalm cxlv. 9), much more to thy servants ; now, I am thy ser- vant.' God's servants have a special claim and interest in God ; besides his genei-al bounty, they expect his special mercy and favour : "O Lord, truly I am thy servant; I am thy servant, and the son of thine handmaid" (Psalm cxvi. 16). Clear that, that you are some of Gods servants, once ; and then you may the better expect your master's bounty. Or, secondly, to show his need of mercy, though God's servant. Such an emphasis it seeraeth to have : " Enter not into judgment with thy servant" (Psalm cxliii. 2). Non dicH cum hostihus tu'is ; he doth not say, 'Enter not into judgment with thine enemy ;' but, " with thy servant." So here David, that was God's servant, a man of singular holiness, desireth that God would deal with him in mercy : from first to last, the saints have no other plea. Theodoret on the text observeth, 'O rocrawrjjc aptTyc tQyanjg iXkag Tvxi'iv, &c. ; so great a worker of righteousness beggeth to receive mercy, and looketh for all his salvation by mercy. And again, oI'k divaiTii fiicrQov, aWa (piXavOpuwiav aiTu. He doth not challenge a reward, but asketh favour and kindness. VOL. III. B 2 SEKMONS OX PSALM CXIX. DocTKTNE. — That God's best servants have no other and no better plea, than tliat God would deal with them in mercy. First, Because there is and can be no merit on the creature's part to- Avards God, according to the rule of justice. Adam in innocency could hnpetrarc, not mcrer'i. It was his grace to covenant with the creature, Avhen innocency and purity did adorn our nature ; how much more since the fall, and the distance between God and us hath been so widened by sin ! What merits, must be indehitum and utile. It must be mdehitum. When our righteousness was perfect, yet still due, by virtue of our relation to God as creatures ; and paying of debts deserveth no reward. The law- yers tell uii, J\''emo cojiscquit ur pra'm'mm , qucd fac'it ex officio debitum. We are bound, and do but our duty ; but God is not bound to us. All that the creature hath, and is, and can do, it oweth to God, and hath re- ceived it from him ; and God is in such a degree of excellency above us, that he cannot be obliged. Where there is so great- a disparity of nature and being, there is no common right to make him obnoxious, to make it justice to any action of ours to reward us. Aristotle denied children could requite their parents, and merit from them, and that the obligation of merit is only between equals ; certainly, not between God and men. There was nothing which bound him necessarily to i-eward his creature, but his free covenant. Again, that which merits must be utile, pi'otitable to him from whom Ave chatlenge reward. If we be never so righteous, the benefit is ours, not God's : he is not beholden to us, nseth us not out of indigence, but indulgence ; not as if he needed anything, but we need his blessing. When we have done all, we are unprofitable servants ; and, " My goodness extendeth not to thee" (Psalm xvi. 2). God giveth all, recei\eth nothing from us. The beam oweth all to the sun, the sun nothing to the beam. Secondly, Because, since the fall, there is no claiming but by the cove- nant of grace and mere mercy. A sinner cannot expect anything, but upon terms of mercy. The covenant of works supposed us innocent and holy, and bound us so to continue ; so that the law knoweth not how to do good to a sinner. Once a sinner, and for ever miserable ; it leaveth no room for repentance. So that now there is no hope for the best, according to the rule of strict justice ; but only according to the law of mercy. In the new covenant, there are special differences from the law of works. 1st, That there is not only grace, but mercy and grace too. In the first covenant, there was grace, but no mercy : grace doth all things gratis, freely ; but mercy pitielh the miserable : therefore, till sin and misery en- tered, there could be no room for mercy. There was grace in that cove- nant; for it was of grace that God did enter into covenant with man at all, and of grace that he did accept man's perfect obedience, so as upon per- formance of it to make him sure of eternal life. But now, in the new covenant, God doth show mercy and grace too; and grace in the most rich and glorious manner. Mercy and grace too in this way of salvation, in that there is hope for a sinner, a plank cast out after shipwreck. And grace in the richest and most glorious manner : partly, for the design and end that was driven at, it was the glory of grace : "To the praise of the glory of his grace" (Eph. i. 6) ; and partly, the ground of it was founded upon the infinite mercy of God and the infinite merit of Christ. The infi- nite mercy of God : mercy is the infinite goodness of God, flowing out freely to the creatiu'e, without any moving cause or worth on the creature's SERMON CXXXVI. — veuse cxxir. 3 part to expect it : " It is not of him tliat willeth, nor of him that runneth; but of God that showeth mercy" (Rom. ix. 16). And the infinite merit of Christ: "1 will make an everlasting covenant with you, even the sure mercies of David" (Isa, Iv. 3) ; "And give thee for a covenant of the people" (Isa. xlii. 6) ; and, " I will preserve thee, and give thee for a cove- nant to the people" (Isa. xlix. 8). David, that is Christ, the seed of David; all the mercies of the covenant are exhibited in and by him, in whom the covenant is made with us, and made good to us (2 Cor. i. 20). And he is given for a foundation ; that is, the foundation of a new and better cove- nant. And partly, because of the terms wherein it is dispensed, which is not unsinning obedience, but a sincere owning of Christ, unto the ends for which God hath appointed him. So that, in effect, a thankful acceptance of a free discharge, is all that we do for paying the debt, or to make way for our acceptance with God : " Therefore it is of faith, that it might be by grace ; to the end the promise might be sure to all the seed " (Rom. iv. 16). And, " By grace are ye saved, through faith ; and that not of your- selves, it is the gift of God" (Eph. ii. 8). By the grace of faith, we lay hold upon, or apply to ourselves, Christ and all his benefits ; and that faith God giveth us by his mere grace, not exhibited by any work of others. The whole work of salvation, from its first step in regeneration to its last step in glorification, doth entirely flow from God's free grace, and not from any worth in us. So that this being the end, grounds, terms of the new covenant from first to last, mercy doth all on which our hope dependeth. We must claim by mercy. Thirdly, As there is no merit in the best saints, so there is much de- merit ; and, as there is nothing to induce God to be good to us, so there is much to hinder him, much that standeth in his way : yet God will do us good : " I have seen his ways, and will heal him ; I will lead him also, and re- store comforts unto him" (Isa. Ivii. 18). He taketh motives from himself to pity, when he might take occasion to punish. There are many sins to be forgiven both before and after conversion. We are not only undeserving, but ill-deserving. It was much that God would take us with all our faults, when he first drew us into acquaintance with himself, and entrust us with a stock of grace ; but, after he hath done that, we still are faulting and sinning: yet now there is " no condemnation to them which are in Christ" (Rom, viii. 1 ) ; notwithstanding the relics of corruption, and its breaking out. Fourthly, From the temper of the saints, their humility. None have such a sight and sense of sin as they have, because their eyes are anointed with spiritual eye-salve. They have a clearer insight into the law : "After that I was instructed, I smote upon my thigh" (Jer. xxxi. 19). They are enlightened by God's Spirit : the least mote is espied in a glass of clear water. None are so acquainted with their own hearts and ways, as they who often commune with their own hearts, and use self-reflection. Others, that live carelessly, do not mind their offences ; but they that set themselves, do more consider their ways ; none have a more tender sense of the heinousness of sin. She loved much, wept much, because much was forgiven her (Luke vii.). Some are of a more delicate constitution ; the back of a slave is not so sensible of stripes, as they that have been more tenderly brought up. The beams of the sun shining into a house, we see the dust and motes in the sunbeams, which we saw not before. They profess as Jacob, " I am not worthy of the least of all the mercies, and of b2 4 SERMONS ON rSAI.JJ CXIX. all the truth, which thou hast showed unto thy servant." They groan as Saint Paul, " Oh ! wretched man that I am, who shall deliver me from the body of this death ?"' Use I. — Is information. We learn hence that we should not be dis- couraged, when our hearts are touched with a deep remorse and sense of our failings, and we are desirous to break oft' our sins by repentance : that mercy which is freely vouchsafed in the covenant, which all God's servants have so often experienced, which the best make their only plea and ground of hope, will find out a remedy for us. If you have a heart to give up yourselves to God's service, and so to get an interest in the promises and blessings of the covenant, you may come and sue out this mercy ; for God desireth to exalt his grace. God saith, " Return unto the Lord thy God : I will heal their backsliding, I will love them freely" (Hos. xiv. 1 , 4). It is the delight of grace to do good, notwithstanding unworthiness. The worse of gins do not hinder God's help, are not above liis cure. There is hope for such as are convinced, and see no worth in themselves why God should do them any good : God needs not, will not be hired by the creatures to do it. Use II. — How inexcusable those are that reject the oiFers of grace. If they have any liking to the blessings of the covenant, they have no ground to quarrel and differ with God about the price : " Ho, every one that thirsteth, come ye to the waters, and he that hath no money" (Isa. Iv. 1). You have no cloak for your sin, if you will not deal with God upon these terms. Nothing keepeth you from him, but your own perverse will. Use III. — What reason there is why the best of God's servants should carry it thankfully all their days. From first to last, the mercy of God is your only plea and claim. No flesh hath cause to glory in his pre- sence, there being no meritorious cause in the covenant of grace, no moving and inducing cause, no co-ordinate working cause: "Not for your sakcs do I this"' (Ezek. xxxvi. 32). And in the I Cor. iv. 7, it is said, " Who maketh thee to differ r'' We paid nothing for God's love ; nothing for Christ, the Son of his love : nothing for his Spirit, the fruif of his love ; nothing for sanctifying grace and faith, the eff'ects of his Spirit dwelling and working in our hearts ; nothing for pardon, w^e have all freely ; nothing for daily liread, pi-otection, maintenance ; and shall pay nothing for glory, when we come to receive it: " Looking for the mercy of our Lord Jesus Christ unto eternal life" (Jude 21). It is all without our merit, and against merit: we should regard this, especially when we are apt to say in our hearts, This is for our righteousness ; as Haman thought none so fit for honour and preferment as himself: Ilaman thought so in his heart (Esther vi. 6). So proud-hearted, self-conceited sinners say in their hearts, God seeth more in them than in others. Alas ! you are not only unworthy of Christ, the Spirit, grace, and glor^y, but the air you breathe in, and the ground you tread upon. What did the Lord see in you to judge you meet for such an estate? " I am not worthy of the least of all the mercies, a.id of all the truth" (Gen. xxxii. 10). Did not you slight grace, neglect Christ, as well as otliers.' and doth not sin break out, and make a forfeiture every day ? Use IV. — That we should carry it humbly, as well as thankfully. The best of God's children should most admire grace and glorify mercy, set the crown on merc3''s head. Consider, — .) . What was the first rise of all God's love, what set all a-stirring in SEKMON CXXXVI. — A'EESE CXXIV. O God's bosom (John iii. 16). There was no cause beyond this. In other things, Ave may rise higher, from his power and wisdom to his love ; but why did he love us ? There is no other cause to be given, he loved us because he loved us. It was love first moved the business in the ancient counsel of God's will. God's love is the measure of itself. 2. When he came to apply it, he found us in our blood. It was a great mercy that God would take us into his service with all our faults. We \yere his creatures, but quite marred, not as he made us. We are not what we were when first his : as we came out of his hands, we were pure and holy ; but, since the fall, quite spoiled : " I had planted thee a noble vine, wholly a right seed; how then art thou turned into the degenerate plant of a strange vine unto me ?"' (Jer. ii. 21.) Strangely changed and altered ! If a servant run from his master, and is become altogether blind, deformed, and diseased ; will his master look after him, or care for him, or take him again ? This was our case. 3. What is spoken already is common to others ; you yourselves knew what you were (Titus iii. 3). Every man is soundly affected, more sen- sible of his own case, seeth particular reasons why God should refuse him ; yet you are as brands plucked out of the burning ; who did resist such powerful means, such fair advantages ; you dallied with God. You know the case of others by guess, your own by feeling. You lay not only in the common, polluted mass, but had your particular offences. 4. When taken in a fault, that God Avill pity our weakness and in- firmities in his service : " I will spare them, as a man spareth his own son that serveth him" (Mai. iii. 17); that is, he will continue his favour and good-will to them that serve him. So surely they that have a con- science, and are privy to their manifold infirmities and failings, will admire this. 5. Though for the main we give up ourselves to live according to the will of God ; j^et consider, notwithstanding our sins, what constant humbling considerations there are to keep us sensible of our defects. First, all that you do is not worthy of God ; who can serve so great a majesty as the Lord is, according as he should be served ? " Ye cannot serve the Lord ; for he is a holy God, he is a jealous God " (Josh. xxiv. 29). Alas ! such is the poverty of human condition, that they can never perform service becoming his majesty ; have you a due sense of his purity and ho- liness ? Nay, how jealous he is of the respects of his people ! Secondly, not worthy of such a pure law, which requireth such perfect service at our hands : " The law of the Loixl is perfect, converting the soul," &;c. (Psalm xix. 7, 8.) What doth that speculation produce? that a short exposition of the law begetteth a large opinion of our own righteousness. Thirdly, not worthy such great hopes : " That ye would walk worthy of God, who hath called you unto his kingdom and glory" (I Thes. ii. 12). Since we have such great wages, we should do more work. Is this for Heaven ? Is this for eternity? Fourthly, not such as will answer our obligations. We are indebted to all the persons of the Trinity ; God himself for our portion, Christ our Redeemer, the Spirit for our guide and comforter. The Gentiles greatly obliged to God for fruitful seasons. The Jews ; though acquainted only with God's patience and forbearance, the ceremonial law was a testi- fication of guilt, or a bond that showed the creatures' debt ; this bond was not cancelled. Fifthly, not answerable to the new nature in God's chil- dren ; they would be in a state of perfect conformity and subjection to God. 6 SERMONS ON PSALM CXIX. A seed worketh through the clods, so they groan under the rehcs of cor- ruption and sin (Rom. vii. 24), longing for the time when they shall be more like God, when they shall serve him without spot or blemish ; there- fore are unsatisfied with their present imperfections. These things consi- dered, we should ever keep humble and thankful, praising God's grace : " I will mention the lovingkindness of the Lord and the praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness towards the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his loving- kindnesses" (Isa. Ixiii. 7). Use V. — Directeth us how to pray. Cast yourselves at God's feet, pleading his mercy. ' ' We have heard that the kings of the house of Israel are merciful kings" (1 Kings xx. 31) ; you have heard so of the God of Israel ; try what mercy will do for you : say as David here, " Deal with thy servant according to thy mercy :" my prayers have no other foundation of hope, but thy mercy ; I am nothing, and would be nothing, but what I have from thee ; I have no merits, but thou hast mercy ; all that I have, and expect to have, floweth, and must flow, from this fountain. Take heed of challenging duty as a debt. No, ' Lord, thy mercy is all my plea ; as all thy servants before have done : Lord, remember me in thy mercy ; if any have other things to plead, let them plead ; I am resolved to use no other plea :' " But I have trusted in thy mercy'' (Psalm xiii. 5). Second branch, " Teach me thy statutes." This may be considered apart by itself, or with respect to the context. I. Apart, as an entire prayer in itself: so the doctrine is, — Doctrine. — It is God must teach us his statutes. This will appear, if we consider,— First, What it is to be taught of God. There is a difference betweent grammatical knowledge and spiritual illumination, or a literal instruction and a spiritual instruction ; a greater difference than there is between teaching a child to spell and read the words, and a man to understand the sense. Literal instruction is when we learn the truths contained in the word by rote, and talk one after another of Divine things. But spiritual illumina- tion is when tliese things are revealed to us by the Spirit of God ; as we read of the evidence and demonstration of the Spirit (1 Cor. ii. 4). Others have a " form of knowledge" (Rom. ii. 20). Some have only the report of Christ, have but a human credulity, or the recommendation of others, that reveal the doctrine of God to them. Others receive a revela- tion made to their souls ; their eyes are opened bj' the Spirit (Isa. liii. I). Once more, there is a difference between the Spirit's enlightening in a way of gifts and common grace, and his enlightening in a way of special and saving grace. Some that are enlightened by the Spirit fall away (Heb. vi. 4). Others are " taught of God," so as to come to him by Christ (John vi. 45). This latter sort, that are savingly enlightened, have not only their minds opened, but their hearts inclined. So to be taught, as to be drawn to faith and practice, this is proper to God, who is the Sovereign dispenser of grace. Secondly, This will appear, if we consider the heart of man, which is naturally full of darkness, and oppressed by the prejudices of customs and evil habits : " But the natural man receiveth not the things of the Spirit of God" (1 Cor. ii. 14) ; " The god of this world hath blinded the minds," &c. (2 Cor. iv, 4). This veil can only be removed by the Spirit of God. SER.MON CXXXVI. — TERSE CXXIV. 4 After grace received, we know but in part (1 Cor. xiii. 9); and much of the matter which becloudeth the mind, still remahieth with us. And when our lusts are awakened by temptations, our old blindness returneth upon us, and we strangely forget ourselves and our duty for the present. There- fore we have need to go to God to be taught : " He that lacketh these things is blind, and cannot see afar off" (2 Peter i. 9), Thirdly, If we consider the matter to be taught, it is the mysterious doctrine that came out of the bosom of God. Every art hath its mystery, which strangers cannot judge of: "All Scripture is given by inspiration" (2 Tim. iii. 16). This was a secret which had not been known without a revelation. God hath his mysteries which no man knoweth, but by the Spii-it of God: " It is given unto you to know the mysteries of the king- dom of Heaven; but to them it is not given" (Matt. xiii. 11). Those that have Scriptures, yet have scales on their eyes, they have not saving knowledge (1 Cor. ii. 14). How sharp-sighted soever graceless souls may be in things that concern the present world, yet they are so blind in spi- ritual things, as not to be affected and engaged thereby seriously to turn to God. Yea, how accurately soever they can discourse on the theory, and preach of Christ and his ways, yet they have no transforming light. God's mysteries must be seen in his own light, or they make no impression upon us : " In thy light shall we see light" (Psalm xxxvi. 9). The Scriptures containing the sum of the Lord's mind, none can of themselves attain to the meaning of them. It was not tlie device of man's brain. So none understand by their proper skill and invention. There are such knots as cannot be untied and loosed, but by imploring the help of the Spirit. Use. — 1. To press us to be often with God for this teaching, and make it our great request to him. A gracious heart would fain learn the right way to Heaven : " Oh ! send out thy light and thy truth"' (Psalm xliii. 3). Direction how to carry ourselves is a great blessing. 2. The blindness of our understanding should make us more earnest with God. We are apt to mistake our way, through the natural weakness of our undei'standings, especially when lusts and interests interpose : " The way of man is not in himself ; it is not in man that walketh to direct his steps" (Jer. x. 23). As man understandeth not events, so easily mis- taketh present duties, 3. Our present estate. The world is "a dark place" (2 Peter i. 19), compared with the light of glory ; it is but a light that shineth out of a room where a candle is ; and a room where a candle is not seen, the glim- merings of the ante-chamber of eternity. Our own reason, the counsel and example of others, will easily misguide us. So the more we depend upon God, the more he will undertake to teach us. Those that make their own bosoms their oracle, God is disengaged from being their guide : they need him not ; but the snares they run into will soon show them how much they need him. 4. How unapt we are to see conclusions in the promises, and to apply general rules to particular cases and times ; which most Christians cannot Ao 'tv oiaXoyiaixoiQ avTiov, in their inferences; "Vain in their imaginations, and their foolish heart was darkened" (Rom. i. 21). 5. To bind all upon the heart, and to lie under the conscience of our duty, maketh the difficulty the greater ; many imprison the truth in un- righteousness. Well then, beg the constant direction and illumination of God's Holy Spirit, cast yourselves upon him in the sense of your weak- 8 SEEMONS ON PSALM CXIX, ness, and see if he will refuse you ; say, ' 1 am blind and ignorant ; Lord, guide me.' It is dangerous to be left in any part of our duty to ourselves. II. If we consider the words with respect to the context. And first the remoter context, where David speaketh like a man under trouble and oppression: "Let not the proud oppress me," &.c. (verses 121, 122.) Lord, show me what to do in this time of my oppression. DocTKiXE. — Direction how to carry ourselves in trouble, till the deliv- erance Cometh, is a great mercy, and should be earnestly sought of God. Reasons : — 1. From the parties oppressing. They that oppress, watch for our halting, as Jeremiah comjilained (Jer. xx. 10). They accused the Projihet unto the ruler, and so to work his ruin, if they could find him tripping in anything. Novi^, when we are watched, we need sj^ecial direction, that God would teach us to walk warily and safely : " Teach me thy way, O Lord, and lead me in a plain path, because of mine enemies" (Poalm xxvii. 11), or those which observe me. They watch to get some advantage : therefore, that they may have no advantage against us, we should not trust to our own single wisdom. 2. Because the danger of sin is a greater inconvenience than the danger of trouble. In times of trials and troubles, we are in danger of soul-losing and sinning, as well as bodily danger ; therefore we have need to beg wisdom of God to carry it well under trouble, because we are so apt to miscarry, unless God guide us continually in our dark condition, and take us by the hand, and help us over our stumbling-blocks. There are many sins incident to our condition. (1.) Uncomely passion and miadvised speeches ; therefore David pray- eth in his trouble: "Set a watch, O Lord, before my mouth; keep the door of my lips" (Psalm cxli. 3). In our oppression, we are under a temp- tation to hurt our own cause by unadvised and passionate speeches : when we have too great a sense of the temptation, something or other breaketh out to God's dishonour. (2.) Some indirect course to come out of trouble (Psalm cxxv. 3). Men that make haste out of trouble, carve to themselves, break prison before they are brought out. Necessity is an ill counsellor, and will soon tempt us to some evil way for our own ease, some sinful compliance or confede- racy. The Devil tempted Christ when he was hungry (Matt. iv. 3), hoping to work upon his necessity. (3.) Private revenge, or meeting injury with injuries. We are apt to retaliate : " Wliy should this dead dog curse my lord the king? let me go ever, I pray thee, and take off his head " (2 Sam. xvi. 9). Revenge is soon up. No man is troubled if a shower of rain falleth upon us ; but, if any cast a bucket or basin of water upon us, we are in a rage presently. We can better bear any trouble from God, than injuries from men : "Op- pression maketh a wise man mad." A revengeful spirit is contrary to our heavenly calling. (4.) Waxing weary of our duty, and quite tired and discouraged in God's service : " Consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds " (Heb. xii. 3). AVeariness and fainting belong properly to the bodj% and they differ gra- dually : weariness is a lesser, and fainting a higher, degree of deficiency ; as when a man laboureth, hungereth, or travelleth, it abateth his strength, and abateth the active powers, ortoileththe spirits, the principle of motion. SERXXON CXXXVr. VEKSE CXXIV. 9 And from the body it is translated to the mind, to a less or higher degree of defection; and is thus, when troubles are many and long continued, then we begin to grow faint, and wax weary of the faith and service of Christ, and sink under the burden. It is the Devil's design to make us weary, and tire us out in the service of God. (5.) Another evil is despairing and distrustful thoughts of God. David after all his experiences of God, though he had conducted him up and down, " I shall now perish one day by the hand of Saul " (1 Sam. xxvii. 1), He had a particular promise and assurance of the kingdom, and had seen much of God's care over him ; yet, after all this, David doubteth of the word of God: "I said in my haste, I am cut off from before thine eyes; nevertheless, thou heardest," &.c. (Psalm xxxi. 32.) As if he should say, God hath no care of me, nor thoughts of me ; and at that instant deliver- ance was coming. (6.) Questioning our interest in God by reason of the cross. Our Lord hath taught us to say, " My God, my God," in the bitterest agonies, when he was upon the cross ; but few learn this lesson : " If the Lord be with us, why then is all this befallen us ?" (Judg. vi. 13.) Sometimes we ques- tion the love of God, because w^e have no affliction, and anon because we have nothing but affliction ; as if God were not the God of the valleys as well as of the mountains. Well then, seeing all these distempers are incident to an afflicted estate, we should the more carefully watch against them. 3. Because our enemies make a great advantage of our failings, and harden themselves in their prejudices, if we carry not a holy, good cause, in a holy, religious way, and will take the least occasion given from a ques- tionable practice to slander the truth : "Ought ye not to walk in the fear of God, because of the reproach of the Heathen our enemies ?" (Neh. v. 9.) If you should trip in anything, you shall soon hear of it, to the reproach of religion. A holy and wise carriage in afflictions, is very honourable to the Gospel ; otherwise, your testimony is rejected and blasted. Use. — Well then, desire the Lord to guide thee in all thy troubles ; yea, if God doth guide you, let this satisfy you before the deliverance Cometh about. It is a mercy if you have direction, though you have not deliverance ; for a godly man should not so much regard the ease of the flesh as the performance of his duty to God. If you carry your cross re- gularly, with faith and patience, God may have more honour, and you more profit, by your affliction than by your deliverance. Yea, to be instructed in the word, and be taught your duty, is in itself a greater mercy than a deliverance : " Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law" (Psalm xciv. 12). It is a blessed thing; yea, it is a deliverance itself; for it delivereth you from the spiritual evil of the rod, which is the curse. Sufi'ering doth not come as a curse, when in- struction goeth along with it. Yea, it is the means of our great deliverance from the present evil world, as it is a pledge of our future deliverance in due time ; for God is not unmindful of us, and will not leave us without the conduct of his Spirit. Secondly, To handle the words with respect to the nearer context in verse 123, " Mine eyes fail for thy salvation."' This teaching is begged after he had complained of the delay of the promises, and so implicitly he complaineth, not of the falsity of the word, nor the non-performance of the promise, but of the weakness of his own faith. 10 SEUilONS ON rSAL3I CXIX, DocTKixE. — When the Lurd suspends the promised deliverance, the godly suspect not the truth of his word, but the darkness of their own un- believing hearts. They think this failing is because they are no more enlightened ; they are dull in conceiving, and misty and cloudy in their apprehensions, and therefore would have a clearer understanding of the promise, and a more quick-sighted faith. Or have failed in the performance of the condition required ; therefore desire that God would teach them, and show them their errors, and cause them to profit in sanctification. Thus should we do in like cases, when there is a seeming contradiction between the word and the works of God, betwixt his promises and his providence about us : his voice is sweet like Jacob's, but his hands rough like Esau's. Do not sus- pect the promise, but your understanding ; go into the sanctuary (Psalm Ixxiii. 17), God will help you to reconcile things: otherwise, the difficulty will be too hard for you. The saints that have suspected or distrusted God, have found themselves in an error (Isa. xlix. 14, 15 ; and Psalm Ixxvii. 8 — 10). First, you must not interpret God"s promise by his providence, but his providence by his promise; and the promise is the liglit side, and pro- vidence the dark side, of the cloud : " Thou art a God that hidest thyself, O God of Israel, the Saviour" (Isa. xlv. 15); "Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known " (Psalm Ixxvii. 10). We cannot trace him, a man cannot find out the reason of everything that God doeth. Secondly, thou must distinguish between a part of God's work and the end of it. We cannot understand God's pro- vidence, till he hath done his work. In the last act of the comedy, all the errors are reconciled. Tarry till then : "At evening time it shall be light" (Zech. xiv. 7), We view providence by pieces, and we know not what God is a-doing, rending and tearing all in pieces ; but view God's work in its whole frame and contexture, and it wdll appear beautiful. Thirdly, we must distinguish between what is best for us, and what ??r judge is best for us: " Who led thee through that great and terrible wilderness, wherein were fiery serpents and scorpions, and drought, where there was no water, Avho brought thee forth water out of the rock of flint ; who fed thee in the Avilderness with manna, which thy fathers knew not ; that he might humble thee, and that he might prove thee, to do thee good at thy latter end " (Dent. viii. 15, 16). Other diet is more wholesome for our souls, than our sick appetite craveth. It is best with us many times when we are weakest: " When I am weak, then am I strong"' (2 Cor. xii. 10); worst, when strongest : " When he was strong, his heart was lifted up to his destruction" (2 Chron. xxvi. 16). Many times the buflfetings of Satan are better for us than a condition free from temptations ; so is poverty and emptiness better than fulness. Fourthly, we must distinguish between what things are in themselves, and what in their reduction, use, and ten- dency. All things are for a believer in their use, though they may be against him in their nature: " All things work together for good to them that love God" (Rom. viii. 28). All their crosses, yea, sometimes their sins and snares, God will over-rule them for good ; and the Avork of grace sometimes goeth back, that it may go forward. Many such cases there are, which look like a contradiction, which we shall not know what to make of them, unless Ave bring it to Christ an interpreter, one of a thousand. But take heed, in these confusions and tossings of thy soul, how thou re- flectest on God ; a little experience Avill confute thy prejudices. SEEMON CXXXVI. VEESE CXXIV. 11 Thirdly, With respect to the nearest context, the former clause of this verse. After an appeal to the covenant of grace, or a petition for mercy, he asketh direction to keep the law. Doctrine. — They that would have mercy by the covenant, must be earnest to be taught God's statutes. Mercy and teaching are David's two great requests, throughout this and other psalms. Reasons : — 1 . The moral obligation of the law still heth on God's servants, that are taken into the covenant of grace. There is an eternal obligation upon the creature, to love and serve the Creator, which cannot be dissolved. We are not redeemed from the service of the law by Christ, but the curse of the law : "Being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life" (Luke i. 74, 75). The end of our redemption was not to destroy our service, according to the law, but to fit and enable us to perform it, according to the image of God restored in us (Eph. iv. 24). The new man is created, to restore in some measure those abilities we lost in Adam. God never yet gave man a liberty to be free from the obligation of the moral law ; he would not pardon any sin against it without satisfaction made by Christ, and believed and pleaded by sinful man. Christ merited, and God restored the spirit of sanctitication, that men might keep it. He will not spare his own children when they transgress against it by heinous and scandalous sins, as to temporal punishments : " The lighteous shall be recompensed in the earth ; much more the wicked and the sinner" (Prov. xi. 31). David and Eli both smarted for their sins. No man hath interest in Christ, unless he return to the obedience of this law : "»To them that are without law, as without law (being not without law to God, but under the law to Christ), that I might gain them that are without law" (1 Cor. ix. 21) ; " There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the »Spirit ; for the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (Rom. viii. 1, 2). No interest in mercy else : "As many as walk according to this rule, peace be on them and mercy" (GaL vi. 16). AVe cannot have full communion with God, till we perfectly obey it : " That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing ; but that it should be holy and without blemish" (Eph. v. 27). 2. The great privilege of the covenant of grace is, to be taught God's statutes, or to have a real impress of them upon the heart and mind ; which is the way of Divine teaching : " For this is the covenant that I will make with the house of Israel after those days, saith the Lord ; I will put my laws into their minds, and write them in their hearts ; and I ^^ ill be to them a God, and they shall be to me a people" (Heb. viii. 10). He will cure us of our wickedness, weakness, and carelessness, and enable us to keep his law : it is God's undertaking to do so, and tliat of free grace and favour ; for he is not indebted to us : it is to give us knowledge of them, and power to keep them. Much of the law natural cannot be severed from it ; and that is the reason why the Heathens have the law written upon their hearts (Rom. ii. 15). But the writing is very imperfect^ both as to knowledge and power to keep it. God will imprint them more perfectly, this is the true notion of the law. By the mind is meant under- 12 SEKMONS ON PSALM CXIX. standing ; by the heart, the rational appetite. In the mind is the directive counsel ; in the will, the imperial and commanding power. There is the prime mover of all human actions; he giveth an apprehensive and percep- tive power, whereby we apprehend things more clearly, and effectually desire and affect spiritual delights. Use — 1. Is to refute the claim of them that would plead mercy, but would still go on in their own ways, blessing themselves in their sins. Till our hearts and minds are suited to God's law by a permanent tincture of holiness, we are not fit subjects to ask mercy and the promises of the covenant. 2. If we would have this effect, we must go to God, who alone can work upon the immortal soul, to reform, mould, or alter it. A new man or angel cannot do it : they may by sense and fancy teach him many things ; but to make these lively impressions must be the work of the Spirit. SERMON CXXXVII. Verse 125. — I am thy servant ,- give me understanding, that I may know thy testimonies. In this verse, he repeateth his plea and request also. In the former verse, he mentioneth the relation of a servant, and prayeth, " Teach me thy statutes :" and here again, first, asserteth his relation to God, "I am thy servant ;" and, secondly, reneweth his request, " Give me understand- ing ;" thirdly, the fruit and effect of the grant, " That I may know thy testimon^s ;" or, then I shall know. This repetition hath its use : this repeating his relation to God showeth, that where the conscience of our dedication to God and our endeavours to serve him is cli:ar and sincere, we should not easily quit our claim. Deal with thy servant in mercy ; yea. Lord, I am thy servant : I have my fail - ino-s • but. Lord, it is in my heart to serve thee, I can and will avow it as lono- as I live. Our defects and disallowed failings do not deprive us of the title of being God"s servants ; we may take comfort in it, and assert our interest in the promises as long as we delight to do his will. And, . thouo;h unbelief opposeth our claim, we must remove it in the face of all objections. Christ puts Peter to a threefold assertion of his love to him (John xxi.). It is supposed we do not He in these redoubled professions of our respect and service to God. Secondly, this renewing his request showeth his earnestness to increase in spiritual understanding. Savoury and powerful knowledge of Divine things is in itself so excellent a benefit, and our necessity of it is so great, that we cannot enough pray for it. Only observe that, in the former verse, the notion was statutes, here testimonies. Statutes are that part of God's word which we should obey ; testimonies, that part which we should believe ; viz., the promises. But this may be too critical, the words being taken in this psalm in a greater latitude. Doctrine. — That it is a good plea, when we want any mercy, spiritual or temporal, to be able to plead that we are God's servants. I. That there are a sort of people, that in a peculiar manner are God's servants. II. These may plead it when they want any mercy spiritual or temporal. SERMON CXXXVII. YEKSE CXXA^ 13 First, That some are in a peculiar manner God's servants. The saints of God are so called ; it was Moses's honour : they sing the song of Moses, the servant of the Lord. So, " Now, after the death of Moses, the servant of the Lord" (Josh. i. 1). So Paul asserts it of himself : "God, whose I am, and whom I serve" (Acts xxvii. 23). Here is a true description of a Christian man ; he is God's, and serveth God. He is God's by special appropriation and communion with God ; he serveth God ; that is, walketh answerably to his relation, and is ever about God's work. Elsewhere he describeth himself by his service, "God is my witness, whom I serve with my spirit" (Rom. i. 9) ; " God, whom I serve from my forefathers with pure conscience" (2 Tim. i. 3). But to know who in a peculiar manner are God's servants, we must distinguish. 1st, God is served actively and passively, by necessity of nature or voluntary choice. Passively, by necessity of nature, all creatures, even the inanimate, are his servants : " They continue this day according to thine ordinances; for all are thy servants" (Psalm cxix. 91). But ac- tively, to serve him out of duty and choice ; so do only men and angels, who were made immediately for his service ; the brute and inanimate crea- tures only ultimately and terminatively. They have a principle in their nature to incline them to it ; are not only overruled so to do by the conduct of general providence. The water that driveth a mill serveth my purpose, but otherwise than the miller or overseer of the work. Fire and water are my servants, much more he. 2ndly, We must distinguish between those who are God's servants de jure, of right, and those who are so de facto, indeed ; servants of right, and actually his servants. Ds jure all men are God's servants; God made them for himself (Prov. xvi. 4), and Christ bought them for himself: " For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living'' (Rom. xiv. 9). He is lio-KOTr^q, a Lord and master, where he is not kv^ioq, a covenant-redeemer and Saviour: "Deny- ing the Lord that bought them" (2 Peter ii. I); k-^o^aoavTa, a master that bought them for service, and may challenge a right and interest in them, having shed his blood for mankind. But de facto, those are God's servants who yield themselves up to God's dominion, to serve and please him in all things with cheerfulness and consent. The covenant is represented under divers notions; as a covenant of friendship, Abraham "was called the friend of God" (James ii. 23) ; as a conjugal covenant, " I will betroth thee unto me" (Hos. ii. 19); as a covenant between king and subjects (Isa. xxxiii. 22) ; as a covenant between masters and servants, that take hold of his covenant, and join themselves to the Lord to be his servants (Isa. Ivi. 6). The two former notions imply the sociableness and intimacy we have with God in the covenant ; the two latter, our inferiority and subjection. Both must be minded, that, as, on the one side, we be not slavish and under bondage, so, on the other, we may not behave ourselves too fellowlike with God. We are such servants as are also friends ; yea, as sons ; yea, his spouse. The end of jouiing ourselves to the Lord, is iiot to be partners with him, but servants to him. 3rdly, Some are servants by visible profession and baptismal engage- ment; others really and indeed, by conversion to God, or an actual giving up of themselves to his use and service. By baptism, we are professed servants and subjects to the God of Heaven, bound to be so ; for it is the seal of that covenant of service I spake of before, and so bindeth our ser- 14 ser:!ions on rsALTo: cxix. vice in it. We renounce the Devil, the world, and the flesh, and dedicate ourselves to the Lord. Justin Martyr saith, they did ava9i^iaTic,siv t«i;r«e rw Qt(iJ. And, "And entered into a covenant with thee, saith the Lord God ; and thou becamest mine" (Ezek. xvi. 18); "The like figure whereunto even baptism doth also now save us ; not the putting away the filth of the flesh, but the answer of a good conscience toward God" (1 Peter iii21). By profession, all baptized persons are God's servants; but, in reality, all converted persons are so, that are turned from idols to serve the living God (1 Thes, i. 9). Without this, Christ will not be contented with an outside acquaintance, and the flattery of empty titles ; but will the more challenge us by virtue of our profession : "If then I be a father, where is mine honour ? and if I be a master, where is my fear?" (Mai. i. 6.) Cui res suhjecta nomine, nef/atiir, is nomine illuditur. It was no honour to Christ, but a mere mockery, to be called King of the Jews, whilst they buffeted Christ and spat upon him. If God be a master, he Avill have the honour, fear, and obedience, that belong to a master, that we should be afraid to offend him.^ 4thl)', Tliere are some that are servants by general relation to distinguish persons, and some by way of special attendance. A servant in general re- lation, is every Christian servant; by special attendance, are either angels, and they are called his " ministers" (Psalm ciii. 21), as being in near and special attendance about their master's person, courtiers of Heaven, most in grace and favour with God. A man may have one to his business, that yet hath not one to attend his person. Among men, the magistrate is the minister of God for good (Rom. xiii. 4). Ministers are servants in special attendance, therefore Paul so often calleth himself the servant of Jesus Christ : " Whom I serve with my spirit in the Gospel of his Son" (Rom, i. 9). Ministers of God ; not of\he people, but for the people, because of their near service about and under God. David was both a holy man, and a king, and a prophet. David, as a king, might use this petition : it highly conce^-neth one iu public rank and office to say to God, "I am thy servant." Yea, as private believers, I observe it not only to distinguish persons, but to distinguish the work of the same person. Christians have, besides their gene- ral calling, a particular calling, wherein to serve God. God hath given us all talents to trade withal, " Who called his own servants, and delivered unto them his goods" (Matt. xxv. 14); "Occupy till I come" (Luke xix. 13). Dona talenta. Every one of us, as instruments of Providence, are to serve God in our generations (Acts xiii. 36) ; and so not only to mind the work of our general calling, but that particular work which he hath given us to do in our way and place. The general and particular calling do not cross, but help, one another. In your particular calling, as instruments of God's providence, you provide for your support, during your service, and the re- lief of others: so that, as God's servants, you are not to be idle, but to have a lawful employment and calling, that you may not cast yourselves upon temptations of using sinful shifts for your support and living. It is also a remedy against the evils that flow from idleness and too much ease, and that he may promote the good of church, family, and kingdom. And then the general calling helpeth the particular, by limiting it, and our endea- vours therein, that so we may have time to save our souls ; and directing us, that we do all things hohly and justly as becometh the servants of the Lord. Secondly, These may plead it when they want any mercy, spiritual or temporal. SJEKMOX CXXXVII. VEKSE CXXV. 15 1st, It is not a plea contrary to grace. Indeed, no such plea can be allowed in the new covenant; partly, because it is the mere mercy of God to advance us to this honour, to make us his servants, and the fruit of his goodness, rather than our choice: "It is not of him that willeth, nor of him that runneth; but of God that showeth mercy" (Rora. ix. 16). Willing, and running, and working, and serving, are necessary afterwards (1 Cor. ix. 24), as our way and qualification. Again, our service is mixed with many weaknesses. Mercy there needeth to interpret our best actions, j^eace and mercy, when we have done most exactly (Gal. vi. 16); yea, the very plea of servant excludeth all thought of merit; for a servant ipso jure nii- 7iisteriu))i domino debet: " Doth he thank that servant, because he did the things that were commanded him.^ I trow not" (Luke xvii. 9). 2ndly, It is not contraiy to humility. It is not, we are thy children, we are thy saints ; but, we are thy servants. It is the meanest of relations, it speaketh duty rather than perfection, and pleads not property of the house, but property and interest in God. The best of us are laut servants to the high God, and therefore should not carry it proudly either to our master or to our feUow-servants. It is an humble claim. 3rdly, It speaketh comfort ; for God will provide for his family, and will give maintenance, protection, direction, help, and finally wages, Avhere he requii'eth and expecteth service ; for the present, necessaries by the way ; for the future, a blessed reward. For the present, we may depend on him as servants on their Lord : '' Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress," &c. (Psalm cxxiii. 2.) Servants had their dole and portion from their masters ; the males from the master, the females from the mistress ; therefore is the expression of " looking" here used. First, God will give direction. In the text, David, upon the account of being God's servant, beggeth to know his will, as all good servants study what Avill please their masters; and will God appoint us work, and not tell us what it is? "Teach me to do thy will, for thou art my God; thy Spirit is good, lead me into the land of uprightness" (Psalm cxliii. 10). God doth not only show us what is good in his word, but teacheth us also by his Spirit, and directs us in every turn and motion of our lives; and we ask it of him, as he is our God and Lord. Secondly, help and assistance. God is no Pharaoh, to require brick and give no straw ; his grace is ready to help the endeavouring soul : " Work out your own salvation, &c. ; for it is God which worketh in you both to will and to do" (Phil. ii. 12, 13). He exciteth the first motions, and still carrieth them on to perfection. Thirdly, protection while he hath a mind to use us : " Be surety for thy servant for good, let not the proud oppress me" (verse 122 of this psalm). Under the law, if a servant was hurt, the master was to take an account, and satisfaction to be made to him for his servant ; so God taketh an account of the wrongs of his servants, and will demand satisfaction. Fourthly, maintenance. Every man hath a care devolved upon him, to take care of his family, and provide for them (I Tim. V. 8), as instruments of God's providence ; and will not God pro- vide for his own ? And then for time to come, God's servants have good wages : "He is a rewarder of them that diligently seek him" (Heb. xii. 6). We need not seek another pay-master, there is a sure reward: "But to him that soweth righteousness, shall be a sure reward" (Prov. xi. 18). And a great reward : " And in keeping of them, there is great reward" (Psalm 16 SERMOXS ON PSALM CXIX. xix. 11). And a full reward, "But that we receive a full reward" (2 Jolm 8). No desire remaineth unsatisfied. Use. — Is to persuade us to become the servants of the Lord. 1. I will plead with you upon the account of right ; you ought to be so jwe o-ecftlonis, you were created by him. As a man expecteth fruit from "the vine which he hath planted, so may God expect from the creature which he hath made ; yea, you were made for this end. If God had made us for another purpose, our living to that end and purpose had been regular. But this was his end, that he might be served by us. Let us lay these things together, consider what an absolute power God hath by creation : no lord hath such a right over his slave or servant as God over us. The slave or servant is either taken in battle, or bought and hired with our money ; but God made us out of nothing : he that made a thing at his own pleasure, hath a greater right than another can have by purchase, yea, greater right than a master over his beast. A master hath a greater right over his beast than over his servant : the dominion over the beast is more natural to us than over a servant: the servant and master have the same common iiature. When he gave us dominion over the beasts of the field, the one is founded in God's original grant, the other is but a civil right founded in temporal accidents. Something is due, even to a slave, as our own flesh. Yet a man cannot absolutely do with his beast as he will, the law of God interposetl) : a good man is merciful to his beast : God will not allow a cruel disposition, nor give us the absolute disposal over the creatures which we made not. Nay, more than a potter over tlie vessels which he hath framed, or a workman over his work : he only giveth external shape or figure, by art out of matter already prepared ; but God giveth the whole being out of nothing, nothing but what is his. A potter hath power over his work to dispose of it as he pleaseth ; here the law interposeth not. Surely, if a potter hath power to dispose of his vessels, God hath an absolute power to smite or heal, lift up or cast down, save or condemn. None can say, What dost thou ? He did not fashion us out of matter prepared, but out of mere nothing. But this was his end, that we should love, and fear, and serve, and glorify him. Our business was not to eat and drink, and please ourselves and others, and live a merry life. All things act to the end for which they were created : the sun to shine by day and enlighten the world, the moon and stars by night ; and they answer their end. Their ultimate end is to serve God ; their next end, to serve man. All things in the world are either subjected to our dominion, or created for our use : the heavens, though not under our dominion as beasts, yet are for our use ; the lower heaven to give us breath, the middle heaven to give us light and heat, the highest Heaven for our dwelling-place. The sun runneth and hasteneth to give us light. The sun shineth for us, the wind bloweth, and the water floweth for our use. The earth and air are for our use ; the earth to tread on, the air to breathe in ; and shall not we serve him, that made the whole course to serve us? All the creatures are at work for us day and night, for a poor worm of six feet long ! yea, the Creator is at work for us : " My Father worketh hitherto, and I work." We complain if the creatures do not serve us, and shall not we serve God who gave us those servants .^ 2. A right of preservation. He is Lord alone, because he preserveth all things : " Thou, even thou, art Lord alone; thou hast made Heaven, SEEMON CXXXYII. VKESE CXXV. therein, the seas and all that is therein ; and thou preservest them all " (Neh. ix. 6). At whose table are we fed ? at whose cost and expense are we maintained ? upon whom do we depend every moment, for being and operation? " In him we live, and move, and have our being" (Acts xvii, 28). He upholdeth all things by the word of his power (Heb. i. 3) ; he doth every moment continue what he gave at first. Things were not made that they should act and subsist of themselves, as the house abideth when the inhabitant is dead and gone. A daily influence is necessary : as the beams depend on the sun, so do we every moment upon God ; every day we are bound to serve him. If God should turn us otf for preservation to ourselves, how soon should we return to our original nothing ! God is disengaged, if we serve him not. If, out of indulgence, he continues our beings, what vile ingratitude is it not to serve him ! " The ox knoweth his owner, and the ass his master's crib ; but Israel doth not know, mj people doth not consider" (Isa. i. 3). Would you maintain a servant to do his own work ? Since we live upon God, we should live to him. 3. A right by redemption : " And ye are not your own ; for ye are bought with a price : therefore glorify God iia your body, and in your spirit, which are God's" (1 Cor. vi. 19, 20). If a man had bought another out of slavery, all his time, and strength, and service belonged to the buyer: Christ hath bought us from the worst slavery with the greatest price, and shall we rob him of his purchase ? This was his end ; he did not redeem us to ourselves, but to God ; not to live as we list, to exempt us from his dominion, that is impossible. Saul promised to make him free in Israel that would destroy Goliah (I Sam. xvi. 25); but to be free from God's dominion cannot be ; that was not Christ's end in redeeming us, but that we might be put into a capacity to serve God. Well then, when God hath such a right in us, we ought to obey him. Secondly, Consider, what an honour it is to be God's servants. Scrv'ire Deo, regnarc est. The meanest offices about a prince are honourable. No such honourable employment as God's service, both in respect of the person whom we serve, the great God, and the service itself; it is a ser- vice of "righteousness and holiness" (Luke i. 75). This is no drudgery, our natures are ennobled ; the liberty and perfection of human nature are preserved by this service. And then, for the quality of our reward, there is no such wages, no such reward in any service : " And where I am, there shall also my servant be : if any man serve me, him will my Father honour" (John xii. 26). Here is true honour, fitted for great spirits that will not stoop to trifles ; and indeetl, God's servant is the only great spirit. The most eminent servants in the courts of kings have but a splendid and more gaudy slavery, in comparison of God. Thirdly, What a happiness, as well as an honour, both in respect of our present conmiunion with him and future fruition of liim ! The queen of Sheba said of Solomon's servants, " Happy are thy men, happy are these thy servants, which stand continually before thee, and that licar thy wis- dom" (1 Kings X. 8). Happy those, indeed, that serve God, they are friend-servants: "Henceforth I call you not servants, for the servant knoweth not what his Lord doeth ; but I have called you friends, for all things that I have heard of my Father, I have made known unto you" (John XV. 15). In regard of intimate communion, they are treated as sons, though they be servants. Now, it is very comfoi-table to be taken into God's bosom, and to have access to him upon all occasions. Besides the reward VOL, III. c 18 SERMONS ON rSALM CXIX. and wa^es in the life to come, God's servants have great vales : our ear- nest is better than the world's wages. Consider,— ,,-n . r^ a u Fourthly, What a hard master we were under before : But God be thanked, that ye were the servants of sin" (Rom vi 17). You have obeyed many masters : ye were " sometimes foolish, disobedient, deceived, servin- divers lusts and pleasures" (Titus iii. o) ; you that were at the beck ol- everv brutish lust, and were carried to and tro with so many con- trary passions and aftections, that have left so many wounds in your con- sciences, alarmed by terrors every day, when you denied yourselves nothing thought nothing too much or too dear to spend or part with in a smtul Fifthly If once we come to choose his service, we shall find a differ- ence bet'v^en the Lord and other masters : " Nevertheless, they shall be his servants, that they may know my service, and the service ot the king- doms of the countries" (2 Chron. xii. 8). The sorrow of the one, the sweetness of the other ; the misery of the one, the blessedness of the other ; the bondage of the one, the liberty of the other ; they that forsake or refuse God's service, shall soon find worse masters. God hath ways enough to punish our straggling from duty and slighting his service ; either by put- ting us under hard task-masters, some that shall turn the edge of authority against us, push with the horns of a lamb, a barbarous enemy, making us to be mutual oppressors of each other, or by giving us over to batan s power, or our own hearts" lusts. _ Sixthly Christ's service is not hard nor heavy : " My yoke is easy, and ray burthen is light" (Matt. xi. 30), notwithstanding all your prejudices ac/ainst it. These men live as they list : they think this is a sweet liberty, to be c^uided by their own wisdom, and live according to their own wills, accordtno- to their own ends ; and that it is better than to be curbed (Psalm it 3) ; but, after a little while, they have other thoughts, they will find the bitterness of such a course. On the contrary, the more we tiy the service of God, the sweeter we shall find it to be: "And his command- ments are not grievous" (1 John v. 3). And, "Her ways are ways of pleasantness, and all her paths are peace" (Prov. iii. 17). Our work is wages ; and our very work carrieth a reward in the bosom of it, so sweet ancl comfortable it is. Now for directions. 1. If we would be God's servants, we must sincerely, wholly, and abso- lutely ^ive up ourselves to do his will ; and never more look upon our- selves lis our own masters, to do what we please ; but wholly to study what will please God. Isa. Ivi. 6, they "joined themselves to the Lord to serve him, to love the name of the Lord, and be his servants. ' " Know ve not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey?" (Rom. vi. 16.) There is a solemn dedication made ; we take up his service seriously ; not upon example barely, or tra- dition', or fear, or constraint, or some base respects or sinister ends, or some sudden pang or motion ; but after serious and due deliberation, out of judgment rightly informed, and affection thereon grounded, do engage themselves to perform humble service to God ; without limiting or power of revocation, sive up themselves wholly to follow his directions. 2 God's "servants have work to do ; none of them must be idle : " Why stand ye here all the day idle ?" (Matt. xx. 6 ;) " Serve him without fear in holiness and righteousness" (Luke i. 74, 75) ; " Work out your own salvation with fear and trembling" (Phil. ii. 12); " Herein do I exercise SERMON CXXXVII. VEKSE CXXV. 19 myself, to have always a conscience void of offence" (Acts xxiv. 16). We must not put hands in hosom, having so much Avork to do. Many pre- sume of being God's servants ; but it is only in the notion, they do nothing for him. 3. This service must not be done grudgingly, but heartily : " Also the sons of the stranger that join themselves to the Lord, to serve him, to love the name of the Lord, and be his servants" (Isa. Ivi. 6) ; " To love him, and to serve the Lord thy God ' (Deut. x. 12). God will not be served but out of love, not by necessity and constraint. "\Ve must yield obedien- tiam seri'i, but not sermlem ,• we are delivered from a slavish spirit : We " have not received the spirit of bondage again to fear" (Rom. viii. 15). God's service must be gone about with ready affection and good- will. The respect which we show to God is called service, in regard of our strict obligation to it ; but obedience, in regard of our readiness of mind to perform it. Secondly, not slightly; but with reverence and zeal: " If I be a master, where is my fear ?" (Mai. i. 6.) " Serve the Lord with fear, and rejoice with trembling'' (Psalm ii. 11); and, "Work out your own salvation with fear and trembling" (Phil. ii. 12); and, "I beseech you, &c., by the mercies of God, that ye present your bodies a living sacri- fice, holy, acceptable unto God, which is your reasonable service" (Rom. xii. I). God will not be put off with anything by-the-by ; it is a lessen- ing of his majesty : " I am a great king." Thirdly, it must be done con- stantly, not by fits. He that is God's servant, never ceaseth from his work ; their feasting, w alking, sitting, sleeping, waking, hungry, thirsty, hearing, or praying, it is all for God : he that doth any of these things merely for himself, to gratify the flesh, doth not act as God's servant ; " Instantly serving God day and night" (Acts xxvi. 16). Fourthly, orderly : all things in God's service must be regarded according to theii- weight : " For he that in these things servcth Christ, is acceptable to God, and approved of men'' (Rom. xiv. 1 8) ; that is, the main things, not in contests about ceremonies. If others carry these matters beyond their weight, let not us ; it is not a pin to choose what party a man is of, if he doth not mind righteousness, and peace, and joy in the Holy Ghost : as if a servant should provide sauce for his master, and neglect to provide meat. 4. Our great end and scope must be to please God. They are true servants that make it their business to please their master: "Choose the things that please me, and take hold of my covenant" (Isa, Ivi. 6) ; " The Father hath not left me alone ; for I do always those things that please him" (John viii. 29) ; " Exhort you by the Lord Jesus, that, as you have received of us how ye ought to walk and to please God, so ye would abound more and more" (1 Thes. iv. 1); and, "And whatsoever we ask, we receive of him, because we keej) his commandments, and do those things that are pleasing in his sight"' (1 John iii. 22). So, Enoch " had this testimony, that he pleased God" (Heb. xi. 5). The property of a servant is not to please himself. They that set themselves to please God, observe his will in all things. There is a great pleasing in the world ; but few make it their business to please God. All inferiors please their supe- riors on whom they depend ; and shall not we please God, who is infinitely greater than man, and on whom we depend every moment for all that we enjoy ? Use. — Are we God's servants ? We all say so ; but we speak out of con- viction of conscience, rather than out of inclination of heart ; not what 2c 20 SKUMUXS ON rsALM CXIX. dc facio is, but what dcjiu-c should be; find it is well that we come so far as to own God"s rit,dit. Pro/rssio ipsa (saith Hilary) haU'i consc'i- cntice necrssifafrni, non hahct cmifi'stdonis vcr'itatcm. 1. If it be so, tlien God is our chieftest good and highest Lord, whom we study to please and gratify. It is certain, that is our master which hath the greatest part in us, and power and influence over us : " No man can serve two masters, &c. : ye caiuiot serve God and mammon" (Matt. vi. 24) ; " They that are such serve not our Lord Jesus Christ, but their own belly" (Rom. xvi. 18); "Whose god is their belly" (Phil. iii. 19). It was a speech of Luther, Venter in omni reUipone est pnlentissimnm idolnm. It doth all with men. Where the 'belly is served, Christ is neglected. So far as his service will comply with the interest of the belly, or a (piiet, pleasureful life, so far they can be zealous : their religion must feed them and maintain them ; or else they care not for it. John vi. 26, they followed Christ for the loaves, mind religion for outward advantages. When our interest and Christ's service go contrarywise, we can dispense with our duty to God for the sake of this. It is clear, to be servants is to want a power and right to dispose of ourselves, our actions and employ- ments. While any other thing hath an interest in us to dispose of us, we are not God's servants ; but that thing that hath such a power with us, is our master. 2. A servant is chiefly known by obedience : " To whom ye yield your- selves servants to obey, his servants ye are to whom ye obey" (Rom. vi. 16) ; " And that servant which knew his Lord's will, and prepared not himself, neither did according to his will," Sec. (Luke xii. 47, 48.) Men may talk high for God, know much ; but whom do we ordinarily obey ? When the flesh bids us go, we go; come, we coinc. If pride bid us dis- play the pomp of wit in our duties, or to hang out the ensigns of our vanity, we yield straight: if lust bid us pamper the flesh, we presently obey ; if covetousness bid take the wedge of gold, we do it. But when a man knoweth anything to be the mind of God, and preparcth his heart to do it, he is one of God"s servants. 3. A servant of God is one that the sight of God's will is reason enough to him: "This is the will of God" (1 Thes. v. 18). The will of God must be the prime and prevalent motive with a Christian : they are ser- vants, not to do their own will, but his whose servants they are : they do nothing but what their master commandeth ; and what he commandeth, they see I'eason to obey. Second branch, "Give me understanding, that I may know thy testimo- nies." This is subjoined to the former plea, first, because David v/ould not be a servant in name and title only, but in deed and in truth ; and there- fore would fain know his duty ; secondly, to show the diff'erence between God's servants and the servants of other loids who command us: " The king's favour is toward a wise servant" (Prov. xiv. 25) ; they see them wise, find them wise, and then love them. But God must begin with us : his favour maketh us wise. Doctrine. — God's best servants think they can never enough beg Divhie illumination. David doth often enforce tlils request. lieasons : — 1st, Our blindness in the matters of God is a great part of our spiritual misery : " Ye were sometimes darkness" (Eph, v. 8). Their is a veil SERMON CXXXYil. VEESE CXXV. 21 lying upon our liearts not casil}' removed and taken a^vay. All the mis- cliief introduced by the fall is not cured at once, but by degrees : as spi- ritual strength increaseth, we grow up into it ; so spiritual light. The maim of the understanding, as well as the will, is not wholly cured till we come to Heaven, for here we know but in part ; till God give us under- standing, we are utterly blind : the best of God's servants have cause to acknowledge it in themselves, the remnants of ignorance and incre- xlulity. The Apostle biddeth them to add to faith virtue, to virtue know- ledge ; that is, skill to manage the work of our heavenly calling, 2ndly, None are so sensible of this blindness as they. It is some profi- ciency in knowledge, to understand our ignorance : " Surely, I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy" (Prov. xxx. 2, 3). The most knowing see they need more enlightening. The best of our knowledge is to know our imperfections (1 Cor. viii. 2). He that thinketh he knoweth anything, knoweth nothing as he ought to know. 3rdly, There is room for increase ; for, at the best, we never know so much of God's ways, but we may know more : "Then shall we know, if we follow on to know the Lord " (Hos. vi. 3) ; " But the path of the just is as the shining light, that shineth more and more unto the perfect day" (Prov. iv. 18). True sanctified knowledge is always growing. If we sit down with measures received, it is a sign we do not know things as we should know them. Christ grew in knowledge, not in grace ; for the fulness of the Godhead dwelt in him bodily. Practical knowledge is never at a stand : though a man may see round the compass and light of saving truth, yet he may know them more spiritually and more feelingly. 4thly, The profit of Divine revelation, as to these three things : — 1. A clear discerning of the things of God, not a confused notion, as the blind man in the Gospel saw men as trees walking. So, " For God, who commanded the light to shine out of darkness, hath sinned in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. iv. 6) ; and, "And hath given us an understand- ing, that we may know him that is true" (1 John v. 20). Every degree of knowledge is God's gift. What other men see confusedly, we see more distinctly in this light. 2. Firm assent. Then shall I " know thy testimonies ;" know them from others that have not Divine authority. It is the spirit of wisdom and re- velation that openeth our eyes to see the truth and worth of heavenly things contained in the promise : " The Father of glory may give unto you the spirit of wisdom and revelation in the knowledge of him ; the eyes of your imderstanding being enlightened, that ye may know what is the hope of his calling, and what is the riches of the glory of his inheritance in the saints" (Eph. i. 17, 18); and, "Flesh and blood hath not revealed it unto thee" (Matt. xvi. 17). Human credulity we may have upon the report of others, the evidence of the truths themselves ; but this firm assent is the fruit of Divine illumination. 3. Hearty practice. Let thy testimonies not only strike my ear, but affect my heart, command my hand ; let me know them so as to do them ; for otherwise our knowledge is little worth. God doth so direct, that he doth also enable us to approve our obedience to him sincerely and faith- fully. There is a knowledge that puffeth us up (1 Cor. viii. 1), which yet is a gift, and floweth from the common influence of the Spirit: " Was not 22 SEllMONS ON PSALM CXIX. tliis to know me, saith tlie Lord ?" (Jer. xxii. 16.) But there is a greater efficacy in practical knowledge, such as warmeth the heart with love to the truths' known: "If thou knewest the gift," &c. (John iv. 10.) Such a light as proceetleth from the gracious inihience of the Spirit. "I'sK I. — I^>t us he often dealing with God in prayer, that our judgments may he enlightened with the understanding of tiic word, and our atlections renewed and strengthened unto the true obedience of it ; beg for that lively light of the Spirit. 1 . We need it. In how many things do we err in the things which we know ! Ht)w weak are we both as to sound judgment and practice ! The Apostle saith, " We know in part" (1 Cor. xiii. 9); " We are but of yes- terday, and know nothing" (Job viii. 9). Therefore we have need to go to the iVncienl of Days, that he may teach us knowledge, and kindle our lamps anew at the fountain of light. Alas ! we take it in by drops, or by degrees, as a tender and sore eye must be used to the light. We have but little time to get knowledge in, and do not improve that little time we have. 2. We have leave to ask it : " If any of you lack wisdom, let hina ask of God " (James i. 5) ; and why do we not, seeing Ave have a liberty to ask it ? 3. God hath promised to bestow it : he will give his Spirit to thera that ask it. And to beget faith in us, " If ye then, being evil, know how to give good gifts unto jour children, how much more shall your heavenly Father give the Holy Spirit to them that ask him ?" (Luke xi. 13.) Here is a notable argument, he reasoneth and promiseth. And Prov. ii. 3, we must cry for knowledge. Well then, let us be earnest, that we may not miss that which is to be had for asking ; beg for a heart to know : " I will give them a heart to know me, that I am the Lord "' (Jer. xxiv. 7). Use II. — It informeth us, that there is somewhat more than the word necessary to give us knowledge. God must not only reveal the object, but prepare the subject. David, having a law, beggeth understanding that he might know God"s testimonies. The literal sense and meaning of the words may be understood by common gifts and ordinary industry, unless men be exceedingly blinded and hardened by their own prejudices ; but to have a spiritual understanding of them, so as to profit and increase in sanctification, that is from the Lord. These things may be drawn into a system, wherein there will be nothing that exceedeth the understanding of a man ; but to understand it so as to be affected with and changed by it, tiiat is from the Spirit : " And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true " (1 John V. 20); and, "Ye were sometimes darkness, but now are ye light in the Lord " (Eph. v. 8). He is the purchaser and author of that light. Use III. — Is reproof to those that presume on their own wit to under- stand Divine mysteries. Many tliink they have eyes in their head, and can sec into a matter as far as other men, and conceive and judge of a thing as soon and as well as others can do ; and so will not acknowledge their dul- ness and blindness in heavenly things, take it ill to be told of it : " Are we blind also ?"' (John ix. 40 ;) in a rage, scoff at those that talk of the en- lightening of the Spirit, and being taught of God. Alas ! you must be blind, and be fools, before you be wise (1 Cor. iii. 18), in your own con- viction and feeling. SEKMON CXXXVXII. — VEKSK CXXVI. 23 SERMON CXXXVIII. Verse 126. — It is time for thee, Lord, to worlc ; for they have made void thy km: In the words, we have, first, a prayerful suggestion, " It is time for thee, Lord, to work ;" secondly, the reason of it, " For they have made void thj- law." In the first branch take notice of, — 1. The person to whom the address is made, " For thee. Lord." 2. The suggestion itself, what and when ; what they would have the Lord to do, to work ; and when, even now, " it is time" to work. To open these, I begin with, — 1. The person to whom the address is made, the Lord. Some read the words, It is time to work for thee, O Lord, because they have made void thy law. It is time indeed to work for God, when so many work against him in an evil generation. Lest the law should perish, and fall to the ground, some should keep up the authority of it ; and they that fear God are to encourage one another (Mai. iii. 16). The Chaldee paraphrase reads it, It is time to do the will of the Lord ; but the Hebrew original carries it as we do, It is time for Jehovah to do. The Septuagint, Kaipbg th Troujffai t<^ Kvpiqj. The Vulgar Latin, TempKS faciendi, Dominc. 2. Here is the suggestion itself, and that, — (L) What they would have God to do: it is expressed by a general word, "work;" as also Jer. xiv. 7, " Do thou it for thy name's sake:" what should he do ? Tempus mitlendi Fdium Dei, saith Augustine ; to set about the work of redemption, to send the Son of God. But that is a work rather to exercise and show forth his justice, power, and truth, both in punishing his enemies and delivering his people ; to work his own proper work of justice, as becometh the judge of all the world to do ; namely, to punish the wicked, and help his servants out of their hands. (2.) When it is time. Then it seemeth to be a time when man's wickedness is grown to the height : "In the fourth generation they shall come hither again ; for the iniquity of the Amorites is not yet full '' (Gen. XV. 16). Good men are put to the uttermost of their patience, and God's glory abused beyond measure (Isa. Hi. 5). Lord, it is time to work ; they are as bad may be ; thy people have quite spent all their faith and patience; when thine ordinances and word are despised and affronted, and thy people trodden under foot, it is time for thee to work. Secoadl}^, Let us explain the reason, " For they have made void thy law." The law is made void two vfnys, formaUter et i7iterpretafire. 1st, Formally, when any deny the authority of God, as Pharaoh : " Who is the Lord, that I should obey his voice ?" (Exod. v. 2.) Or those rebels, " Our lips are our own ; who is Lord over us ?" (Psalm xii. 4.) Or we make \ oid the law when we deny it to be given of God ; as Martian and his followers, that the law was given by an evil God. INIany now question the Scriptures themselves, or deny the obligation of the moral law to be- lievers, as the Antinomians and Libertines ; as the Apostle teUetli us, that we do not make void the law by faith ; yea, we establish the law (Eom. iii. 31). It was the greatest ratification to it that could be. Or, finally, those that take upon them to enact things contrary to the law of God, or beside the law, as necessary to salvation, and enforce their own traditions beyond and before the law of God. These make void the law, as Christ telleth 24 SEUMOXS ON rSALM CXIX. the Pharisees, tliat they made the commandments of God of no effect by their traditions (Matt. xv. 6) ; especially when they obtrude these tlungs upon the consciences of others under the hiijliest penalties. 2ndly, Interpretatively, when men by consequence take away the honour and auihorify that is diie to the law, by their wickedness and rebellion agains:>t Goprobation (Zech. i. 15), yet not till his work be done upon Mount Zion and Jerusalem : " When the Lord hath performed his whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria" (Isa. x. 12). He will not cast the rod into the fire, till we have felt the smart of it, and be thoroughly humbled under his mighty hand. 2. To exercise his people, that they may not contract rust, and languish and grow idle in Heaven's way. Alas ! when we live at ease, and have nobody to trouble us, God is little owned, loved, and acknowledged, the throne of grace lieth neglected and unfrequented ; and therefore he per- mitteth enemies to keep us in breath : " Slay them not, lest my people for- get" (Psalm lix. 11). Things in conceit do not leave such an impression upon us, as things in feeling. Scipio would have Carthage stand, to whet and exercise the Roman Aalour. We need vigilant enemies as a guard upon us, that we may be Kept awefvd, serious, mindful of God, constantly in the exercise of faith and dependence. Wicked men have their ministry and service, to be as goads in our sides and scourges on our backs, to whip us to our duty and make us mend our pace heavenward : " Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law " (Psalm xciv. 12) : chastened by the molestations of the wicked, for all along he complaineth of the delay of vengeance on the persecutors ; and in the next verse he saith, " Until the pit be digged for the wicked," as con- demned men are suffered to live till their gallows and grave be made ready. If they trouble us in the mean while, it is to reduce us to a sense and practice of our duty, and that we may not securely go on in a course of vanity and sin. Till that be done, the pit is not ready for the wicked and ungodly oppressors : they dig their own pit by their sin and oppression. 26 SERMONS ON rSALM CXIX, 3. To prove his people, as well as to exercise them. To prove their faith and their patience; iheir faith, to see wliether they can live by faith, and not by sense and present appearance ; whether we are persuaded that there is a jnst and righteous God, that is the supreme governor of the world, notwithstanding all the oppositions and confusions they groan under: "Because it will surely come, it will not tarry. Behold, his soul which is lifted up, is not upright in him ; but the just shall live by his faith'' (Hab. ii. 3, 4) ; that is, the Lord's purpose in delaying to perform the vision, is to try and discover who are the lofty and unsound, and who can subsist and hold out by faith on God's being, and providence, and promises, and world to come ; and so wait upon God in hard times without fainting. If God should smite as soon as his enemies provoke him, faith would be of no use, and the whole world would be governed by sense. To believe the justice and mercy of God, though for the time we do not see any manifestation of it, that is the trial of faith. We know there is one that sits above and soeth all. Though the world be in an uproar, and they that work w^icked- ness are set up, and God's servants persecuted, yet we know that God will reckon with them in due time. And, secondly, to prove their patience, in bearing the present difficulties, and tarrj'ing the Lord's leisure : " Here is the patience and the faith of the saints'' (Rev. xiii. 10); that is, a sensible proof of it, when a powerful enemy carrieth all before him : there would be little use of such a grace, but for such times. This is submission to God, when we are resolved to tarry for his season, though we know it not, and will wait as long as God will have us wait ; when all human probabi- lities are taken away, and we have nothing but God's providence to live upon. Secondly, Though he bear long, yet he hath his times to punish, and arise to judgment. 1st, "SVith respect to himself and his own glory: "The Lord is known by the judgment which he executeth " (Psalm ix, 16). Little of God would be taken notice of in the world, unless he did now and then give out sensible demonstrations of his power and justice, and mindfulness of human affairs. What strange conceits would men else have of God, as if no God, no providence, no distinction between good and evil ; but as if God were indifferent to either, and did favour good and bad alike ; and therefore it is in vain to trouble ourselves about the worship and service of God, no reward nor punishment. These are the uses the wicked make of God's forbearance, either to deny God and providence : " Because thev have no changes, therefore they fear not God" (Psalm Iv. 19). If they be shifted from vessel to vessel, they corrupt and settle upon the lees ; they say, " The Lord will not do good, neither will he do evil" (Zcph. i. 12), nor interpose ; but suffereth enemies to trample upon his people and glorious name. Or else pervert the interpretation of Providence : " Thou thoughtest that I was altogether such a one as thyself" (Psalm 1. 21) ; as if he did favour their ways. They misinterpret Providence, and make the sun go according to their dial, or else ascribe the act of Providence to themselves : "Lest they should say, Our hand is high, and the Lord hath not done all this " (Deut. xxxii. 2). When long permitted to prosper, they think they have mastered Heaven, that there is no power superior to theirs, and they can carry all before them at their i)leasure. Therefore God must vindicate himself by his works, and give out some demonstrations to sense, that there is a distinction between good and evil. That God is difi'erently SERMON CXXXVIII. VERSE CXXVI, 27 affected to either, that he hateth the evil and loveth the good, and accord- ingly there is a reward and punishment : "Verily there is a reward for the righteous " (Psalm Iviii. 11). God is fain to teach them hy briers and thorns ; or else the stupid world would not take notice of it, but think the world is governed by chance, not administered by an almighty, all-wise, and most just Providence : they knew not what to think of Providence, when they saw the godly oppressed, and the wicked high in power. . 2ndly, With respect to his people. Surely God will not always chide ; for God considers the weakness of man : " He remembereth that we are dust" (Psalm ciii. 14). The hearts of his people would fail and faint, and they would be tempted to some forbidden course to ease themselves (Isa. lix. 16). He knows our spii'its would fail; God would not have us utterly to be discouraged. We are liable to temptations : " The rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands unto iniquity" (Psalm cxxv. 3). Therefore he hath his breath- ing times, and times of intermission from trouble. The spirits of a poor creature would soon be drunk up, if there were not some well days : there- fore he will show himself to his people. Srdly, With respect to the wicked, who would grow excessive and out- rageous in sin : " But after thj^ hardness and impenitent heart, treasures! up unto thyself wrath against the day of wrath"' (Rom. ii. 5) ; " Because sen- tence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil"' (Eccl. viii. 11); grow bold, reso- lute, and settled in an evil way; goon without remorse, because they go on without trouble ; and so grow to be monsters in sin. It is only faith that can see afar off; but infidelity and atheism mind not what is to come, and look only to what is present. Well then, lest wicked men should thus continue themselves in sin, God hath his time to reckon with them : his justice is not asleep all this while ; but God keeps a petty sessions in this world be- fore the general assizes. Now, concerning this time, let me tell you four things : — 1. There is a time appointed. There is an end of all things, not only an expected end, but also an appointed end : " The vision is yet for an ap- pointed time"' (Hab. ii. 3) ; things are not left to their own hazard and chance, to work out their own end ; but ordered and appointed by the wise God : " Yet the end shall be at the time appointed " (Dan. xi. 27) ; " To try them, and to purge, and to make them white, even to the time of the end; because it is yet for a time appointed"' (verse 35). There is a course of providence set by God, which shall at length come to its end and period. 2. This is the best time: "That he may exalt you in due time"' (1 Peter V. 6). There is a due time, as well as a set time. There is nothing in the whole administration of God preposterous, unseasonable, or disorderly. Wait but a little, and you shall see the reason of all this course of dispen- sations ; for God doth all things in number, weight, and measure. If it had come sooner or later, it would not have come so seasonably: "He hath made everything beautiful in its time" (Eccl. iii. 11). When God"s work is done, and all things are put together, you will see a marvellous beauty in it. It is just with the work of providence as with the work of creation : every day's work was good ; but, when God saw all his works together, in their frame and correspondence, all was very good (Gen. i. 31). We would think that God should come sooner to our deliverance : God is not slack, but we are too hasty : if he should come sooner, it would be the worse for 28 SERMONS ON PSALM CXIX. US. We would have tlunight God ylioidd have owned Joscj^h in the pit. No ; God stays till he be cast into prison ; and, in prison, Joseph would fain have come out as soon as Pharaoh's butler was come out ; but he for- got him. God would not have it so; he must tarry there till God's time was come; and then had not only deliverance out of 2mson,but preferment. So many times we would be contented with half a deliverance, and would lia\(> it now ; but God will give it us in the best season. 3. It is but a short time. Say sense what it will, it is but ^iKpov otov orrov, a little little while, "and he that shall come will come, and will not tarry" (Ileb.x. 37). It is not so long as enemies would make it; for they would root out the memorial of God's children. Not so long as sin would make it, or as fancy would conceive it. Suffering hours pass tediously; we comit quarters and minutes when we are in pain or anxious expectation, Me think an hour a week, a week a month, a month a year, and every year seven. Yea, not so long as reason would make it, as to probabilities, and the course of second causes; when things are fortified and backed with a strong interest, to reason it will be a long time. It is not so long as sense would make it ; though we count the years, the winter is over, and the spring is come, and yet we are not saved, and can say it is tlms long; yet this is not long in comparison of eternity (2 Cor. iv. 1 7). It is not long to faith; for to the eye of faith things future and afar off are present (Heb. xi. 1). Not long to love, seven years are as a few days (Gen. xxix. 20); they that believe an eternity, and have any love to God, will say it is short- But a short walk is a long journey to the sick and weak ; the imi)atience of our flesh makes it seem long. 4. "When the time is come, God will make speedy work : " The Lord will hasten it in his time" (Isa. Ix. 22) ; " Shall not Godavenge his own elect?'' (Luke xviii. 7 ;) "Therefore shall her plagues come in one day" (Rev. xviii. 8) ; "A nation be born at once" (Isa. Ixvi. 8). All these places show (and it is a comfort to us) that no difficulty shall hinder, when the sea- son calls for it. He that produced Heaven and earth at once, what cannot he do ? We are dismayed when we consider an evil party fortified with combined interests, strength of opposite factions, force of laws and worldly powers ; but God can make a nation be born in one day. It will be quick work, -when God once begins. Thirdly, This time is usually when the impiety and insolvency of wicked men is come to a height. Indeed, there are other notes; as when his peo- ple's hearts are prepared to receive and improve deliverance, when God's glory callelh for it. But this is the season mentioned in the text ; there- fore I shall show you, — J. That this is a season. 2. Inquire when iniquity is come to a height. 3. Why then God doth usually interpose. 1 st. That this is a season : "The iiiicpiity of tlie Amorites is not yet full" (Gen. XV. 16). God showed his patience to that wicked j)eople, till the measure of their sins was filled up. So wrath came upon the perse- cuting Jews, when they had filled up the measure of their fathers (Matt, xxiii. 32). While the enemy's cup is a-filling, God delayeth, and we must wait. So, " When the transgressors are come to the full" (Dan. viii. 23). Once more, "Put ye in the sickle, for the liarvest is ripe; come, get you down; for the press is full, the fats overfiow; for their wickedness is great'' (Joeliii. 13). The Lord compares sinners to a field of ripe corn ready to SEUMON CXXXVIII VEESE CXXVI. 29 be cut, full fats, and wine-presses to be trod out. ^\^len sin is ripe, the execution of vengeance will not be long forborne. 2ndly, When doth iniquity come to a height? I answer, their iniquities may be considered as to the two branches of them ; their rebellion and dis- obedience to God, and their injuries and vexation of the saints. 1. Their disobedience and contempt of God. (1.) When this is gene- ral. All orders and ranks of persons have corrupted their w^ay, as the So- domites "compassed the house, both old and young, all the people from every quarter" (Gen. xix. 4). Usually, in making a judgment upon the state of a people, you will find it thus : if any pai-t be right, it keeps off the judgment fi-om the rest; if a zealous magistracy, though a corrupt people; or an vmsavoury ministry, and a praying, mourning people ; God holds his hand, and will not proceed to judgment. They are "the salt of the earth" (Matt. V. 13); and, "The holy seed shall be the substance thereof (Isa. vi. 13). But, when all join in one, in a neglect of God, and common en- mity to his ways, then, I say, the judge of the earth will do his work ; then wrath breaketh out. (2.) When it groweth impudent and outrageous, as if they would ob- literate and extinguish the law of God, or take away all force and authority^ from it, by their perverse actions and pernicious examples. They do not obliquely, and under the show of divers pretences, break God's laws ; but openly set themselves against him, and break a commandment without any shame: " They declare their sin as Sodom, they hide it not" (Isa. iii. 9) ; yea, they "glory" in their shame (Phil. iii. 19), as if they would outface Heaven and religion at once, and all honesty and ingenuity, by their de- baucheries. Bold-faced sin doth not go long unpunished. (3.) Desperate incorrigibleness. All remedies are unprofitable, and hope of amendment taken away : when God would have purged them, they would not be purged (Ezek. xxiv. 13). He trieth them with several con- ditions, he hath a love for them as they are his creatures ; judgments and mercies they had, yet they are no changelings, but go on as wicked as ever. God trieth key after key, one providence after another ; yet not a whit the better or wiser ; but are like men that have slept ; still abuse his patience, and defeat all the methods of his grace, show the same corruption they did before. (4.) When they run into unnatural sins, and the corruption of human society is endangered : " For all these abominations have the men of the land done," &c, (Lev. xviii. 27, 28.) When men are so wicked and filthy, that a man needs to be a criminal to be acceptable to them ; they think it strange that others run not into the same excess of riot (1 Peter iv. 4). Certainly, then God needeth to strike in, that virtue may be upheld in some kind of reputation. 2, Their violence and vexation of the saints. It was Bede's observa- tion, Odium in religionis professores, S(c. ; that hatred of the profes- sors of rehgion, was that which undid his country. God is angry when his people are wronged ; the world is kept up for their sakes. Were it not for the elect to be gathered, time would be no more ; for their sakes kingdoms and churches are preserved : they are the staff and stay, the cha- riots and horsemen of Israel. God is tender of them as the apple of his eye ; therefore, when they are wronged, and men are not only evil them- selves, but haters of those that are good ; and do not only break God's laws themselves, but would force others to do so, God will hold no longer ; 30 SERMONS ON PSALM CXIX. as their violence incrcaseth, so dotli their ruin hasten (Rev. xii. 12). When they abuse their power to such an end, though God may bear with them for a time, till they liave done their work, yet he will reckon with them : " I am very sore displeased with the Heathen that are at ease ; for I was but a little displeased, and they helped forward the affliction" (Zech. i. 15). God will not forget his relation to his sinning people, and will not sutler them to be abused out of measure. "When they would destroy and root out whom God would only correct and purge, it is a sign of their approach- ing ruin. Now, these things should be considered by us to a good end ; not to feed an evil humour, or to increase qur hatred and exasperation against a party, Avhom, it may be, we hate too much already with a carnal hatred ; but to a good purpose, partly that we may not be too confident of carnal ease too soon. God will, it may be, have the enemy's cup yet fuller, and that they shall appear more in their own colours. And so our trials may be greater. We know not the bounds of the Lord's patience. We that are apt to extenuate our own sins, are apt to aggravate the sins of others, look upon them in the glass of passion, and cry too soon. It is time. But of this by-and-by. And partly, that we may see the greatness of our ^ transgressions, by which we have provoked the Lord to give us up into the hands of such men as blaspheme his name every day (Isa. lii. 5). Our sins were full in our kind, in the abuse of God's truth and worship ; and, though not such moral wickedness, yet a great deal of spiritual wickedness. And God is more quick and severe upon us, and will not bear that in a professing people, that he beareth in others : " Judgment must begin at the house of God " (1 Peter iv. 17). The cup of trembUng goes round, and his own people drink first, and our staggering is not yet over ; in time they shall pledge us. God beareth with Balaam, though he tempted him again and again, when he would not bear with the young Prophet, whom the lion slew. He bore with the Philistines a long time ere they were plagued. We feel the smart of the rod sooner (Zech. xii.). Yet it is apparent our kind of sins wei-e grown to a ripeness, our self-seeking, fac- tions, turbulency, unquietness under government, abuse of Christian libertj', uncharitable divisions among oui'selves, vexing one another, vain opinions, slighting God's ministers and ordinances. And partly, that we may be humbled for their sins. It should be a grief to us to see men break God's laws, to see men outdai-e Heaven. David fasted for his enemies : " Rivers of waters run down mine eyes, because they keep not thj' law" (Psalm cxix. 136), because God is so much dishonoured, human nature so much corrupted. If more of this spirit were stirring, it were the better for us. And partly, that we may fear ourselves. We are bound up in the same community; and, when God judgeth them, how shall we escape? The Jews have a proverb, that two dry sticks may set a green one on tire. The meaning is, the godly man may fall in the common calamitj-. Wheat is plucked up with the tares. God saith in Dent. vii. 22, that they should not destroy all the Canaanites, lest the beasts of the field should increase upon them. The safety of his people is involved in the safety of their sinning and persecuting enemies. A hedge of thorns may serve for a fence to a garden of roses, and all the relief we have is, the Lord can make a distinction : " The Lord knoweth how to deliver the godly out of temp- tation, and to reserve the unjust unto the day of judgment to be punished " (2 Peter ii. 9). ordly. Why doth God take this time ? First, for his own glory. His SERMON CXXXVril. VERSE CXXTI. 31 justice is more discovered, when men have filled up their measure : " That thou mightest be justified when thou speakest, and be clear when thou judgest" (Psalm h, 4). It justifieth God's proceedings, and maketh us the more inexcusable. So also his power ; it is God's time to send help and remedy, when all things are gone to utter confusion ; when things are at the most desperate pass ; in our low estate, then is God seen (Psalm cxxiv. 2 — 5). Secondl^v, hereby God's work upon Mount Zion is pro- moted : his people are humbled when their adversaries are chief, and rage against them : " Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud" (Psalm cxxiii. 4). When things come to extremity, their prayers are quickened : " Out of the depths have I cried unto thee, O Lord " (Psalm cxxx. 1 ). They are fitted to prize mercy : they that thought it no great matter to have a stand- ing temple, delight in the dust of a ruinous heap (Psalm cii. 13, 14). Then shepherds' tents look lovely, we set a higher rate on despised ordi- nances. In short, they are waiting, and praying, and humbhng their souls before God. Fourthly, When a flood of wickedness is thus broken out, we may mind God of the deliverance of his people. But what needs that .^ Doth not God know his seasons, and will he not exactly observe them ? In the an- swer I shall show you why and how. 1st, Why? Because, first, God loveth to be awakened by the prayers of his people ; and, when he hath a mind to work, he sets the spirit of prayer awork: " I know the thoughts that I think toward you, saith the Lord ; thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me ; and I will hearken unto you" (Jer. xxix. 11, 12). So thus and thus will I do: "I will yet for this be inquired of by the house of Israel" (Ezek. xxxvi. 37). We are to give a lift by our prayers ; it is a time of finding (Psalm xxxii. 6). Secondly, he hath put an office upon us. God acts the part of a judge, we as solicitors and remembrancers : " I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace night nor day : ye that make mention of the Lord, keep not silence, and give him no rest, till he establish and till he make Jerusalem a praise in the earth" (Isa. Ixii. 6, 7). We are to put God in mind, so that we but do our duty. 2ndly, How ? The principle and maimer must be right. 1. The principle: be sure it be not the impatiency of the flesh, or love to our own ease, or a mere tediousness and irksoraeness of the cross : be sure it be not passion and a principle of revenge ; but a desire of promoting his honour, and vindicating his glory. David doth not say how troublesome they were to himself, but, " They make void thy law : " as if he had said, ' Lord, if my own interest only were concerned, I would not open my mouth, nor ever call upon thee to revenge my piivate quarrels ; but it is my zeal for thy honour and ordinances ; not that I have received injury, but thy worship is corrupted; work, else what will become of thy name and poor people ?' Offences done against God should grieve us more than our own injuries ; and we should rather regard the general interest of reli- gion, than any personal oflfence done to us. There is often a carnal spirit breathing in our prayers, and our zeal is fleshly ; the people of God beat it back : " Not unto us, O Lord, not unto us, but unto thy name give glory" (Psalm cxv. 1); and, "O God, how long shall the adversary reproach ? shall the enemy blaspheme thy name for ever ?" (Psalm Ixxiv. 10.) The 32 SEUMONS ON rSALM CXIX. godly can endure their own troubles better than they can bear the open dishonourino- and blasphemhig of God. This is the true sense; but, be- cause the heart is deceitful, first, be sure your cause be good, your adver- sary's evil, that ye may say, " Arise, O God, plead thine own cause (Psalm Kxiv. 22). It is not for your sins, but your righteousness ; the liatred is not against the body. Indeed, they pretend some little faults. It is as if a leper should hate a man because he hath some pimples m his face. Something they would lay to their charge. Secondly, that we use all means with God and men to reclaim them, praying for them : "Pray for them that despitefully use you" (Matt. v. 44). Mourning for their sins : " My soul shall weep in secret place for your pride" (Jer. xiii. 17). Heaping coals of fire upon then- heads by all acts of kindness, condescend- ing to them as far as possibly we can (Rom. xii. 18). These arts become his kingdom, that is not to be planted by force, but consent ; them that would have the zeal of God, not of a party. Thirdly, be sure your prin- ciple be zeal for God's glory, not a desire to establish your own interest, and to see revenge on a party that difTereth from you : "Ye know not what manner of spirit ye are of" (Luke ix. 55). Religious att'ections overset us, and fleshly zeal puts on a holy, spiritual guise and mask ; and we think it is for the honour of Christ. Fourthly, not against particular persons, but the opposite faction to godlmess. In general, destroy all the enemies of Christ, kc. 2. For the manner how. We must seek to God, first, wdth submission, not prescribmg to God, nor making a snare to ourselves. We that have short and revengeful spirits, cannot judge aright of God's patience, which is infinite, out of fleshliness and aflTection to our own ease. And so our times : " Your time is always ready" (John vii. 6). If none of these be, yet we are limited creatures, and great is the wisdom of God, and his power admi- rable ; it doth not belong to us to guide the affairs of the world. We must not prescribe opportunity to him, fixing times (Psalm Ixxviii. 41). Besides that, it argueth a spirit too much addicted to, and eyeing of, temporal hap- piness. It doth much unsettle us, and harden others. The Devil maketh advantage of our disappointment. Therefore not only when it seemeth seasonable to us, we may seek to him for deliverance. Once more, there are other things concur, besides the enemy's ripeness for judgment, pre- paring his people's hearts, fitting those instruments for his work ; there- fore all is left to God's will, and let him take his time. Use. — Of all is, to teach us how to behave ourselves in these times with patience, and yet with hope and waiting. It is the time of Jacob's trouble ; but there will be a time of deliverance (Jer. xxx. 7). With patience, God will have a time to chastise his people. We must bear it patiently ; it will make crosses sit easy ; they may be greater and longer than our joys : " ISIake us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil" (Psalm xc. 15), Secondly, with hope let us expect it. Certainly it will not exceed the time limited by God. That time is not long : " Her time is near to come, and her days shall not be prolonged" (lea. xiii. 22); "And the word of the Lord came unto me, saying. Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth ? Tell them therefore. Thus saith the Lord, I will make this proverb to cease, and they shall no more use it as a proverb in Israel ; but say unto them, The days are at hand, and the eflfect of eveiy vision ; for SEKMON CXXXIX. — VERSE CXXVir. 33 there shall be no more any vain vision, nor flattering divination, within the house of Israel ; for I am the Lord. I will speak, and the word that I shall speak shall come to pass ; it shall be no more prolonged" (Ezek. xii. 21 — 25). Faith should see it as present, approaching; and then let us wait his leisure, minding God in prayer. SERMON CXXXIX. Veese 127. — Therefore I love thy commandments above gold ; yea, above fine gold. In the words we have, — I. A note of inference, "Therefore." II. The duty inferred, " I love thy commandments." III. The degree of that love, "Above gold;" amplified by the repetition with some advantage in the expression, " Yea, above fine gold." IV. Gold, by a synechdoche, is put for all worldly things, the comforts and profits of this life, as in many other places ; as, " More to be desired are they than gold, yea, than much fine gold ; sweeter also than honey and the honeycomb" (Psalm xix. 10). The two bastard goods with which the world is enchanted, are pleasure and profit. Old people are all for profit, young people are all for pleasure. Now, both these, truly so called, are found in the word of God. So in Prov. viii. 10, 11, "Receive my in- struction, and not silver ; and knowledge, ratlier than choice gold ; for wisdom is better than rubies ; and all the things that may be desired, are not to be compared to it." So, " My fruit is better than gold, yea, than fine gold; and my revenue than choice silver" (Prov. viii. 19). So, " For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold" (Prov. iii. 14). So, "How much better is it to get wisdom than gold \ and to get understanding, rather to be chosen than silver!" (Prov. xvi. 16.) The comparison is used so often, for two reasons : — 1 . Because it is more prized in the world. All things that have a good- ness in them, have a certain bait suitable to the several appetites of men ; but, in most men's opinions, gold seemeth chiefly to be desired ; partly for its beauty, but cliiefly for its use, it being the great instrument of com- merce, that doth all things in the world. The corruption of man's heart addeth a greater price to it ; and therefore is the thirst of it so unsatisfied. Now, the word, and that wisdom and godliness which it teacheth, is far above gold, and fine gold. 2. Because it is the usual temptation to draw ofi" men from the love, and study, and obedience of the word. Babylon's abominations are offered to the world in a golden cup : " And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls ; having a golden cup in her hand, full of abominations and filthiness of her fornication " (Rev. xvii. 4). Preferments are the baits of that black reli- gion. True Christianity consists in sound graces; pseudo-Christianity, in pomp, and state, and worldly advantages ; and the Apostle telleth us, that " the love of money is the root of all evil ; which while some coveted after, they have erred from the faith " (1 Tim. vi. 10). Therefore doth the Spirit of God so often compare spiritual things to gold ; and here VOL. III. D 34 SI.RMOXS ON rSALJI CXTX. David prcforrclh his lo\e to tlic Avord, before worldings' love to gold, yea, tine gold: for mark, it is not, more than I love gold; but, more than any man. Some have an ardent desire of it ; however, to be mortified in God's children. I. For the note of inference, together with the duty inferred, " There- fore I love thy commandments." Some refer it to God's taking his time to work ; as the Judge of the world, in punishing the wicked for their dis- obedience and contempt of his law : as if he had said, 'Lord, though thou dost connive, and hold thy hands for a time, yet I know thou wilt under- take the defence of the righteous, and not let the wickedness of the wicked go unpunished ; it will cost tliem dear in the issue ; " therefore I love thy connnandments," ' Sec. This sense I cannot exclude. If I thought fit to prosecute it, it would yield this doctrine, that a little faith would help us to continue our affection to the word of God, notwithstanding the wicked- ness of those that oppose it. For in trufli, here this wickedness doth soon come to an end : " Surely thou didst set them in slippery places ; thou castedst them down into destruction" (Psalm Ixxiii. 18). But I rather refer it to the latter clause, " They have made void thy law ; therefore I love thy commandments." Doctrine. — The more others despise the ways and laws of God, the more should a gracious heart love and esteem them. So doth David profess, that his love to Go:Vs ways was so far from ceasing, that he found it increased rather. Ileasons : — 1 . Because the waj-s of God are still the same they were before ; if there be any difference, they only need to be more owned by us, with greater zeal and cheerfulness, because they are despised and forsaken by others. God is the same still, Heaven the same, and the Scriptures the same, whether we have company to walk with irs in heaven-way, yea or nay ; and therefore Avhy should not a Christian be the same he was before ? Their contempt and hatred of God's ways, doth not make void our obliga- tion to God, and the bonds of our duty to him. If God had only required us to be good when we may be so with safety and ease, and would dispense with us at other times, when religion is in disgrace, then, indeed, a Chris- tian might change his course, and run with the cry as othei's do ; but God hath required in the worst times we should take God's part, and stand for him in the worst places, and keep his name even there where Satan's throne is (Rev. ii. 13), and be saints, though in Nero's household (Phil. iv. 22), under the nose of a raging persecutor. And, as God is the same, so his ways are the same. Their contempt and hatred of holiness doth not hinder the loveliness of it to a spiritual eye. There is a beauty in God"s despised ways : " Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (Heb. xi. 25). He saw^ more excellency in the tents of Jacob than in the courts of Pharaoh. When the outward glory of his ways is darkened, and they are put under reproach and trouble ; yet their inward beauty still remaineth, and may be seen by a spiritual, though not by a carnal, eye ; bv those that wall not judge ac- cording to appearance, but judge righteous judgment (John vii. 24). The external glory, which is the favour of the world, outuard prosperity and countenance, is foreign and accidental ; but this is essential, and ever remaineth. And, as holiness is the same, so the Scriptures are the same • they do not speak one thing to-day, and another to-morrow, and leave us SERMON CXXXIX. VERSE CXXVII. 35 at a latitude to put ourselves into all changes and postures: "For the Son of God, Jesus Christ, who was preached among you by \is, &c., was not yea and nay (saith the Ajmstle), but in him was yea" (2 Cor. i. 10). The Scripture doth not allow saying and unsaying, and building again the things which we have destroyed : " For, if I build again the things which I dcstroj^ed, I make myself a transgressor" (Gal. ii. 18). Truth is the same in all ages; not like an almanack, to be changed every j'ear, or calculated peculiarly for one meridian. No ; it is always the same. Indeed, in some lesser things, that serve only for the conveniency of religion, we may upon Aveighty grounds change practice, and do that which is good, where best may not be had. So Heaven is the same still ; it not only serveth us as an antidote in prosperity, but as a cordial in adversity, and is at ail times to be regarded. Well then, since God, and holiness, and Scripture, and Heaven, are always the same, why should not we? If there be change, it should be in the degree of our love, that it be greater than it was before, to repair God in point of honour, and to testify against the defection of others, that we are not of their stamp, who do not see by their eyes, nor walk by their principles, nor allow of their warpings. 2. God expects more from gracious hearts, because of their relation to him and acquaintance with him ; and therefore, if others despise the laws of God, they should esteem them the more : " From that time many of his disciples went back, and walked no more with him. Then saith Jesus nnto the twelve, Will ye also go away ?" (John vi. 66, 67.) It goeth nearer to Christ's heart, that those should forsake him that are trained up in his bosom, that the Devil should steal away souls under his own arm. Whatever defection others make, yet that those who have tasted of his mercy, drunk of his cup, feasted with his loaves, have had experience of his grace, will ye also ? He stood not upon the multitudes going, so much as his disciples. Therefore they should i-ouse up themselves in evil times. 3. The good and the bad do exercise and keep one another in breath and vigour. When there are but two factions that stand in opposition to one another, one apparently for God, the other apparently for Satan, it addeth zeal and indignation to both sides, and they mutually inflame one another, and are as Jeremiah's two baskets of figs, "the good figs very good, and the evil very evil" (Jer. xxiv. 3). When others are so very bad, it should not quench zeal, but inflame it ; we should be not only good, but very good. Corruption, the more it is opposed the more it stormeth and groweth outrageous; as a river swelleth by opposing dams and banks against it, they rage upon restraints ; now the floods break loose. So, on the other side, should grace be more earnestly and zea- lously exercised the more it is opposed, as the casting on of water sets the lime on fire. To be sure, their malice will put us to a great deal of trouble ; and trouble is a time to exercise grace. To be much in prayer, and faith, and patience, and mortifying corruptions, and watchfulness, and wary walking, that we may neither take infection ourselves, nor give occasion to others to stumble at the ways of God : " Walk in wisdom toward them that are without, redeeming the time" (Col. iv. 5). When they lived among unconverted Heathens, they should carry it wisely to- wards them, that they might not be occasions of stumbling or hardening. So, by proportion, those who profess the ways of God should carry it wisely towards such as they live amongst, who declare their non-regencs T> 2 36 SERMONS ON PSALM CXIX. ration by a profane life, and live like Heathens, that they give no occasion to such adversaries of truth and holiness to speak reproachfully ; but they should observe the Apostle's rules (1 Peter ii. 12 — 15). Christians should be good in bad times, that the times may not be worse for them, nor they the worse for the times. They should labour to live down the vices and errors of the age wherein they live, and labour to save themselves from this untoward generation, and should cut off occasions from them that Avatch for occasions against them, and, like fishes, keep their freshness in salt water. Ham will scoff to surprise a Noah in a fault ; when their foot slippeth, they will magnify themselves against them. Experience of the madness and fur}' whereby others are carried on in the ways of sin, should more confirm others in the ways of God, that are opposed by them. Surely, such men would not hate what is evil, and so earnestly persecute what is good : Non nisi grave honum a .Wrone damnaj-i. A good man would not choose by their liking and loathing. If any argument may be taken from them, it is to like the things the better, because they slight them ; and to love them, because they persecute them. For it is to be presumed, they will hate what is good, and love what is evil ; and, though no certain argument can be concluded thence, yet their love is but an ill token ; for Christ telleth us, " The world would love his own ' (John xv. 19). All things love what is suitable to themselves. 4. Unless our love be increased v.hen men oppose and despise the laws of God, it will not hold out against so great a trial. Sin is very infectious at all times, and, when it is common, it is less odious ; but the force of example is great, we think we may do as others do ; a cold, neutral love, or loose and general owning of the waj's of Christ, will not bear us out. I confess this is a very great temptation that prevaileth with many : " Be- cause iniquity shall abound, the love of many shall wax cold" (iSIatt. xxiv. 12). Loose professors are soon shaken off, and dead fish swim with the stream. Yea, some of notable eminency in the church may miscarry ; but yet always they are such as had their worldly affections unbroken and un- mortified. Some, through the love of money, have erred from the faith : " But thou, O man of God, flee these things, and follow after righteous- ness, godliness, faith, love, patience, meekness; fight the good fight of faith" (I Tim. vi. 11, 12). There needs great diligence and fervency to increase in solid grace, or else we shall not dare to own God and his ways ; yea, I confess the soundest may be sorely shaken, and therefore need warn- ing and confirmation. The godly have seeds of the same evils which draw away others. E\il example is very forcible, especially when it is general ; in a time of public infection, it is hard to preserve health. And then, usually sin is disguised and carried on under plausible pretexts, and evil men blinded by their interests may easily warp. Ingeniosa res est esse Christianum, as Jerome of an Arian time. It is matter of skill to discern God's interest, and by consequence our duty. The Prophet com- plaineth, " I am a man of unclean lips, and I dwell in the midst of a people of unclean lips" (Isa. vi. 5). We contract some contagion and taint from those among whom we live ; grow careless of Sabbaths, by general pro- fanation ; take more liberty for the flesh, when others wallow in all filthi- ness, and are given up to all manner of vanity. Therefore, as the force of example is great, the furce of zeal should be greater, that we may stand for God, though we stand alone. As Elijah did: " And he said, I have been veiy jealous for the Lord God of Hosts : because the children SERMON CXXXIX. TEKSE CXXVII. 37 of Israel have forsaken thy covenant, throv^n down thine altars, and slain thy prophets with the sword : and I, even I only, am left ; and they seek my life, to take it away" (1 King sxix. 14). We must keep up our savour in a corrupt age, as Noah did : "■ Noah was a just man, and perfect in his generations ; and Noah w alked with God " (Gen. vi. 9). Lot lived more upright in Sodom, where he was besieged with temptations, that made him constantly to stand upon his watch, than he did in the cave, when he neglected and grew secure. As fire burns hottest in the coldest weather, so a Christian's zeal, by a holy antiperistasis, should flame most in a cor- rupted, debauched age. 5. Because it is very acceptable to God, and a note of sincerity, to hold out against trials ; yea, to increase in zeal when others desert him. Many will flock to Christ, and resort to him, in his prosperity. When religion is befriended, painted butterflies and gaudy carnalists will prove summer friends to him ; but, wdien winter frosts and blustering storms come, they ai'c gone : like those that go to sea, not for a voyage to ride out all weathers, but for recreation. Christ maketh little of their friendship. But now, " Ye are they which have continued with me in my temptations ; and I appoint unto you a kingdom, as my Father hath appointed unto me" (Luke xxii. 28, 29). When David was crowned king in Hebron, then those that followed him in the wilderness were not forgotten, but preferred by him. To serve God in a crowd, and with store of company, is not so praiseworthy ; every one will be in the fashion, and there is a revolution of fashions in religion : but to own him in a time of defection, when others look strange upon him, then to keep our zeal and strictness, is commend- able. Temporibus mails ausus esse homts. Use I. — Information. That the general corrupt custom and example of those with whom we live, is not a sufficient excuse for our sinning. It is so in the minds of many, but it is not so indeed. It is, indeed, a temptation, and a strong incitement ; but temptations to the contrary, do not excuse from duty. This will appear to you, if you consider, — 1. The state of a Christian ; he is not of this wodd : " If ye were of the world, the world would love its own; but, because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you " (John XV. 19). He w^as separated for God's use in baptism, and must make good his baptismal vow, live as one that is separated from the world and their course of life, that he may act for God : " Know that the Lord hath set apart him that is godly for himself" (Psalm iv. 3) ; therefore it is no excuse for him to say, I do but as others do ; he is to reckon his hours by the sun, not the town-clock ; to take God's direction, not the voice of the multitude, as one of their stamp, and at liberty to com.ply with their fashions. 2. The course of God's dispensations, which is to exercise and try his children before he crowneth them. None go to Heaven without their trials. 3. The dutjf of God's children, intimated in the cautions, and desci'ip- tions, and injunctions of the word : " Thou shalt not follow a multitude to do evil " (Exod. xxiii. 2) ; nor Avalk " according to the course of this world " (Eph. ii. 2), " the lusts of men" (1 Peter iv. 2), nor the corrup- tions of the times : "Be not conformed to this world," &c. (Rom. xii. 2.) Many such hints everywhere, that show it a crime, &c. 58 SERMONS ON PSALM CXIX. 4. The opposition of the wicked should make us the more courageous ; for then it is put to a plain contest, who shall have the better, Christ or Satan : therefore wc should discover that he that is in us is stronger than he that is in the world (1 John iv. 4). Wicked men have their end and purposes, if they can overcome the disciples of Christ, and discourage them from owning their profession. We are to be "more than conquerors" (Rom. viii. 37). Use II. — We ought to be so far from being involved in the conspiracy of others against God, that our zeal should increase by others declining, and we should love religion when it is commonly despised. That is our commendation, Esse hoiuwi facile est, Sfc. Till we are in termino, we have our difficulties; till we are gathered to angels, lloi^'iKHi, out of gun-shot. Our business is not to give way to evils, but to resist them With the greater courage. Indeed, it is hard for a man to keep himself free from the infection of the times he lives in : we all complain of the bad- ness of the times ; but let us not make them the worse for us. If we would be good in bad times, we need, — 1. ]\Iuch holiness and heavenly-mindedness, that we maybe burning and shining lights, conducting men to Christ, as the star that shone at Chrisfs birth: " That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world " (Phil. ii. 15). Noah, by preparing an ark, "condemned the world " (Heb. xi. 7). This is the way to ap- pear for God in the lustre of real grace, when we are taken off from other means, 2. Much faith or foresight of things to come : " By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark"' (Heb. xi. 7). To see the ruin of the wicked when prosperous, this kept David in his integrity: " I went into the sanctuary of God, then un- derstood I their end'' (Psalm Ixxiii, 17). When he was once able to look through their honours, and greatness, and riches, by the light of the sanc- tuary, he overcame the temptation which did so greatly press and shake Iiini. So here in the text, " It is time for thee. Lord, to work, for they have made void thy law ; therefore I love thy commandments above gold ; yea, line gold." There is a worm in the root, they are under God's curse: " I have seen the foolish taking root, but suddenly I cursed his habitation" (Job v. 3) ; which predicteth their ruin, though little appearance of their fall. 3. There needs much zeal and strong love of God. When profaneness is in the fashion, let us give check to it in our place ; either as magistrates, by appearing against evil-doers, as Nehcmiah contended for God : " Then contended I with the rulers, and said, Why is the house of God forsaken?" (Neh. xiii. 11). And, "Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the Sabbath- day r" (Verse 17.) Not like Gallio, that cared for none of these things. As ministers, more active against sin: " Cry aloud, spare not; lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins" (Isa. Iviii. 1). As governors of families, careful of ourselves and families: "As for me and my house, we will serve the Lord" (Josh. xxiv. 15). As private Christians, give out more of the lustre of grace : " Let your light so shine before men, that they may see your good SERMON CXXXIX. — VEKSE CXXVII, >3if works, and gforify 3our Father which is in Heaven" (Matt. v. 16); " Having your conversation honest among the Gentiles ; that, whereas they speak against you as evil-doers, they may hy your good works which they shall behold, glorify God in the day of visitation" (1 Peter ii. 12). Not only stop the mouth of iniquity, but bring about the conversion of wicked men. Thus should every one of us in our place glorify God, and strive to make the times better : " Not slothful in business, fervent in spirit, serving the Lord"' (Rom. xii. 11). That is a good time ; serving the Lord can make a change, if we would ply this means. Thus did David serve his generation : " For David, after he had served his own generation by the will of God, fell on sleep " (Acts xiii. 36). When you die, people will be able to say, ' We miss such a man; he was zealous against Sabbath- breakers, and drunkards, and swearers, one that owned the 2)eople of God, a friend to religion,' 4. Caution, that we be not carried away with a deluge of corruption : '"The other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation" (Gal. iii. 13). Example hath a kind of compulsion in it, the best men can hardly stand out against it. It secretly insinuateth itself, weakeneth our love to God, abateth our care ; therefore we cannot be enough watchful, that we be not secretly tainted, as a man in the sun tans unawares. As, in times of common contagion, every man is careful of his diet and companj-, so should we watch to keep our garments clean and unspotted of the world. 5. Sincerity, not dissembling; as, " I wholly followed the Lord my God " (Josh. xiv. 8) ; not loving the ways of God on foreign respects, but their o^vn internal reasons : otherwise, a man soon miscarrietli ; for these motives will be changed, and those very inducements that moved him to take up religion, will move him also to cast it off. None but the solid Christian will hold out, whilst light chaft'is carried about with every wind: and the carnal-minded cuts the coat of his profession to the fashion of the times. A false heai't cannot long hold out : " He that walketh uprightly, walketh surely; but he that perverteth his ways shall be known" (Prov. X. 9) ; that is, to his shame, cannot long dissemble his nature. 6. A fixed resolution, that we may not be easy, and merely do as others do. It is the resolved man that encounters temptations, and maketh them fly back, as arrows shot against a brazen wall : though others fall, I will serve the Lord, whatever others do: "And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve ; whether the gods which your fathers served, that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell ; but, as for me and my house, we will serve the Lord" (Josh. xxiv. 15). If ye meet with re- proaches and scorns : " And I will yet be more vile than thus, and will be base in mine own sight" (2 Sam. vi. 22). If enticed by evil company: " Depart from me, ye evil-doers ; for I will keep the commandments of my God " (Psalm cxix. 115). If threatened : " But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye " (Acts iv. 19). Thus they stood by a self-denying resolution; whereas the unresolved man is "unstable in all his ways " (James i. 8), is turned like a weather-cock with every wind, fitteth his religion to every interest. God biddeth us thus unmoveably to fix ourselves : " Let them return unto thee, but return not thou unto them" (Jer. XV. J 9). A man that would live quietly, must either bring himself 40 SERMOXS ON PSALM CXIX. to the times, or expect the times should come over to him. A resolved man ^^tavcth God-s leisure ; doth not serve his conscience to fit the tmies, but waiteth till God fit the times to his conscience. ^^. . . 7 A true si-ht of the worth of spiritual things above carnal. This is m the text, "Above gold; yea, above fine gold." Till a man cometh to this, his conscience will not be guided by his religion, but his interest and give up all for tlic world's sake : "Deraas hath forsaken me, havmg loved this present world" (2 Tim. iv. 10) ; "Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly thino-s For our conversation is in Heaven, from whence also we look tor the Saviour, the Lord Jesus Christ" (Phil. iii. 19, 20). Loth to suffer, turn themselves in all shapes. God doth not command them, but them- selves. n. The degree of his afTection ; whence this doctrine, — Doctrine.— We ought not only to love the word, but to love it above all worldly things whatsoever. 1. Let me explain the grounds of our love to the w^ord. 2. Speak of the degree of it. First, Let me explain the grounds of our love to the word. We love the word as it is the charter of our hopes and the rule of our duty. We have both respects in this psalm. As the charter of our hopes : "Thy tes- timonies have I taken as an heritage for ever ; for they are the rejoicing of ray heart " (verse 111). As a rule of our duty : " I have rejoiced in the ■way of thy testimonies, as much as in all riches" (verse 14); and, "Thy word is very pure; therefore thy servant loveth it" (verse 140). So that— 1st, To love and esteem the word as the charter of our hopes, is to love and esteem spiritual privileges ; such as the favour of God, pardon of sins, peace of conscience, taking away the stony heart, and eternal life. To have a deep sense and value for such things, is the fruit of faith. It is true, some loose velleities and general inclinations men, as men, have to their own happiness ; but, being but weakly persuaded of these things, they are but slightly affected with them, and the promises that reveal them. Men that have no faith, but altogether live by sense, know nothing more excel- lent than gold or riches, which do all in the world. If God would let them alone here, to have their portion in Paris, they would ])art with their share in Paradise. Such dunghill souls have they, let God keep spiriual things for wliom he will; so they may live at ease in the world, they never mind communion with God, or enjoyment of God ; but gracious hearts love tlie word, as offering and revealing these things. 2ndly, To love the word as a rule of duty, is in effect to love hoHness, loving things as suitable to our necessities, and as suitable to our dispo- sitions. " I love thy commaudments," saith David in the text, as urging and directing us to our duty. This is also proper to gracious souls ; to them all outward things are but toys and trifles for our senses to play withal. The least grain of grace seemeth better to them than a mountain of gold. They have a spiritual discerning, and love things according to the nature and worth of them. The things themselves are not to be compared together, so should not our affections to them. Secondly, The degree of it, " More than all riches :" " Therefore I love thy commandments above gold ; yea, above fine gold."' Take riches as riches, in that notion as the word implies happiness, abundance, content- SEKJIOX CXXXIX. VEKSE CXXVII. 41 ment. The word of God containeth the true riches, both in the promises and precepts of it. 1st, In the promises. To us are given tA Tiyna k, ^tfytTa iirayyiXfiaTa, " exceeding great and precious promises" (2 Peter i. 4). There the great controversy is decided about the true happiness and salvation, God or the creature ; there you have " the unsearchable riches of Christ :" " That in tlie ages to come, he might show the exceeding riches of his grace, in his kindness toward us, through Christ Jesus" (Eph. ii. 7). The riches of the glory of the saints' inheritance : " That ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints" (Eph. i. 18). These are things that make us truly rich: "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich" (Rev. iii. 18). He is not rich that floweth in wealth and plenty; but he that hath Christ and an interest in his benefits. They are possessors of all things, though they have nothing : " As having nothing, and yet possess- ing all things" (2 Cor. vi. 10). A Httle serves the turn; they have the good things purchased by Christ, happiness enough if he can make them happy. So — 2ndly, In the precepts. They are means to work grace, the least drachm of which is more worth than all things in the world. He is rich enough that is rich in faith : " Hearken, my beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom [in paradise] which he hath promised to them that love him ?" (James ii. 5.) It is more precious than the trial of gold : "■ That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory, at the appearing of Jesus Christ" (1 Peter i. 7). The smallest measure of saving faith, or love to God, or fear of God, or repentance, is of more worth than what is most precious. The word of God does more enrich a man ; and true benefit is to be preferred before counterfeit. Reasons for the degree of our love : — 1 . From the worth of the word, the reward, and those benefits that are gotten by studying and obeying it. They exceed Avorldlj^ things ; as will appear, because the one suits with our bodily necessities ; the other, with our spiritual. Our bodily necessities are supplied by gold ; our spiritual necessities, by grace. Gold will not comfort a distressed conscience any more than nosegay-flowers a condemned man. Q/iod si dolentem, ^v., saith Horace : " Riches profit not in the day of wrath" (Prov. xi. 4). The one renders us acceptable to men ; the othei-, to God. The world knoweth all things after the flesh, they measure men by splendour and pomp of living ; but it is grace that God approveth most, and acce2:)teth most. Grace is of great price in the sight of God : " But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price" (1 Peter iii. 4). The one much embarrasseth our nature, it is something more vile than we ; therefore that afiection is debased ; but grace always ennobleth our nature, and is something above us. A greater affection is due to things above us, than to things beneath us. The one is useful to us in via ; the other, in patria. Surely, that which is of eternal use and comfort to us, is better than that which is only of a temporal use. In our passage to Heaven, we need gold and silver for the supply of our bodily necessities, and the support of outward life, so far as we have to do 42 SERMOXS ON rSALM CXIX. ill the world ; but, wilh respect to the world to come, gold doth nothing; there we leave our wealth behind us, but our works follow us. Our treasure we quit Avhen we die ; but our grace we carr}' with us. Once more, the price by which things may be purchased, showeth the •wortii of them. Wisdom is of so great a price, that all the treasures of the world caimot purchase it : " It cannot be gotten for gold, neither shall silver be weighed for the price thereof: it cannot be valued with the gold of Ophir, w ith the precious onyx, or the sapphire ; the gold and the crystal cannot equal it, and the exchange of it shall not be for jewels of fine gold : no mention shall be made of coral or of pearls ; for the price of wisdom is above rubies : the topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold"' (Job xxviii. 15 — 19). What cannot money do in the world? yet it can do nothing as to the procuring of grace. The Apostle telleth us this is a dear-bought blessing : " Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers ; but with the precious blood of Christ, as of a lamb without blemish and without spot" (1 Peter i. 18, 19). To despise the favour of God, the image of God, is to despise the price that was paid for these things, to havejessening thoughts of the blood of Christ. To conclude, those we count lesser gifts which we bestow upon friends, than upon enemies; a man would gi^e meat and drink unto enemies when they hunger and thirst, but other gifts of a greater value to friends and relations. God giveth his Christ, his Spirit, his grace, to his friends, children, servants ; but corn, and Avine, and oil, these he giveth promiscuously ; yea, to his enemies a larger por- tion. Surely, then, these are better than gold. Our love should be according to the value of things. 2. Because, if the word be not prefen-ed before earthly things, it is not received with any profit and good effect. Christ saith, " He that loveth [anything] more than me, is not worthy of me" (Matt. x. 37). He that studieth to please his friends rather than Christ, or to gratify his interest more than his conscience, within a very little while his Christianity will be worth nothing. It is not a simple love, but a greater love, that we show to worldly things : " Again, the kingdom of Heaven is like unto treasure hid in a field ; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kinL;-(l()m of Heaven is like unto a merchant-man seeking goodly pearls ; who, when he had found one pearl of great price, went and sold all that he had, and bought it" (Matt. xiii. 44 — 46). We must part with all, rather than miss of his grace ; all that is pleasant and profitable, renounce all other things. When Christ propounds his teims, he would have us sur- render all to his will and pleasure: "If any man will come after me, let him deny himself, and take up his cross daily, and follow me" (Luke ix. 23). He must not avoid the cross by sinful shifts ; we are ready to do so everyday. These are the necessary terms, else we are not fit for the Mas- ter's use : " If a man therefore, purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master's use, and prepared unto every good work" (2 Tim. ii. 21). 3. Unless we love the word above riches, we cannot possess riches with- out a snare ; then it will be not only hard, but impossible, to enter into the kingdom of Heaven : " And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of SEBMON CXXXTX. TEKSE CXXVII. 43 God ! And the disciples were astonished at his words. But Jesus an- swereth again, and saith unto them, Children, how hard is it for them that trust in riches, to enter into the kingdom of God ! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. And they were astonished out of measure, saying among themselves, Who then can be saved ? And Jesus, looking upon them, saith, With men it is impossible, but not with God ; for with God all things are possible" (Mark x. 23 — 27). Riches will so prevail over us, and wholly sway us, if they be our chief good and portion, and we have not a higher end to check our love to them. If a man would have all things cleave to him, he must be sure the world doth not sit nearest his heart ; for, if it do, such a man, as he is unfit for Heaven, so he is unfit for the world too. If they be your good things, " Son, remember that thou in thy lifetime receivedst thy good things" (Luke xvi. 25) ; you will get, and keep, and use them otherwise than the word doth allow. 4. From the fruit of grace. Where it is planted in the heart and pre- vaileth, the desire of wealth is mortified, worldly lust denied : " Teaching us, that, denying all worldly lusts" (Titus ii. 12). And desires of grace enlarged and increased : " As newborn babes, desire the sincere milk of the Avord, that ye may grow thereby " (1 Peter ii. 2). And when it prevaileth further, and to a higher degree, they come to Moses's frame, to count the worst of Christ better than the best of the world : " Esteeming the re- proach of Christ greater riches than the treasures in Egypt" (Heb. xi. 26) ; not only the graces of Christ, or the benefits of Christ ; but the rejiroaches of Christ. So much is the world lessened, and the desires of grace in- creased. The heaviest part of Christ's cross is sweeter than the worldly plenty, where sin accompanieth it. Use I. — To press us to get this esteem and love of the word above all earthly things by what names soever they are called, whether gold or fine gold. " / Considerations : — 1 . The word of God containeth the true riches, in comparison of which all other things are but a shadow. 2. Except God's word be clearly esteemed above earthly things, it is highly contemned. You would think yourself highly shghted, if once it should be put to the question, whether you, or an ass or a swine, be better. The case is as clear, whether it be better to have a child's toy or land of inheritance. You think it a disparagement of their reason. It is so, to compare spiritual things with carnal : " How much better is it to get wis- dom than gold ! and to get understanding rather to be chosen than silver !" (Prov. xvi. 16.) 3. The word of God, observed and obeyed, bringeth all earthly things along with it. Gold and fine gold, so far as they are necessary and good for us : " But seek ye first the kingdom of God and his righteousness ; and all these shall be added unto you" (Matt. vi. 33) ; and, " Godliness is profitable unto all things ; having promise of the life that now is, and of that which is to come" (1 Tim. iv. 8). It hath all khids of promises, it doth not come empty-handed ; it bringeth in a portion in this life, and blessing in these outward things. 4. How constant the word is, and in one tenour : " All the promises of God in him are yea, and in him amen; unto the glory of God by us" (2 Cor. i. 20). But worldly things are uncertain : " And the men of 41 REKMONS ON TSALM CXIX. Israel answered the men of Jiulah, and said, We have ten parts in the king, and we have also more right in David than ye" (2 Sam. xix. 43). Compare this with the next words : Sheba " blew a trumpet and said, We have no part in David, neither have we inheritance in the son of Jesse" (2 Sam. XX. 1). The people cry Hosanna to Christ, and presently after crucify him. Peter once made a glorious confession of Christ, and after- wards a gross denial. Paul was received as an angel by the Galatians : " My temptation which was in my flesh, ye despised not, nor rejected ; but received me as an angel of God, even as Christ Jesus" (Gal. iv. 14), but afterwards accounted an enemy : " Am I therefore become your enemy, because I tell you the truth?" (Verse 16.) Nebuchadnezzar flourishing in a palace of gold : " Is not this great Babylon that I have built for the house of the kingdom, by the might of my power, and for the glory of my majesty?" (Dan. iv. 30.) But a voice came to him from Heaven, "O king Nebuchadnezzar, to thee it is spoken, The kingdom is departed from thee" (verse 16). Use II. — Have we such an esteem and affection to the word of God? Then.— 1 . We shall do that which in other cases a greater love would incline us to do ; otherwise it is but a compliment : we will diligently exercise our- selves in the word of God. Labour is the fruit of love : " Remembering without ceasing your work of faith and labour of love" (1 Thes. i. 3). He that doth not take more pains in the pursuit of heavenly things than of carnal, doth not love the one above the other ; for love is industrious : " Labour not for the meat which perisheth, but for that meat which cndureth imto everlasting life" (John vi. 27). What a deal of pains do men take for a little pelf, to heap up treasure, and fill their houses with the good things of this world, and spend all their time and wit, their care and strength, on outward things ! The stream runneth stronger for the world, when there Is no proportionable care taken for the benefits which the word offercth. God maketh offer of grace and glory. Men are as those that travel by water, and see buildings ashore, and praise them as they pass by ; but never enter into them, never look after them more. If you are ready and earnest in the pursuit of the one, careless and cold in the other ; you think no time enough for the one, but grudge all time for the other, it is a sign the one hath a greater share in our hearts than the other. We are to seek worldly things in some measure, because God hath appointed every one some work lo do ; but, when there is such a mani- fest disproportion between our seeking the one and the other, it show- eth which w^ay our souls bend. If a nice difference, that hardly distin- guisheth it, give suspicion, more especially when such a manifest dispro- portion. 2. We will part with the one for the other's sake. If carnal things can withdraw us from the pursuit of heavenly things: "As Esau, who for one morsel of meat sold his birthright" (Ileb. xii. 16); and heaveidy thino-s cannot make us to part with carnal things. Many make void the law to seek riches and wealth : " Demas hath forsaken me, having loved this present world" (2 Tim. iv. 10) ; break God's commands for a small hire, and do so constantly, frequently, easily. It is a sign they do but compli! ment, and speak from their judgments, not from their hearts, when they eay they love God better than the world, or fine gold, the chieftest excel- lency of it. Would a man dispense with his obedience to the word and SERMON CXL. YEUSE CXXVITI. 45 be thus affected ? What is deliberately, habitually preferred, that hath the greater love. We can neglect our duty to God, trample upon God, Christ, Heaven, Scripture, conscience, duty, in the way to make speed after worldly things. 3. W^herein do we place the happiness of us and ours ? To carnal men nothing is so dear as their present prosperity. Do you value yourselves to be more happy when you have a little grace and sense of God's love, than if you had all the world : " There be many that say. Who will show us any good ? Lord, lift thou up the light of thy countenance upon us ! Thou hast put gladness in ray heart, more than in the time that their corn and their wine increased" '(Psalm iv. 6. 7). And for your children, do ye rejoice to see them great or good ? Many are delighted to see their children thrive in the world, do well in the world ; but careless whether they have grace, yea or no. If you take the world still as a great part of your felicity, it is a sign you have low thoughts and respect for the word of God. SERMON CXL. Veese 128. — Therefore I esteem all thy precepts concernmg all things to he right ; and I hate every false way. In this verse, a child of God is set forth by two marks : — I. His approbation and esteem of the law of God in all tlie parts and points thereof, " I esteem all thy precepts concerning all things to be right." II. His hatred of all sin as contrary thereunto, "And I hate every false way :" the one as the effect of the other. In the first branch, take notice of, 1. the illative particle, " Therefore." 2. His respect to the word, "I esteem thy precepts, &cc., to be right." In the Septuagint, it is Trpoe -rcavraQ r, faithful in a little. Great matters depend on little things. We are tried, tv tij Tvapnay a\i]Qtiq., by "the present truth" (2 Peter i. 12), whether we will own the ways of God : " Blessed are the dead which die in the Lord [or for the Lord] from henceforth; yea, saiththe Spirit, that they may rest from their labours" (Rev. xiv. 13). Why " from henceforth ?" Why, before, the sufferings of Chris- tians Avere from Heathens, and professed enemies ; and they were acknow- ledged blessed, as dying for the Lord. But now, when antichrist and false Cliristians came up, they did pretend to be for Christ, and friends to him, and this might be a discouragement to them in their suffering ; but, saith the Holy Ghost, From henceforth blessed are they which die for the Lord, when pseudo-Christians begin to come up, and persecute the hea- venly Christians. It is a blessed thing to suffer under pseudo-Christians and anti-Clu-istianism, as it was to suffer under Heathens and Pagans, pro- fessed enemies to Christianity. I speak of this, because the orthodoxy of 48 SERMONS ON PSALM CXIX. the world is usually an age too short. In things publicly received, it is easy to be right. Christ is forced to gain upon the world by inches. A man may acknowledge the Trinity, the satisfaction of Christ, among Pa- pists ; but it is exceedingly praiseworthy to own Christ when others scorn and reject him. The world will allow us to esteem the ways of God in some lesser things, that are out of controversy and are not maligned ; but this esteem must have that extent as becometh the people of God, to have a hearty esteem of all the precepts of God and all things contained therein. 2. Let me come to his respect to the ways of God; and from his respect, with the extent, I shall observe this doctrine, — Doctrine. — That it becometh the people of God to have a practical, heart-engaging esteem of all the precepts of God, and all things contained therein. Let me show you what is this esteem the children of God have for his precepts. L Tiiere is something implied and presupposed. 2. Wherein it doth formally consist. 3. The qualifications of a right and saving esteem of the wkys of God. First, There is something implied and presupposed, before we can come to esteem the precepts of God. As — 1st, Knowledge and a right discerning. This is necessary, partly that a man may be able to make a distinction between good and evil; otherwise, he cannot esteem the good and eschew the evil : for without knowledge the heart is not good (Prov. xix. 2). If we should stumble blindfolded upon a good way, we are not the more accepted with God, nor advantaged in our spiritual course. The clearer our light, the warmer our love. The more clear and certain apprehension we have of spiritual things, our faith is more steadfast, love more vehement, joy more sound, hope more constant, patience more sublime, our pursuit of true happiness more earnest. And partly, be- cause a man cannot esteem that which he knoweth not. The will being cceca potcntia, blind in itself, followeth the direction and guidance of the understanding. The ignorance of the nature and necessity of holiness is the cause of the neglect of it: " If thou knewest the gift," &c. (John iv. 10.) Many condemn good for evil, take evil for good, boldly rush into sin, reject the ways of God, for want of knowledge. But then it is spiritual illumi- nation that begets estimation (1 Cor. ii, 14). The truth and worth of spi- ritual things must be seen by a spiritual eye. When the Spirit enlighten- eth a man, he beginneth to see that which he knew not before, to see things in another manner. 2ndly, Advertency, or application of the mind to the object or things esteemed ; that he seriously consider of the matter, and what it is best to do ; it is not a sudden, rash undertaking. The Scripture speaketh of "applying our hearts unto wisdom" (Psalm xc. 12); and, "Apply thine heart to understanding" (Prov. ii. 2) ; " Apply thine heart unto instruc- tion, and thine ears to words of knowledge" (Prov. xxiii. 12). INIake it your business seriously to consider things that differ. But then, — Secondly, Wherein Hes this esteem, or wherein doth it formally consist ? Esteem is an approbation of the will, or a hearty love. There is the approbation of the understanding, and the approbation of the will. The ajjprobation of the understanding is, a naked sense, or an acknowledgment of what is good : " Thou knowest his will, and appro vest the things that are more excellent" (Rom. ii. 18). There is an excellency in holiness that SERMON CXL. VERSE CXXVIIT. 49 wlnnetli esteem, even there where it is not embraced. All convinced men see the evil of sin, and are half of the mind to quit it; they approve the law which they violate, by a bare, naked approbation. But then, there is the approbation of the heart or will, there is love and liking in it ; and this is called esteem. This is seen in two things, consent and choice : consent, to take this law for our rule ; and choice, whatever temptation we have to the contrary. Men choose what they highly esteem. In short, it is such an approbation as doth engage affection, such an affection as doth engage practice. Esteem is the fruit of love. 1st, There is a "consenting unto the law that it is good" (Rom. vii. 16). There is a difference between assent and consent. A man may assent to the truth and goodness of the law, that doth not consent to the goodness of it ; as the devils assent to the truth of God's being, that do not consent to take him for their portion (James ii. 19). Therefore, besides the advertency of the understanding, there is the consent or approbation of the will. Paul speaketh good words of the law : " The law is holy, and the commandment holy, and just, and good " (Rom. vii. 12) ; vofioQ and ivToXi), the law in general, and that commandment which wrought such tra- gical effects in his heart, that rifled all his confidence and hopes, and left him wounded with the sense of sin ; it is holy in teaching duty to God, just in prescribing duties to our neighbour, good in respect to ourselves; a law becoming God to give and us to receive, suitable and profitable. Thus should we ajjprove and like the law of God. 2ndly, Choice, whatever temjjtation we have to the contrary. A pre- ferring or prevailing love, a heart-engaging approbation, that doth prevail- ingly determine the soul to the ways of God. .\'on d'iffericnt re con- sensus et electio (saith Aquinas), scd rafione tantum ; til consensus d'lcatur secundum quod placet ad agendum, electio autcm secundum quod prcefertur his quce nan placent. Consent to the law and choice of the law are all one and the same act, distinguished by divers respects and considerations. It is called consent to the law, as it approveth of what the law adviseth ; and it is called choice or esteeiu, as it preferreth the law and our obedience to it above other things. It is actuaUs prcelatlo un'ius rei prce altera ,- a preferring one thing above another. Thirdly, I come to the properties or qualifications of this esteem. 1st, It is not a simple, but comparative, approbation. There is a two- fold act of judgment, the first act and the second. The first act is that whereby I distinguish good from evil, and pronounce the one to be em- braced, the other eschewed ; approve the one, disapprove the other. But there is a comparative approbation ; that is, that which the understanding judgeth best all circumstances considered, better than all other things that can be represented. This is the proper notion of esteem : " Esteeming the reproach of Christ," &c. (Heb. xi. 26.) We approve of many things simply, and in the first act, which we disallow in the second, when we consider them as invested with some difficulty and unpleasantness, or over- poised with contrary desires ; when we compare them with the pleasuie and profit which we must forsake : it consents to walk in the ways of God, as Orpah will follow Naomi into the land of Israel, if she may do it without inconveniency (Ruth ii. 14). The young man esteemed salvation worthy to be inquired after, but is loth to forego his earthly possessions to purchase that inheritance (Mark x. 22). When the judgment that Me make of the thing simply considered in itself, and of the thing as considered with all VOL. III. E 50 SKRMONS ON PSALM CXIX. circumstances, as it cometli in comparison with other things, that must be enchircd or foregone. 'indl^-, There is a judgment of general estimation, and a judgment of paiticular appUcation. By the one I bind duty upon others, by the other I engage my own heart ; as the expression is, " Who is this that engaged iiis heart to approach unto me? saith the Lord" (Jer. xxx. 21); to "engage his heart to take God for his portion. An instance we have in David : " But it is good for me to draw near to God " (Psahn Ixxiii. 28). 1 may approve many things as good, for which I have no appetite myself. Many will yield that it is good to serve God, that cannot work, or do not engage their heart to it. jNlany approve piety in the general; it is good to be religious, to live a holy life; but, when it comethto our own case, when we are to abstain from this or that sin, we draw back. INIany kno^v what things are more excellent, but do not practise or embrace them ; commend those that are religious, but do not imitate them. Acts v. 13, the people highly esteemed tlie Christians, but yet would not become Christians them- selves. "This God is our God for ever and ever"' (Psalm xlviii. 14). Many a wicked man judgeth it best for him to continue his evil courses, and thinkcth religion is good for other men, but it is not good for him ; but God"s children are of another mind. 3rdly, It is not a slight and superlicial esteem, but such as is deep and Bolid: " He that heareth the word, and anon with joy receiveth it" (Matt. xiii. 20). It is a blessed thing to hear of the pardon of sin, to taste " the good word of God, and the powers of the world to come" (Heb. vi. 5) ; as th.'j' that clieapen wines, taste, though they do not go through with the bargain. Some inclination of heart, half a mind to be thoroughly godly and religious : " Ye were willing for a season to rejoice in his light" (John V. 35). They were much taken with John for a while, and the novelty and excellency of his doctrine. But when is this esteem deep and solid? It may be known, — 1 . By the root of it. 2. The ground and formal object of it. 3. The manner or way how we come by it. 1. The root of it. ^^'hen the root of this esteem is a vital principle of grace : "Yet hath he not root in himself" (Matt. xiii. 21); the word is not ingrafted (James i. 21). The peojjle had a good inclination: "All that the Lord our God shall speak unto thee ; and we will hear it, and do it;" but, " Oh ! that there were such a heart in them, that they would fear me, and keep all my commandments, always," &c. (Deut. v. 29.) They had a mind to do well ; but, where faith, fear, and love are not planted, there may be some stirrings of conscience, but not a lull purpose of hea t. There is the approbation of an awakened and enlightened conscience, and the approbation of a renewed heart. A convinced man approveth, and a converted man approveth ; but in a difterent manner ; the one is but a flash like tire in straw, the other hath a durable afiection. 2. When the ground and formal object of it is not a temporal, natural, or carnal motive, but the moral goodness of the law ; because it is the pure and holy word and will of God, who is the lawgiver, whose authority is absolute. There may be carnal motives to incline us to esteem the word, as the novelty of John's doctrine : they rejoiced in his light for a season (John v. 35) ; delight to hear a plausible and rational discourse, as Ezekiels hearers: " And lo, thou art unto them as a very lovely song of SERMON CXr. VEESE CXXVIII, 51 oue that hath a pleasant voice, and can play well on an instrument ; for tliey hear thy words, but they do them not" (Ezek. xxxiii. 32). Or car- nal motives, as they, Gen. xxxiv. 22, 23 : " Herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised. Shall not their cattle and their sub- stance and every beast of theirs be ours ? Only let us consent unto them," &c. And so temporal interests. Religion hath a portion for which it is courted. The consent of many to the law, is the same which Mahometans have to the Alchoran ; education in it, ancestors embracing of it, the countenance of the law, the custom of the country, &c. 3. The manner or way how we come by it; by much prayer and serious delibei-ation. Some by chance arc surprised and affected with a good mo- tion ; suddenly good, Ijut habitually bad. They will in all haste become religious ; but, alas ! this estimation or approbation of God's ways is enter- tained but for a time, but afterwards vanisheth and cometh to nothing. There must be a clear, distinct knowledge of the excellency of God"s ways: otherwise, in a fit, or in a good mood, we choose that which is good ; but, the intei-est in evil not being renounced in heart, it causeth an easy retreat into the former sinful course. 4. It must be such an esteem as hath a lively and effectual influence upon onr hearts and ways. There is a liking that only produceth a vel- leity and wish, and doth not engage the soul to prosecute the things willed, or forsake the things nilled ; but there is such an effectual liking and esteem as will produce a constant, habitual willingness, that will have the authority of a principle, and hath a powerful command over the whole soul, to set it a-working to do the will of God, and will admit of no contradic- tion by contrary desires, but maketh us act with life, power, and earnest- ness. Cold and inconstant wishes produce no fruit in the heart ; the gene- ral course of most men's lives is as if they had no liking to the law of God. It may be they may dislike and sacrifice some of their weaker lusts and smaller interests, which they can well spare ; but corruption doth ordi- narily bear sway in their hearts and lives. In the text it is, " I esteem all thy precepts, Sec, and I hate every false way." It is true, a man that approveth the law, is not wholly freed from sin. There are sins of ordi- nary infirmity, that cleave to us while we are in the world ; yea, taint our best actions : " But we are all as an unclean thing ; and all our righteous- nesses are as filthy rags" (Isa. Ixiv. 6). And sometimes, though there be a principle of grace, a child of God may be overborne by the violence of a temptation, carried into presumptuous sins, which may make strange havoc in the soul. David prayeth that God would keep him from presumptuous sins (Psalm xix. 13) ; but, for the most part, the children of God are in- fluenced by their consent and esteem of the law of God. And the renewed part, for the generality, hath the upper hand, and prevaileth, and the flesh is weakened ; as the house of David " waxed stronger and stronger, and the house of Saul waxed weaker and weaker" (2 Sam. iii. 1). 5. It must be a universal, not partial esteem : " I esteem all thy precepts concerning all things to be right ;" " When I have respect unto all thy com- mandments" (Psalm cxix. 6); Zachary and Elisabeth walked "in all the com- mandments and ordinances of the Lord blameless" (Lukei. 6) ; " Him shall ye hear in all things, whatsoever he shall say unto you" (Acts iii. 22); and he "shall fulfil all my will" (Acts xiii. 22). It is not enough to be right in commands in general, or the lump, but in this and that particular ; not in e2 52 SETJMO.VS OX PSALM CXIX. some, but in all. We pretend to give up ourselves to the will of God in the general, but particulars we stick at. Men are convinced that holiness is necessary, that they must have some religion ; theiefore, when they take up duty in the lump, and abstract notion or naked consent, it doth not exasperate opposite propensions : " Ye cannot serve the Lord," Sec, saith Joshua (Josh. xxiv. 19) ; but, when they come to particulars, and see what it is to wait upon a holy and jealous God, they tire and grow weary: so that there must be a consent and purpose to obey, not some, but all and every one, without exception ; not partial, like that of Hei'od to John : '• He did many things'" (Mark vi. 20). The worst man in the world loveth some good, and hateth some evil ; but he doth not esteem all God's com- mandments in every point. Nay, the great enemy of our salvation, Satan, can be content to let us yield to God in many things, if we would be con- tented with half our duty ; one sin reserved, keepeth afoot his interest in our hearts, as a bird tied by the leg is fast enough. The Devil will suffer men to do many things ; but, if he hath them fast by one lust, be it an in- clination to sensuality or love to the world, he is contented. The world likes many things in religion; they are good and profitable for men; but sticketh at others. To live godly in Christ Jesus, will draw on persecution (2 Tim. iii. 12). The flesh will dispense with us to do many things, for the more cleanly conveyance of others, if it can but get us to spare the bosom lust which the soul delighteth in. Every man, as he is enslaved by his own customs, opposeth, one this law, another that. The proud man doth not approve of that law that doth forbid his pride, nor the sensual man of that which toucheth his intemperance and unbridled appetite, nor the worldly man his covetousness, cannot endure tliat part of the law that would abridge him of his gain. Nothing more common than to cast off what liketh us not in the law of God, and to wish there were no precepts given in that kind ; but our consent must be to all in general, and to this and that in particular. Many could be content with God's law, so far as it doth not cross their carnal interest, or hinder their corrupt desires ; but we must esteem all the laws of God : they are all holy, just, and good, not one excepted ; all conduce to perfect our nature, and make us happy crea- tures ; they all conduce to the benefit of human nature ; they are all en- joined by the authority of the same God : " God spake all these words." They are linked as rings in a chain ; one preserveth another ; they are all necessary for our eternal happiness, not one given in vain. So mtich thou continuest thine own misery, and art defective in the way that leadeth to true happiness, as thou art willing to indulge in any one sin. They are all written in the hearts of God's children (Heb. viii. 10), all suited to the new nature ; and he hath given grace to keep all. Perfection of parts, not of degrees : the new creature is not maimed in the birth. A child hath not the bidk and strength of a man. Want of perfection of parts, cannot be supplied by any after-growth. Nay, all are necessary to our commu- nion with God : " If I regard iniquity in my heart, the Lord will not hear me" (Psalm Ixvi. 18) ; " Whosoevert herefore shall break one of these least commandments," &c. (Matt. v. 19.) If we dispense with ourselves in the least things, we are not fit for communion with God. Having such pro- mises of God's being in us, and dwelling in us, and maintaining commu- nion with us, then " let us cleanse ourselves from all filthiness both of the flesh and spirit" (2 Cor. vii. 1) ; " That ye might walk worthy of the Lord unto all pleasing, ilc Tra(ravape(TKeiav (Col. i. 10). If you do not con- SERMON CXL. — VERSE CXXVIII. 53 sent to keep all, you can keep none ; for the same reasons that move us to break one, will move us to break all. Herod, that heard John gladly, when his lust moved him to it, put him to death. To be sure it must be total. Reasons of this esteem : — 1. From the excellency of God's law. The law of God deserves it : " Keep therefore, and do them ; for this is your wisdom and your under- standing in the sight of the nations, which shall hear all these statutes, and say. Surely this great nation is a wise and understanding people" (Deut. iv. 6). We should esteem the law, because it doth not infringe our na- tures, but makes them perfect, puts an excellency upon us. But of this in other verses. 2. This esteem and approbation is the ground of practice. When we are convinced of the ways of God, and the excellency that is in them, the heart consenteth, and embraceth them, and then followeth a ready prac- tice ; we shall observe what we do approve. Whereas, on the contrary, if we have no esteem for the ways of God, we shall take no care to walk in them, but could wish such laws expunged ; for still these two go together, hearty embracing and diligent practice. The will is the great master- wheel. Now, esteem iinplicth the bent of the will or heart, it implieth consent and election; it is the act of the will is the act of the man: " My son, give me thine heart" (Prov. xxiii. 26). The man is never overcome till then. You may kill hini; but you cannot conquer him, till he give his consent. There may be a kind of force and violence offered to the other faculties ; the understanding may be overcome with light, which, though it would, it cannot keep out. The conscience maj- be awakened, though men endeavour to lull it asleep ; but the will is free, and is not conquered, but by his own consent and choice. The Lord will not force himself upon any ; he dealeth with the reasonable creatures in a covenant-way, to which our consent is required. It only bindeth as a law, till we consent to yield to it as a covenant : " Yield yourselves unto the Lord " (2 Chron. xxx. 8). Now, bring your hearts once to consent, and heartily approve of the ways of God ; and the rest will succeed without difficulty. It will not be hard to give a law to the tongue, to restrain the hand, govern the body ; our affections will more easily come to hand, if we have a will to the things of God. The smallest matters against. our wills are grievous to us. It was no great matter for Haman to lead Mordecai's horse ; but it was an unwel- come and unpleasant service, he had no mind to it. It is no great matter for men to do the things that God requireth ; but they have no mind to it, and therefore are off and on : " The double-minded man is unstable in all his ways" (James i. 8). 3. This is some comfort to a child of God, that, though he faileth in some part of his duty, yet he esteemeth all ; for, where this approbation is, you may use the Ajiostle's plea, ' Not I, but sin that dwelleth in me ;' " For that which I do, I allow not ; for what I would, that do I not ; but what I hate, that do I " (Rom. vii. 15). The allowance or approbation of the will is there spoken of; he speaketh of willing and nilling, loving, delighting, and hating. Though you cannot do that good you would, in that puiuty and perfection which love requireth and the renewed heart intendeth ; yet your hearts are upon your work : ' The evil which I hate, I do.' The new nature hates and dislikes what the carnal part prompts to. 54 SERMONS ON PSALM CXIX. Use.— Learn to approve the law of God in all things, as right and good for you, 1 . Do not dispense with yourselves in anything. In two cases, we are apt to do so. First, in small things; it is nothing we think, it is but a little one. Nothing that cometh from God should be light and contempti- ble ; though the matter be never so small, if God hath interposed, it should be regarded by us. There may be great obstinacy in small sins, as a slender line may be very crooked ; or as, in some cases, the dye is more than the cloth. "Will you break with God in a smaller matter ? If some great matter were required, would you not have done it? as 2 Kings v. 13. bare yon oftend this holy God for trifles ? Again, do not dispense wit.h yourselves, though never so contrary to your humour and interest. This is to set up a toleration in your own hearts, or a court of faculties without God"s leave : " When I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing'' (2 Kings v. 18). 2. Do not so much as wish there were no such laws. It is a contradic- tion of the law, when you could wish there were no law to put a restraint upon your beloved lusts and darling corruptions. Carnal men wish there were no God ; not as a creator and preserver, but as a lawgiver. There may be much enmity in such a thought; every thought must be brought into subjection to Jesus Christ (2 Cor. x. 5). Not a disallowing thought of God's government, but doth much prejudice your hearts. God hath given such laws, that, if all things were left to our own option and choice, nothing better could be devised to preserve the liberty and perfection of the human nature. It is an ill note to count the command grievous : holiness is so amiable in itself, that men are not frightened unto God's laws, but choose them. 3. Bring thy heart to approve the law by mortifying that distemper that ariseth against it. Be it pride and self-conceit, sensuality, covetous- ness ; appetite, that is lost to wholesome food, is restored by purging the stomach ; there is a preparation of mind required to receiving of moral things. So in Divine things: "But the natural man receiveth not the things of the Spirit"' (1 Cor. ii. 14). We are prepossessed; intus existens proh'thet cx'itum. Therefore bring your heart to approve God's ?Ymo- vendo prohibe?/s, by mortifying those corruptions that rise against it. 4. When you see no other reason to yield to God's law, let his will and sovereign authority be reason enough to you. This is reason enough for God to use to his creatures, " I am the Lord :" "Ye shall do my judg- ments, and keep mine ordinances, to walk therein : I am the Lord your God. Ye shall therefore keep my statutes and my judgments; which if a man do, he shall live in them ; I am the Lord " (Lev. xviii. 4, 5). This is the will of God. We owe God blind obedience. This should silence all perverse reasonings against God, both as to his laws and providence : his will is supreme, and our will must be yielded up to his. II. We come to the other branch, " And I hate every false way." Where we have the act, "hate;" the object, "false way;" the extent, " every."' Whatsoever is contrary to the purity of God's word. DocTKiNE. — That it is a good note of a renewed and obedient heart, to hate every false way. This will appear from, — 1 . The sorts and kinds of hatred. SEKMON CXL. VERSE CXXVIII. 55 2. The causes. 3. The effects, or the comparison of hatred with anger. First, From the sorts and kinds of hatred ; which are reckoned up to be two. First, Odium ahommationis ; Secondly, Od'nim ijibmcitice. 1st, Odium (ihom'nmtinnis, a hatred of slight and aversation, called by- some odium offoision'is, the hatred of offence. It is defined 1 y Aquinas to be, Dissonantia qucedam oppetUu ad id quod opprehenditur tit re- purfiians, <^c. It is a repugnancy of the appetite to what is apprehended, as contrary and prejudical to it. Such there is in the will of the regene- rate ; for the}^ apprehend sin as repugnant and contrary to their renewed will. To the unregencrate it is agreeable and suitable as draff to the appe- tite of a swine, or grass and hay to a bullock or horse. Now, this hati-ed is a good sign, that cannot be found in another that is not born of God. The mortification of sin standeth principally in the hatred of it. Sin dieth when it dieth in the affections. When we look upon it as an offence to us, destructive to our happiness, and as it is truly grieved for and hated by us. The unregencrate may hate sin materially considered ; that is, the thing >vhich is a sin ; but they cannot hate it formally considered, as sin under the notion of a sin ; for then they would hate all sin, a quatenns ad omne valet conscquentia. As for instance, thus : a covetous man hateth prodigal and riotous courses, not as they are sinful and contrary to God's law, but as contrary to his humour and covetous will. 2ndly, Odium ifiimicitia', or the hatred of enmity. This enmity is nothing else but a willing of evil or mischief to the thing or person hated, and that out of mere displacency, dislike, or distaste of the person hated. This is a sure note, the regenerate hate their sins, in that they would have them arraigned, crucified, mortified : they would fain see the heart-blood of sin let out ; therefore they oppose, watch against, and resist it as their mortal, deadly enemy. When a man pursues sin, would have the life of it, this enmity cannot be quiet ; it is an active enmity, diligent in praying, mourning, watching, striving, using all holy means to get out of our hearts ; wishing, groaning, waiting, complaining, that we may get rid of it: "O wretched man that I am, wiio shall deliver me from the body of this death?"' (Rom. vii. 24.) They follow their work hard. Secondly, The causes of this hatred. There are three causes of it. 1st, Spiritual knowledge and illumination, that is one cause of hatred : " Through thy precepts I get understanding; therefore I hate every false way" (Psalm cxix. 104). When the heart is thick set, and well fraught with Divine knowledge, a man cannot sin freely. Those that are exercised in the word of God, find some consideration or other to quicken to the hatred of sin. The word is a proper instrument to destroy sin : " Thy word have I hid in mine heart, that I might not sin against thee " (Psalm cxix. 1 1 ). Our affections follow our apprehensions. We come to the heart by the mind : "After that I was instructed, I smote upon my thigh" (Jer. xxxi. 19). In the word of God, are the most proper reasons and arguments to kill sin. "2ndly, The love of God : " Ye that love the Lord, hate evil " (Psalm xcvii. 10). He doth not say forbear it, but hate it. The cause of hatred is the love of that good unto which the thing or person hated is contrary and repugnant. Love to the chiefest good is accompanied with hatred of sin, which is the chiefest evil. The one is as natural to grace as the other. 56 SERMONS ON PSALM CXIX. The new nature hatli its slight and aversation, as well as its choice and prosecution, to things that are hurtful to it, as well as good and profitable. Srdly, A filial fear of God : " The fear of the Lord is to hate evil : pride, and arrogancy, and the evil way, and the froward mouth, do I hate" (Prov. viii. 13). Certainly, this is to fear God, to hate what God hateth, and as God hateth, and because God hateth. Now, God hateth all sin, jiride, and arrogancy ; that is, sins of thought, which put us upon vain and foolish musings. And then the sins of the tongue are expressed by froward mouth : nothing so natural to us as filthy and evil speaking. And then the sins of practice, the evil way. They that fear God will hate all these sins. These graces are strangers to unrenewed hearts. It argueth a Divine nature, when we hate when, what, and as, and because God hates it. Eadem velle et nolle est summa amicilia. Thirdly, A third argument is from the comparison of hatred with anger. Unregenerate men may be angry with sin, because anger is consistent with love. One may be angry with his wife, children, friends, where yet he tenderly affects. First, anger is a sudden and short, hatred a lasting and durable, passion. Anger is furor brecis, curable by time ; hatred, incu- rable by the greatest tract of time. The unregenerate are displeased with their sins for a spurt ; but the regenerate are constantly disaffected towards them. There is (1 John iii. 9) (yirkn^a, there is a constant principle of resistance in the renewed heart ; passion is a casual dislike, but the new nature a rooted enmity, an habitual aversation to what is evil. Secondly, anger is only against singulars, but hatred is dg ra ykvt], to the whole kind. Thus we hate every wolf and every serpent, every thief and every calum- niator. So is this universal; it respects sin as sin, and hateth all sin, though never so profitable and pleasant. Not upon foreign and accidental reasons ; as Esther iii, 16, Haman thought scorn to lay hands upon Mor- decai, alone, but sought the destruction of all the Jews, The same reasons that incline us to hate one sin, incline us to hate all sin. The violation of God's law is a contempt of God's authority, a breach of spiritual friendship ; one grieveUi the Spirit of God as well as the other. Every sin is hateful to God ; so it is to those that are made partakers of the Divine nature. Thirdly, anger may be practised or appeased with the sufferings of the thing or person with which we are angry; but hatred is implacable: nothing can content and satisfy it, but the ruin or not being of the thing and party hated. David was angry with Absalom, but loth to have him destroyed, only corrected and reduced : when he sent out forces against him, " Deal gently with the young man" (2 Sam. xviii. 5). So many deal with then- sins : we reason, pray, strive, complain ; but it is but an angry fit ; we are displeased with them at present, but could easily be reconciled. They seek not after the death, but the restraint and imprisonment, of their corruptions and lusts, that they may not disgrace or otherwise prejudice them. Nothing contents the regenerate, but the killing and mortification of them ; they would have them dealt with as Samuel by Agag, hewn in pieces ; therefore they study revenge upon their sins : " Crucify the flesh with the affections and lusts " (Gal. v. 24). P^rthly, From the state of the regenerate. They have sin in them, but yet they hate it. Their will and consent to sin is always abated, and made remiss by a contrary principle, the grace that is in their wiUs : "The spirit [lusteth] agamst the flesh" (Gal. v. 1 7). Sin cannot reign in them with a SERMON CXLI. TEKSE CXXIX. 57 full and uncontrolled dominion : " Sin shall not have dominion over you " (Romvi. 14). Use I. — How few are there that are God's children ; for how few are there that hate sin ! Some love it (Job xx. 12, 13) ; and the love of sin is the life of it. And what is it they hate ? They hate the word that dis- covers sin (John iii. 20) ; they hate God's messengers that do cry aloud against sin, and do rub their sores, as Ahab said to Micaiah, " He doth not prophesy good concerning me" (1 Kings xxii. 8); they hate the magistrate that would reform them, they hate God's image in his saints, they cannot endure the lustre of holiness that shineth forth in them. Use n, — Do we indeed hate sin ? We had need look after this. 1. Because this is the true principle of resistance against sin. Till a man hateth it, the soul is not thoroughly resolved against it ; as a man is never thoroughly gained to God, till he love holiness for holiness's sake : his affections may be bribed with other considerations ; but then he is I'ooted in godliness. So a man is not resolved against sin, till he hate it for its own sake. He may be frightened out of sin for a tit, put out of humour with it ; but his heart is in again with his old lusts, till there be a detesta- tion of sin. But, when once he cometh to hate it, persuasions cannot easily move him, nor example draw him, nor difficulties compel him, to that which is evil ; nor allurements, that have a great force upon us. But they cast away sin with indignation : " What have I to do any more with idols ?" (Hos. xiv. 8.) 2. This is a true distinctive note between good and bad. Men may forbear sin that do not hate it : they forbear it by constraint, for fear of punishment, shame, worldly ends ; but regard it in their hearts (Psalm Ixvi. 18). The dog hath a mind to the pail, but feareth the cudgel. But God judgeth not as man judgeth. SERMON CXLI. Yerse 129. — Thy testimonies are wonderful; therefore doth my soul keep them. In these words are two parts, — I. The dignity and excellency of God's testimonies, " Thy testimonies are -wonderful." II. The effect it had upon David's heart, " Therefore doth my soul keep them." Accordingly two points, — Doctrine I. — That the testimonies of God, when duly considered, and thoroughly understood, will indeed be found to be wonderful. Doctrine II. — The wonderful excellency of the word should beget in our hearts a readiness and diligent care to keep it. Doctrine I. — The testimonies of God are wonderful. First, The word in itself is wonderful, as containing truths of a sublime nature. Secondly, It is wonderful in its effects, as it produceth effects rare and strange. First, In itself considered, it is sometimes called the mystery of faith, as it containeth principles of faith ; and sometimes a mystery of godhness, as it 58 SERMONS OX PSALM CXIX. containcth rules of practice. As it is a mystery of faith, there are many strange doctrines in it, above the reach of man's capacity, wliich we could neither invent nor understand, unless we be enlightened by the Spirit of God ; as that three to be one, and one to be three ; God to be made man, kc. These are riddles to a carnal mind. And, as it is a rule of faith, still it offereth matter of wonder, the duty of man being represented with such exactness and comprehensiveness : " I have seen an end of all perfection ; but thy coinmmdment is exceeding broad " (Psalm cxix. 96). Secondly, What rare effects it produceth : where it is entertained, it maketh a Christian become a wonder to himself and others. 1st, A wonder to himself: " Who hath called you out of darkness into his marvellous light" (1 Peter ii. 9). There is no man converted by the word of God, but hath cause to wonder at his own estate, at the conde- scension of God in plucking him as a brand out of the burning, or that woful condition wherein he was before, when others are left to perish : '"Lord, how is it that thou wilt manifest thyself to us, and not vmto the world ?'' (John xiv. 22.) And then, that we are brought into the possession of such excellent privileges, as we enjoy in our new estate, peace that passeth all understanding (Phil. iv. 7), "joy unspeakable and full of glory" (1 Peter i. 8), privileges greater than can be imagined or expressed; so are their hearts ravished in the sense of their reconciliation with God and communion with him. So also in giving them such an undoubted right to an everlasting blessed estate in the heavens : " Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him " (1 Cor. ii. 9). He hath promised them a happiness which they can never think of, but everj^ day thej' must fall a- wondering anew ; and all this wrought by an exceeding great power working together with the word (Eph. i. 19). As Peter wondered at his deliverance when chains, and gales, and bars, did all give way to the power of the angel that brought him forth: "And he went out, and followed him, and wist not that it was true which was done by the angel ; but thought he saw a vision. When they were passed the first and the second ward, they came unto the iron gate that leadeth unto the city, which opened to them of his own accord; and they went out, and passed on through one street; and forthwith the angel departed from him. And when Peter was come to himself, he said. Now I know of a surety that the Lord hath sent his angel, and hath delivered me out of tlie hand of Herod, and from all the expectation of the Jews" (Acts xii. 9 — 11). So may every one that is converted to God, stand wondering, when he considereth how, from whence, and to what he is called by God ; all this is wonderful indeed. There is more of God seen in inward experiences than in outward; in con- verting, comforting, quickening, and carrying on the work of grace in our own hearts, than in governing the courses of nature : thereibrethe Apostle appeaieth to this internal power: " Unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us" (Eph. iii. 20). He instanceth in that which God hath done for us in Christ, which is beyond our prayer, conceptions, and hopes ; transcending the hopes and apprehensions of the most enlarged hearts! Thus is a Christian a wonder to himself. 2ndly, He is a wonder to the world, if he keep up the majesty and vigour of religion: '' Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of j^ou" (1 Peter iv. 4). It SEKMON CXLI, VERSE CXXIX. 59 was strange to them that they should be altered so of a sudden, that of filthy puddles they should become as crystal waters ; a sink turned into a pure fountain. That men should live above interests of nature, row against the stream of flesh and blood, this is all strange to the world ; and this is the fruits of the word ; for " the law of the Lord is perfect, converting the soul " (Psalm xix. 7). Every grace is a mystery and wonder; especiallj' faith, for a man to believe that which he understandeth not ; to hope for that he seeth not ; to have that which he wants ; to be tossed with tem- pests, and yet to enjoy a sweet calm in our own hearts ; to be destitute of all things, and yet be as little anxious as if we indeed had all things ; as poor, yet making many rich ; as having nothing, and yet possessing all things ; to be a rock in the midst of a storm ; as dying, and yet we live : " We are troubled on every side, yet not distressed ; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed" (2 Cor. iv. 8, 9) ; " As sorrowful, yet alway rejoicing ; as poor, yet making many rich ; as having nothing, and yet possessing all things " (2 Cor. vi. 10). Thus is a believer the world's wonder, a very riddle to carnal sense. So in other graces, he can hate father and mother for Christ's sake, can also love enemies at Christ's command : he that doth even break his heart for the least sin, can bear up against the greatest trouble. Thus I might exemplify the point ; but I must go a little largely to work. 1. God's testimonies are wonderful in their majesty and composure, which striketh reverence into the hearts of those that consider ; it speaketh to us at a Godlike rate. Jesus Christ leaves a character of his Divine Spirit upon his words : " And it came to pass when Jesus had ended these sayings, that the people were astonished at his doctrine ; for he taught them as one having authority, and not as the Scribes'' (Matt. vii. 28, 29). There was an impression of his authority upon his word ; his hearers were convinced of a sovereign majesty proper to the dignity of his person. Those that went to take him, returned this account : " Never man sjoake like this man" (John vii. 46), for authority, power, and evidence. Now, the Scriptures being Christ's doctrine, why should they not have the same power, authority, and Divine character in them ? It is the same doctrine ; the voice could add nothing to it, and the writing take nothing from it. Could not God discover his sovereign majesty in writing as well as speak- ing? Look into the Scriptures, are you not even compelled to say, this can be no other but the word of God ? Thej' speak not as conscious of any weakness, or as begging assent, but as commanding it : " Thus saith the Lord ;" hear it, or ye are undone for ever. The wisdom, majesty, authority of the author, show themselves in every line almost of Scrip- tvu-e. Longinus (a Heathen) admired the majesty of that passage, rivtaeo ic, kyivsTo. Lideed, everywhere there is great authority mixed with sim- plicity and plainness of sjieech, such as moveth reverence and awe in the consciences of men. It may be, it is not seen in every phrase and clause of a sentence, but it is clearly discovered in the whole frame : as the majesty of a man's countenance is not so fully discovered in any one part of the face, as in the whole visage taken jointly together : Scr'iptiira s'tc (saith Austin), nt aUtudme sitperhos irrideat, profimJitate attentos terreat^ ver'date magnos ^^fscaf, affab'ditafe 2-arvos nidriat. Scripture so speaketh that it laughs proud and lofty men to scorn, with the height of it ; with the depths of it, it terrifieth those who with attention look into 60 SEKMOXS ON PSALM CXIX. it; with trutli, it fecdeth men of greatest knowledge and understanding; with aflability and sweetness, it nourisheth babes and sucklings. Let a man have but anything of a prepared mind, and he cannot contain his won- der and reverence, but will tremble at the word of God: " To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word" (Isa. Ixvi. 2). 2. It is wonderful for the matter and depth of mystery, which cannot be found elsewhere, concerning God, and Christ, the creation of the world, the souls of men, and their immortal and everlasting condition, the fall of man, &c. Here God is set forth to us in the clearest representation that we are caj)able of in this mortal state. God is in part seen in the crea- tures : " For the invisible things of him from the creation of the world are seen, being understood by the things that are made, even his eternal power and Godhead " (Rom. i. 20). Everything that hath passed his hand, dis- covereth somewhat of the author and maker of it; but, as imperfectly as God is discovered there, we cannot behold him without wonder and reve- rence. If we use never so little of an attentive mind, the strictures of God are seen in man's body. Galen wondered when he saw a man's hand, the sun, moon, and stars; yea, a gnat; yea, a pile of grass ; but these discoveries are not to be compared with the Scriptures, revealing the glory of God in the face of Christ : " For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. iv. 6). If we wonder at so much of God as we find in a gnat, shall we not wonder much more at so much of God as we find in his law, in his Gospel, in the whole economy and frame of his gracious disjDensations ? Besides that, the Scriptures help us to interpret the book of the creatures : they show forth more of God, than all the creatures can do : the book of nature is an imperfect piece in regard of the book of Scripture. You cannot look upon the book of the creatures, but in every page and line of it you will find this truth presented to your eyes, that there is an infinite, eternal power that made all things : this is enough to leave the world without excuse ; but, in the book of the word, you may see more of God, and the way how to enjoy him. In the 19th Psalm, David doth first admire the. glory of God by the beauty of the heavens, then by the light of the word. By rea- son, the Heathens found out, irpwrov ainov rS k6(Tixs kj -fje ragfwc Trdffijg, a first mover and a first cause ; but, when and how the world was made, they were left in uncertainties, which was first, the egg or the hen, the oak or the acorn : " Through faith we understand that the worlds were framed by the word of God ; so that things which are seen, were not made of things which do appear" (Heb. xi. 3). A child is taught more than they could find out by their profound researches. So concerniuo- the fall of man, conscience will inform us of a distinction between good and evil ; and Heathens, by the light of nature, could speak of virtue and vice, as moral perfection and a de-ordination ; but nothing of sin and righteousness, relating to a covenant ; and whence this mischief began, they knew not! They complained of nature as of a step-mother, observed an inclination to evil more than to good, that vices are learned without a teacher, that man is born into the world crying, beginneth his life with a punishment; but the first spring and rise of evil was a secret to them, but clearly discovered to us : " AVherefore as by one man sin entered into the world, and death by sin ; and so death passed upon all men, ibr that all have simied " (Rom. SERMON CXLT, VERSE CXXIX. 61 V. 12), Man's restitution and redemption by Christ is wonderful indeed : "And without controversy great is the mystery of godhness, God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, beheved on in the world, received up into glory" (1 Tim. iii, 16). This could not be found by man ; how could they know the free purposes of God's grace, unless God revealed them ? This is the mystery of mysteries, which angels desire to pry into (1 Peter i. 12). So excellent and -ravishing a mystery is this plot of salvation of lost sinners by Christ incarnate, that the very angels cannot enough exercise themselves in the contemplation of it. So imion with Christ, and communion with hinj, a mystery that nature could never have thought of ! God's keeping a fami- liar correspondence with his creatures, God's dwelling in us, our dwelling in God : " Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit" (1 John iv. 13) : words we should not have dared to use, if God had not used thera before us ; it would have looked like blasphemy to speak so, if we had not the warrant of Scripture. So the resurrection of the body and life eternal, they are all wonders : " But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and brought life and immortality to light, through the Gospel" (2 Tim. i. 10). Heathens might dream of a life after death, but could never understand it distinctly. It is brought to light. Their wise men saw it, like the blind man, who saw men walking like trees, or a spire at a distance ; no clearness, no certainty ; Lord, " thy testimonies are wonderful."' 3. It is wonderful for purity and perfection. The Decalogue in ten ■words compriseth the whole duty of man, and reacheth to the very soul, and all the motions of the heart. All the precepts of morality are advanced to the highest perfection. Those fragments and sorry remainders of the light of nature, that have escaped out of the ruins of the fall, will show us the necessity of a good life ; but the word of God calleth for a good heart, a regeneration as well as a reformation, not only abstaining fiom acts of sin, but lusts : " Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul" (1 Peter ii. 11). Not only the outward w^ork, but the spiiit, that is weighed in the balance of the sanctuary : " All the ways of a man are clean in his own eyes ; but the Lord weigheth the spirits" (Prov. xvi. 2). It mightily establisheth faith, fear, and love to God, as the essential graces. When we consider duty in the lump, we have no admiring thoughts ; but, when we look abroad into all the parts and branches of obedience, whereunto the law diffuseth itself, then the holiness which the law requireth is admirable ; then we see it no easy matter to serve this holy and jealous God, it is no easy matter to go to the bottom of this perfection. 4. It is w^onderful for the harmony and consent of all the parts. All rehgion is of a piece, and one part doth not interfere with another, but conspireth to promote the great end, of subjection of the creature to God. The law hath a mighty subserviency to the Gospel, and the first covenant shutteth up the sinner immediately under the curse, that mercy may open the door to him. The Gospel is first darkly revealed, and still it groweth as the light doth, till noon-day. At first an obscure intimation, " The seed of the woman;" to Abraham, "In thy seed;" which after was repeated to Isaac to cut off Ishmael ; then to Jacob, to cut oft' Esau ; yet not what tribe : " The sceptre shall not depart from Judah, nor a lawgiver from be- 52 SERMONS ON PSALM CXIX. tween his feet, until Shiloh come" (Gen. xlix, 10) ; yet not what family of Judah ; to David, " I will stablish the throne of his kingdom for ever'' (2 Sara. vii. 13): then, " Behold a virgin shall conceive and bear a son, and call his name Immanuel" (Isa. vii. 14) : then John the Baptist, " Be- hold the Lamb of God which taketh away the sin of the world" (John i. 29), points with a finger to Christ. This, while, in short, the Scriptures do set forth the mercy of God, as that the duty of the creature is not abolished, so offers grace as not to exclude our care and use of means : justification and sanctification promote one another, all is ordered with good advice : " Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things and sure" (2 Sam. xxiii. 5). Thus the wonderful harmony, order, and consent of all the parts with respect to the great end, which was the glorifying of God and the subjec- tion of the creature, demonstrate the wonderfulness of God's testimonies. The glorifying of God"s grace and mercy in those that are saved, and his justice in those that are damned: with respect to this, God made man upright, tarnished with abilities to do his will ; but mutable, and, in case of a fall, to begin with a new covenant. He will have his mercy honoured with- out prejudice to his justice ; the comfoi't of the creature established so as duty not abolished ; not all of commands, nor all of promises, but these interwoven, that they may serve one another. A promise at the back of a command, to make it effectual ; command beside a promise, to cause hum- bling ; neither looseness nor rigour. If the covenant had been left to our orderincf, it had been a confused business. Now it is wonderfully suited ; God keepeth up his dominion and sovereignty, notwithstanding his grace and condescension ; justice hath full satisfaction, yet grace glorified. 5. Wonderful for the power of it. There is a mighty power that goeth along with the word of God, and astonisheth the hearts of those that con- sider it and feel it : "Our Gospel came not unto you in word only, but also in power, and in the Holy Ghost"' (1 Thes. i. 5). By this power, it doth not only fit the head with notions, but pierceth the heart, alarms the conscience, awakens the aftections: "The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and it is a discerner of the thoughts and intents of the heart" (Heb. iv. 12). This power was seen in the wonderful success of that doctrine and relisrion which the Scriptures do establish. It hath diffused and spread itself like leaven in the mass and lump, throughout all parts of the known world, within the space of thirty or forty years, or thereabouts. Hesterni szimus (saith Tertullian), et tamen omti'ia vfsira implevbnus, urhes, msiilas, castelhi, mun'ic'ipia, coyw'iliahula, caslra, tribiis, clecur'ms, palatiiau, senatum^ forum ,■ sola voh'is reUnqubnus templa .- We are but of yester- day, and yet how are we increased ! Christians are found in all places, cities, villages, isles, castles, free towns, councils, armies, senate, markets, everywhere but in the idol-temples. Such a wonderful increase and suc- cess was there in a short time ! The Apostle, " The word of the truth of the Gospel, -which is come unto you, as it is in all the world ; and bringeth forth fruit, as it doth also in j-ou" (Col. i. 5, 6). The doctrine itself is contrary to nature ; it doth not court the senses, nor woo the flesh; it offereth no splendour of life, nor pleasures, nor profits ; but biddeth deny all these things, and expect persecution ; " If any man will come after me, let liim deny himself, and take up his cross, and follow me" (Matt. x\'u SERMON CXLI. — VERSE CXXIX, 63 24). It only telleth us of spiritual comforts, and the recompences of another world. Mahomet allured his followers with fair promises of security and carnal pleasure, their wind and tide went one way. j\Ian is credulous of what he desireth ; but Christ telleth us of denying ourselves, taking- up the cross, cutting oft' right hand, and plucking out right eye, rowing against the stream of flesh and blood, bearing out sail against all the blasts and furious winds without. Here is nothing lovely to a carnal eye. This was the doctrine : it taught the proud world, humility ; the uncharitable world, love of their enemies ; the unchaste world, that a glance is adultery : " Whosoever looketh on a woman to lust after her, hath com- mitted adultery with her already in his heart"' (Matt. v. 28) : the re- vengeful world, to turn the other cheek to the smiter ; the covetous man, to be liberal, not to cark and take thought for worldly things, but to lay up treasures in Heaven; the dissolute world, to walk circumspectly, in all godliness and honesty. The persons and instruments that were to manage the doctrine, were in the world's eye contemptible ; a few fishermen, des- titute of all worldly props and aids ; of no power, wealth, secular wisdom, authority, and other such ad%antages, as are apt to beget a repute in the world ; yet they preached, and converted many nations, though they had no public interest, were not backed with the power of princes, as super- stitions are wont to prevail by their countenance and example : " Many seek the ruler's favour" (Prov. xxix. 26). But the Gospel had gotten firm footing in the world long ere there was a prince to countenance it ; there were many to persecute it, none to profess it. As the instruments were poor, so the persons that received their message : " Hearken, my beloved brethren, hath not God chosen the poor of this woild, rich in faith, and heirs of the kingdom which he hath promised to them that love him r" (James ii. 5;) "Ye see your caUing, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called"' (1 Cor. i. 26"). "When destitute of worldly succours and supports, it held up head. JSTe videretur authoritate traxisse ai'iquos, et veritatis ratione, non pompce gratia, pra;caleret, saith Ambrose. It was much it should hold up head ; jea, the powers of the world against it, bonds, and sufferings, and deaths did abide for them everywhere that professed this way. Hor- rible tortures ; never did war, pestilence, and famine, sweep away so many, as the first persecutions. Poor Christians were murdered and butchered everywhere; yet still they multiplied, as the Israelites did in Egypt, under oppression ; or as a tree lopped sends forth more sprouts. As without worldly interests, they had not such gifts of art, eloquence, and policy, as the world with whom they had to deal : all was carried on in a plain way, without pomp of words. Paul was learned ; but he laid aside his ornaments, lest the cross of Christ should be of none effect : " And my speech, and my preaching, was not with enticing words of man's wis- dom ; but in demonstration of the Spirit and of power ; that your faith should not stand in the wisdom of men, but in the power of God" (1 Cor. ii. 4, 5). They were to deal with men of excellent parts and learning, some of which received the Gospel. This plain doctrine was set afoot in that part of the world where arts and civil discipline most flourished at that time, and were in their aKiir). Thus, as Aaron's rod devoured the magicians' serpents, so was the Gospel too hard for the wisdom of the world : it prevailed not by force of arms, and the power of the long sword, as all dotages do, and superstitions are planted ; but " overcame him by 54 SERMON'S ON PS\LH CXIX. the blood of the Lamb, and by the word of their testimony ; and they loved not their lives unto the death" (Rev. xii. 1 1). Christ's sword is in his mouth : " Out of the mouths of babes and sucklings hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and the avenger" (Psalm viii. 2). This way seemed to the world a novel way ; they were leavened with prejudices, and bred up by long custom, which is a second nature, in the worship of idols : " Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by tradition from your fathers" (1 Peter i. 18). Men keep to the religion of their ancestors with much reverence. Christ did not seize upon the world as a waste is seized upon for the next owner. The ark was to be set up in the temple, that was already occupied and possessed by Dagon. Before Christ could be seated in the government of the nations, first Satan was to be dispossessed, and superstitions, re- ceived by a long tradition and prescription of time, were to be removed, the wolf hunted out. Thus the power great. But this is past and gone. There is a wonderful power that goes along with the word. (1.) A power to humble and terrify those that scoffed at the miracles : " When they heard this, they Avere pricked in their heart, and said unto Peter, and to the rest of the apostles, Men and brethren, what shall \ve do ?" (Acts ii. 37.) Tiie word can do that which a miracle cannot, make the stoutest hearts relent and yield. One instance more : " And as he reasoned of righteousness, temperance, and judgment to come, Felix trem- bled" (Acts xxiv. 25). Mark the disadvantage, the prisoner maketh the judge tremble, the man none of the tenderest, a Pagan, and to boot an obdurate sinner; but Paul, by his power, caused these. Terrors of con- science, which are raised by the word, all wicked men feel not, but soon may ; they fear them that feel not : " For every one that doeth evil hateth the light, neither cometh to the light ; lest his deeds should be reproved" (John iii. 20). Conviction in one of these spiritual agonies exceeds all natural passions ; fears of the wrath of God scorch more, and breed more restlessness and disquietness to the soul ; their thoughts become a burthen to them : " He is convinced of all, he is judged of all ; and thus are the secrets of his heart made manifest; and so, falling down on his face,, he will worship God, and report that God is in you of a truth" (1 Cor. xiv. 24, 25). His sins revived, the poor creature lieth grovelling. 2. There is a converting and transforming power in the word of God : " For I am not ashamed of the Gospel of Christ ; for it is the power of God unto salvation to every one that believeth" (Rom. i. 16); "For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols, to serve the living and true God" (1 Thes. i. 9) ; from a false to a true, a bad to a better. Men brought up in a false religion, there is much ado to take them off: " Hath a nation changed their gods?" (Jer. ii. 11.) Though their worship be never so vain and foolish, yet this power the word hath, even over those that have been rooted and habituated in superstitious customs. The gods they had prayed to in their adversities, praised in their prosperity, deprecated their anger when any judgment upon them, magnified their goodness when any good received, built them temples, offered them gifts ; must they break those images, de- stroy those temples, deny those gods ? How dear idols are, Rachael's steal- ing away her father's images clearly showeth (Gen. xxxi. 34). She was SEKMON CXLT. TERSE CXXVIII. 65 one of them that built God's Israel ; yet she hath a hankering after her father's idols. No humours so obstinate and stitf as those that are found in religious customs: they accused Stephen for changing the customs Moses delivered (Acts vi. 14), and Paul, that he taught customs which were not lawful for Romans to observe (Acts xvi. 21). Certainly, it is a very hard thing to bring men out of an old religion into a new one ; the converting of man from a state of nature to a state of grace, so that they were as it were born again: " Of his own will begat he us, wdth the word of truth; that we should be a kind of first-fruits of his creatures" (James i. 18). It is a hard matter to change natures, to turn a lion into a lamb : " The wolf also shall dwell with the lamb, and the leopard shall dwell with the kid, and the calf and the young lion, and the fatling together ; and a little child shall lead them" (Isa. xi. 6). Yet this will the Gospel do, make hun that resembleth the Devil in his contempt of God, envy, revenge, to be like Christ; I say the Gospel doth it: "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord" (2 Cor. iii. 18). To brhig us to love what we naturally hate, and to hate what we naturally love ; that the heart should be turned from all creatures, himself and all, to God ; that they should be induced to turn from the creature to God, to seek out happiness in him ; from self to Christ ; from sin to holiness ; that God's desires should be our desires ; his will, our will ; his delights, our delights; the natural heart is averse from this : " The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be" (Rom. viii. 7). That the hearts, spirits, dispositions of men should be turned up- side down : "Be not deceived ; neither fornicators, nor idolaters, nor adul- terers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers,nor extortioners, shall inherit the kingdom of God. And such were some of you : but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God" (2 Cor. vi. 9 — 11) : "Instead of the thorn, shall come up the fir-tree ; and, instead of the brier, shall come up the myrtle- tree" (Isa. Iv. 13). A mighty change wrought, to be changed not only in their lives, but natures. (3.) In comforting poor distressed souls: their sore runneth upon them, and their soul refuseth comfort, when they have all things in the world; but yet, as there are no sorrows like wounds of conscience for degree, so no comforts. Groans unutterable, so joys unutterable ; nothing left that will comfort, it is as the whole of their joy ; the reviving of poor wounded spirits is one of the greatest wonders in the world. Creatures can do nothing, reason and human discourse can do nothing ; it proceedeth from the appre- hension of God's wrath provoked by sin : " If there be a messenger with him, an interpreter, one among a thousand, to show unto man his upright- ness, then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom: his flesh shall be fresher than a child's, he shall return to the days of his youth" (Job xxxiii. 23 — 25). Nothing but the covenant of his peace will still such a soul; a Scripture wound will only be cured by Scripture plasters. He that puts the soul on the racks of conscience, can alone release us : "I create the fruit of the lips" (Isa. Ivii. 9), to be peace; "Stand ye in the Ways, and see, and ask for the old paths, where is the good way, and walk therein ; and ye shall find rest for your souls" (Jer. vi, 16); "Come unto me, all ye that labour, and are heavy VOL III. F 66 SEEMONS ON PSALM CXIX. laden; and I will give yuu rest. Take my yoke upon you, and learn of me ; for I am meek and" lowly in heart ; and ye shall find rest unto your souls" (Matt. xi. 28, 29). (4.) The confirming and strengthening power of the word, that we may despise the world, encounter all difliculties and discouragements, and be cheerful as the martyrs were in the midst of flames, all the oppositions of Satan : " I have written unto you young men, because ye are strong, and the word of God abideth in you ; and ye have overcome the wicked one' (1 John ii. 14); "And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inhe- ritance among all them that are sanctified" (Acts xx. 32). In the word of his grace, God hath assured us of the great privileges of Christianity, sup- port and defence here, and glory hereafter ; and that is a mighty strength- ening to the soul, and maketh a Christian also glorious, and becoming all those hopes and promises that are given him. SERMON CXLII. Verse 129. — T/ty testimonies are wonderful ; therefore doth my soul keep them. Use I. — Reproof to several sorts. 1. Of those proud carnalists that scorn the simplicity of the word. Many wit themselves into Hell by lifting up the pride of reason against the word of God ; think all respect to the word to be fond credulity. To them tlie Gospel seemeth a base and a mean doctrine, whereas it is indeed wonderful. They never studied it, and therefore think nothing but plain points in it ; have no spiritual eyes, and are looking on what is uppermost. There is nothing vulgar, the angels jDrize what they contemn : " To the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God" (Eph. iii. 10). They despise the word, as if it were too low a discipline for their wit and parts, scoff at that as mean which a gracious heart findeth to be mystery; they see none of this sublimity that we speak of; this pearl of price seemeth to them but as a common stone. This is pride not to be endured, for the foolish- ness of man to contemn the wisdom of God. The excellency of Scripture can never be sufficiently understood ; they never pierced tlie depths of Scrip- ture, else they would find it sublime and subtle enough; but they are igno- rant of what they seem to understand so well: "If any man think that he knoweth anything, he knoweth nothing yet as he ought to know" (1 Cor. viii. 2). 2. Others that give up themselves to the itch of curiosity, must have mysteries made more mystical ; and therefore fly from the letter of the Scriptures to ungrounded subtleties and spiritualities, as if all the written word were an allegory : " But unto you I say, and unto the rest in Thy- atira, as many as have not this doctrine, and which have not known the depths of Satan" (Rev. ii. 24). Men must have ftaSiiu but jia^n rg 'S.arava, are loth to be tethered to a few common truths. The bait to our first pa- rents was the fruit of the tree, it is good for knowledge : " God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to SERMON CXLII. TERSE CXXIX. 67 be desired to make one wise, she took of the fruit thereof, and did eat" (Gen. iii. 5, 6). If any be of such a rigid temper and constitution as not to be moved with the pleasures of the senses, Satan draweth them to nice and ungrounded speculations : they would be wise above the rate which God hath allowed, run into strange and uncouth notions ; and so many, otherwise of a sober life, have an unsound judgment. 3. Those that would fathom these mysteries by the hne and plummet of their own reason, believe God's word, and the things contained in it, no further than they can see natural reasons for it, these are not disciples of the doctrine of Christ, but judges, and set a prince at the subject's bar ; the scantling of their own private senses and reason is made the standard for the highest mysteries to be measured by. They come to judge the word rather than to be judged by it. Mysteries are to be admired, not curiously- searched and discussed by mere human reason. Every light must keep its place ; sense, reason, faith, light of glory. If sense be made the judge of reason, there is wrong judgment. Some things we apprehend by reason, that cannot be known by sense, as that the sun is bigger than the earth. So faith corrects reason : shall we doubt of that to be true which droppeth from God's own mouth, because it exceedeth our weak understanding.'' 4. Those that prostitute their wonder to every paltry, carnal vanity. Oh ! what trities are these to the wonders of God's law! If we see a fair build- ing, we cry out, Oh! wonderful! as the disciples: "Master, see what manner of stones and what buildings are here!" (Mark xiii. 1.) Oh! there are God's testimonies ! a more noble nature, the person of Christ : " In him dwelleth all the fulness of the Godhead bodily" (Col. ii. 9). ' Oh ! wonderful !' at a heap of money : what are these to the unsearchable riches of grace ? i-are plot, /dya iiv^lipwv, all in and about Christ is rare ; his name is " Wonderful." He that found out the causes of things by philosophy, could say, J^il admirari ; but he that hath the most knowledge of religion, as to Divine things, may say, Omnia admirari ; the transcendent goodness of God in the pardon of sins! riches of everlasting glory! purity of Divine commands! but, as to the world, J\^'d admirari: you know better things in God's testimonies. 5. Those that find more savour, and more matter to wonder at, in other books, in Plato, in Aristotle, or Heathen writers ; they have a savour there, a wonder there ; but are not alfected with those mysteries and those no- tions which are in the Gospel. They like those books where they find flowers of rhetoric, or chemical experiments, philosophical notions, maxims of pohcy ; but they slight the word. 6. Those that admire more what man puts into an ordinance than the word of God. The further oft" anything is from the majesty of the Scrip- tures, the more it taketh with unregenerate men, taken with toys and bau- bles of delight more than the substantial goodness of Christianity. "We are apt to say of the labour of man, excellences of man, ' Admirable !' but we little regard the truths of God ; as in a field of corn, prize the poppies and well-coloured weeds, but slight and overlook the more valuable corn. Use II. — Instruction. To instruct us how to entertain the word of God. We never entertain it rightly, till we entertain it with wonder. Considerations : — 1 . We have not a true sight and sense of the word, if we admire it not. There is such transcendent love, admirable depths of wisdom, unsearch- able treasures of happiness, raised strains of purity, an harmonious cohiri- 68 SEEMONS ON PSALM CXIX. dence of all parts. What would we admire, but that which is great and excellent ? Why are not we, then, transported and ravished with those wonderful felicities, as the favour of and fellowship with God, everlasting enjoyment ? Nothing is of such weight and importance as this is ; all is nothing to this : " Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord" (Phil. iii. 8). Would we admire what is rare and strange ? As the object of wonder is inauditum et Inspiratum, it could not enter into the heart of man to con- ceive what God hath done for us in Christ ! Unheard of, unlocked for : " And this was yet a small thing in thy sight, O Lord God ; but thou hast spoken also of thy servant's house for a great while to come ; and is this the manner of man, O Lord God?"' (2 Sam. vii. LQ.) If we wonder at what is wi(*e and deep, the terms upon which salvation is dispensed and propagated are with excellent wisdom : "We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory" (I Cor. ii. 7). These are mysteries that lie out of the road of vulgar understandings. 2. Upon every new looking, it argueth some distemper, unless we wonder. Either carelessness of soul-necessities, or stupidness, and unat- tentiveness, or else carnal savour prevailing too much. 3. It is a great help to practice. The more the word is admired, the more reverence it striketh into the conscience ; the more it is submitted unto, the more should we frame our practice. In the text, " Therefore doth my soul keep them." The word must be kept ; not only aflected with it, but our esteem must last, and we must ever be tender of doing anything contrary to it. It must be kept by the soul, there is the directive and commanding power; it must be preserved or kept there, not confined there. If not kept there, it will not be kept elsewhere : there understand- ing is clear, conscience awful, heart ready. Pluman authority reacheth no further than to bind men to conform to order in the course of their practice; but Divine authority bringeth under the heart and thoughts to the obedi- ence of Christ (2 Cor. x. 4). It bindeth the conscience to approve of God's commanded will, to choose it with affection, to embrace it with the whole man, to follow on with strength and constant endeavours. There- fore wonderful, partly because a renewed esteem is the beginning of a pure and entire subjection to it. Why did any give up themselves to the dis- cipline of it? Plato and Zeno's doctrine was admired. So to God, reve- rence is the mother of obedience. If we have not a slight esteem of the ■word, we shall look more after keeping of it. And partly, because won- derfulness of promises evidenceth them to be of God, it coramendeth itself to the consciences of men. Means : — First, A spiritual gust, to relish knowledge and spiritual things. A brutish soul admires the sweetness of carnal things ; the sober part of the world, that prize intellectual food, the perfections of the mind, they have a taste and relish for those things: " How sweet is thy word to my taste ! yea, sweeter than lioney to my mouth!" (Psalm cxix. 1U3.) A sensual heart is not afTected with these things. Secondly, A diligent search : " And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God" (Eph. iii. 9). The more diligently we search into these things, the more we admire them. A superficial view satisfieth and con- SERMON CXLIII. VEIISE CXXX. 69 tcnteth sooner than a deep search. Herein they differ from other things ; for the more they are searched into, the less they are admired ; imperfec- tions which formerly lay hid, then come in view. Thirdly, A thorough insight, or spiritual illumination : " Open thou mine eyes, that I may behold wondrous things out of thy law" (Psalm cxix. 18); and, "Wake me to understand the way of thy precepts; so shall I talk of thy wondrous works" (verse 27). The testimonies of God have more in recess than in open view. Fourthly, Experience ; if we have felt the wonderful power, majesty, and authority of the word: "Ye shall know the truth; and the truth shall make you free" (John viii. 32). Where there is no such effect, they have no exj^erience. Fifthly, Show forth the wonderfulness of God's testimonies, by the raisedness of your conversations. They disparage the word that live at a mean rate : " Having a form of godliness, but denying the power" (2 Tim. iii. 5); "If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you. On their part he is evil spoken of, but on your part he is glorified" (1 Peter iv, 14). SERMON CXLHI. Verse 130. — The entrance of thy word gweth light; it g'lveth understanding unto the simple. In the former verse, David had commended the word from the wonder- fulness and mysteriousness thereof, here from its clearness and perspicuity, " Thy testimonies are wonderful ;" yet they give light, The entrance giveth light to the simple. The one property doth not hinder the other, upon a twofold account : — First, Because the truths revealed in Scripture are of two soi-ts : some are plain doctrines, fit for the entertainment of novices, and may be called the porch and entrance ; others are deep mysteries, to exercise the wits of the strongest. In the waters of the sanctuary, in some places the elephant may swim ; in others, the lamb may wade. The penmen of the Scripture acknowledged themselves to be debtors to wise and foolish, learned and unlearned : " I am debtor both to the Greeks and Barbarians ; both to the wise and to the unwise" (Rom. i. 14); and accordingly were made use of to discover^ truths of all sorts. There are ^^vavonrd nva, not all things, nor the most material, but " some things hard to be understood" (2 Peter iii. 16). God hath expressed his mind in some points so, that the sharpest- sighted will not at first glance easily take up the meaning of it. Other things are plain, and easy, and obvious, so that the very entrance, or first sight of them, giveth understanding. Secondly, From the manner ; because, though there are mysteries and things naturally unknown to us, yet they are not obscurely delivei-ed, so as that we should despair to understand them ; but in a jilain and familiar style, depths of mystery in plainness of words. Therefore the simplest who desire to know so much as may comfort and save their souls, ought not to be hindered and discouraged in the study of the Scriptures. The sum is, some things are open and clear, other things dark and mysterious ; but, though hard to be understood, yet not impossible to be understood: 70 SEK.MO^S on P&AL5I CXIX, most things plain, none impossible : '"The entrance of thy word giveth light ; it giveth understanding unto the simple."' In these words, — 1. What, or the benefit we have by the Scriptures, set forth by two words: the one metaphorical, "giveth light;" the other literal, " it giveth understanding." That is it, which is meant by light. 2. How or whence we have this light, from the entrance of the word. 3. To whom? " To the simple." The first thing explained in the text, it giveth light ; that is, it giveth understanding. Two questions then remain by way of explication. First, What is meant by " the entrance of thy word." Some render it ostium, the door, as Jerome; the Septuagint, ritXwoic; the Vulgar, the declaration; we, the entrance. The w^ordjije/ffc/: signifieth door, gate, or opening. The expression giveth us occasion, — 1 . To distinguish of truth in Scripture. There is ostium and penctralc, the porch of knowledge and the secret chambers of it. The porch I should take for the first vital, essential, necessary truths, that concern faith and practice : those are obvious to every one that looks into the Scrip- tures. The inner chambers are those more abstruse points, that do not so absolutely concern the life of grace, but yet conduce ad plcnitudmem scl- ent'icc, serve for the increase of knowledge. Those that are in the porch, and have not as yet pierced into the depths of Scripture, may yet have so much light as to direct them into solid piety. 2ndly, Every door hath a key belonging to it; so hath this a key to open it, which Christ hath in his keeping : " He that hath the key of David ; he that openeth, and no man shutteth ; and shutteth, and no man openeth" (Rev. iii. 7). The officers of the church are in part entrusted with it for the good of the church. Christ saith, " Ye [the lawyers] have taken away tlie key of knowledge : ye enter not in yourselves, and them that were entering in ye hindered" (Luke xi. 52). Such unfaithful ones hath every age almost afforded, that shut the door of knowledge against the people. Papists that lock up the Scriptures in an unknown tongue, are grossly guilty of it : others, that hinder plain and powerful preaching, cannot excuse themselves from being accessary to this guilt ; yea, those that obscure the plain word of God by philosophy, traditions of men, or careless handling. Tertulhan complained long ago of those qui Flatoni- cum et Artstotelicum Chr'iSt'mmsmum producunt Christianis. 3rdly, By this door opened there is entrance, and so cometh in our word. This entrance may be understood actively or passively ; when the word entereth into us, or w-e enter into it. j 1. Actively, when the word entereth upon a man's heart, and maketh a sanctified impression there ; as the expression is, " When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul" (Prov. ii. 10). This entrance of the word bringeth light with it : the first creature God made was light, so in the new creature : therefore it concerns us to know what manner of entrance the word had upon us : " For they themselves show of us, what manner of entering in we had unto you, and how ye turned to God from idols, to serve the living and true God" (1 Thes. i. 9). 2. Passively, when men do first enter upon the study of the word. It may be read, the entrance unto thy word, as well as of thy word : when once acquainted with it, and the first rudiments of knowledge, we should soon discern the Lord's mind in the necessary truths that concern faith and practice. SERMON CXLIII. VERSE CXXX. 71 Secondly, The other question is what is meant by " the simple ?" The word is sometimes used in a good sense, sometimes in a bad. 1. In a good sense. 1st, For the sincere and plain-hearted: "The Lord preserveth the Bimple: I was brought low, and he helped me"' (Psalm cxvi. 6); "For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we had our conversation in the world, and more abundantly to you-ward" (2 Cor. i. 12). 2. For those that do not oppose the presumption of carnal wisdom to the pure light of the word : so we must be all simple, or fools, that we may be wise: "If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise" (I Cor. iii. 18); that is, in siraphcity of heart submitting to God's conduct, and believing what he hath revealed. The Septuagint, in the text, i'diri^ei ic, awiTiCu vi]TrisQ, enlighteneth and giveth understanding to the babes ; and so they often translate this word, babes or little ones : thence Christ's saying : " I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes"' (Matt. xi. 25). Not to worldly wise, but babes in comparison ; not to conceitedly wise, but those that are sensible of their own ignorance. 2ndly, In a bad sense for tlie ignorant. 1. In the general, every man is naturally dull and ignorant in Divine things : " Vain man would be wise, though man be born like a wild ass's colt" (Job. xi. 12) ; for grossness, as well as untamedness. So every man is simple. 2. Those that are naturally weak of understanding, or of mean capacity : " To give subtilty to the simple, to the young man knowledge and discre- tion" (Prov. i. 4) ; " O ye simple, understand wisdom ; and, ye fools, be ye of an understanding heart" (Prov. viii. -5). In all these senses, may the text be made good ; I take the last chiefly intended. Observations : — 1. Observe somewhat from that word " the entrance." Doctrine I. — That, in getting knowledge, there is a porch and entrance that we must pass through, before we can attain to deeper matters. As in practice there is a gate and a way : " Because strait is the gate, and narrow is the way, which leadeth unto life" (Matt. vii. 14). An entrance, and a progress ; an entrance by conversion to God, and a progress in a course of holy walking. So, in knowledge, there are ra '^oixi'ia TijQ ap\riQ rwi' Xoyi'wv r« GfS, " the first principles of the oracles of God ;" or some elements, and afterwards deeper mysteries; milk for babes, as well as meat for stronger men : " For, when for the time ye ought to be teachers, ye have need that one teach you again which be the first princi- ples of the oracles of God, and are become such as have need of milk, and not of strong meat. For every one that useth milk, is unskilful in the word of righteousness ; for he is a babe. But strong meat belongeth to them that are of full age, even those who, by reason of use, have their senses exercised to discern both good and evil" (Heb. v. 12 — 14). There is an order in bringing men to knowledge. First, There is something obvious and lies uppermost in all truths, that is soon understood ; and this we put into catechisms. We must teach as able to bear: " And with many such parables spake he the word unto 72 SERMONS ON PSALM CXIX. them, as they were able to hear if (Mark iv. 33). Indeed, afterwards we come to dig into the mines of knowledge, and to dive deeper, as choice metals do not lie on the surface, but in the bowels ; therefore we should not content ourselves with a superticial search, but dig as for treasure in a mine : "If thou seekest her as silver, and searchest for her as for hid treasures" (Prov. ii. 4). So Paul, " And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ : I have fed you with milk, and not with strong meat ; for hitherto ye were not able to' bear it, neither yet now are ye able" (1 Cor. iii. 1, 2). By milk, he meancth the plain handling of the doctrines of Christian religion, according to the capacity of those that are weak in knowledge ; and, by meat, the more exact and curious handling of those points. Our weakness enforceth that we begin with the one ; but we must go on to the other, for several reasons. Partly, because we are to grow in knowledge as well as other graces : " Giving all diligence, add to your faith virtue, and to virtue knowledge" (2 Peter i. 5). Besides that knowledge that maketh way for faith and virtue, there is a knowledge to be added to it, a great skill in Divine things. Partly, because those obvious truths will be better im- proved and retained when we look more into them : after-notions do explain and ground the former. First we receive the tiuth, and after we are rooted and grounded in it : " If ye continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel" (Col. i. 23). A half light makes us very unsettled in our course ; but, when we grow judicious, have a fuller and clearer apprehension of truths, we are the more confirmed against the error of the wicked ; whereas, otherwise, light chaff is carried about with every wind. Partly, because the more we understand a truth, the more dominion it hath over our faith and practice ; for God beginneth with the understanding, and grace is multiplied by knowledge : " Grace and peace be multiplied unto you, through the knowledge of God and of Jesus our Lord" (2 Peter i. 2). A truth simply understood, hath not such operation and force, as when it is soundly and thoroughly under- stood. Love aboundeth with judgment : " And this I pray, that your love may abound yet more and more, in knowledge and in all judgment" (Phil. i. 9). Secondly, There are first principles and fundamental doctrines that must be first taught in a plain and easy way. I say, some things are initial and fun- dameiital, others additional and perfective : we must regard both ; the one in our entrance, the other in our growth : the one are called " the first prin- ciples of the oracles of God "" (Heb. v. 12) ; partly, because they are first in order, and first to be taught and learned ; partly, because they are chief and fundamental truths of the Gospel, upon which the rest depend, most con- ducing to salvation ; the foundation laid well, the building will stand the stronger. They are reckoned up : " Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of the resurrection of the dead, and of eternal judgment" (Heb. vi. 1, 2). In the general, he calls them the principles of Christ. The doctrine of Christ is the sum of religion ; he that hath learned it well, hath learned all. In particular, repentance from dead works is made the first, or that a sinful creature must turn to God by Christ before he can be happy. The next is faith towards God, believing the promises and privileges of tlie Gospel, and depending on SERMON CXLIII. VERSE CXXX. 75 him till they be accomplished. Indeed, in these two is the sum of religion sometimes comprised : " Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ" (Acts XX. 21). So, " Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins" (Acts V. 31). Doctrine of baptism, it is the initiating ordinance, what it signifieth, to what it obligeth. Laying on of hands, the way of Christ's officers entering into the church. Resurrection and last judgment bindeth all. The prime truths are few and clear, ignorant and unlearned people may know them ; they are milk, babes and ignorants may swallow them, as most easy of digestion ; God's end in the Scripture being to guide his people to true happiness. Those truths that are necessary to this end are few and clear, and plainly set down, that he that runneth may read them. Though we reach no other points, yet, if we get but to this door, there is a great deal of profit. Thirdly, They which do not first learn these, cannot profit much. Some confused knowledge they may acquire ; but distinct, clear, and or- derly understanding they never grow unto. When men run before they can go, they often get a knock. They that were never well grounded, are always mutable ; therefore, before we are brought into the chambers of knowledge, we must stay in the porch, begin with most necessary things, which are most clear and plain, and thereby we are made capable of higher mysteries. Though all Christians must come to this pitch, to know what is neces- sary to salvation, yet we must not stay here, nor always stay in the porch, nor always keep to our milk, nor be always infants in understanding : "Brethren, be not children in understanding" (1 Cor. xiv. 20). Other things must be regarded, or why hath God revealed them ? No part of Scripture is expressed in vain or at random, but all by Divine direction ; though the first points are most necessary, yet the rest are not superfluous, but have their use : " All Scrijiture is given by inspiration of God, and is j)rofitable for doctrine, for reproof, for correction, for instruction in right- eousness " (2 Tim. iii 16) ; one part of Scripture as well as another ; and maketh much for the increase of spiritual knowledge, comfort, and god- liness. One part is milk, another stronger meat ; but all is food for the soul. The grown are more ready to every good work, more strong in the resistance of sin, more steadfast in the truth; therefore we should improve our knowledge. If a man layeth the foundation, and doth not carry on the building, he loseth his cost ; therefore let us up to go on to perfection. Use ] . — Let us bless God for this door and porch, that the Scriptures are so plain and clear in all things necessary to salvation. Many complain of the difficulty and obscurity of religion, and the many controversies that are about it ; and they know not what to choose, nor where to find the truth, till the world be more of a mind. It is true, in some things tliere is difficulty, but not in the most necessary things: Pascbmo' a/wr/is, ex- crcemur obscurls ; ibi fames pelUtur^ htc fastidhim. God has made his people's way clear and sure in necessaries, for which we ha^■e cause to bless his name, for exercising our dihgence and dependence. Something is difficult: if those that complain of this difficulty would enter into the porch that standeth open, other things would soon be understood. Whatever diflerences there arc in Christendom, all agree that there is one God, 74 SEUMOXS ox rSALM CXIX. Jesus Christ his only Son, who died for the world, and accordingly must be owned by his people ; that a man must be converted to God, and become a new creature, and walk holily, or else he shall never see God : all are agreed in this. Prepare thy heart for entertaining the light and power of these truths, and in duo time God will show thee other things. In the mean time, bless God that whatever is necessary is plain to them that are docile, and heedful, and willing to do the will of God. As, in the world, the most necessary things are at hand, the less necessary are hidden in the bowels of the earth ; so, in the Scripture, necessaries are facile and easy. 2. Let us use this method in learning and teaching of others. In learn- in"- ourselves, first, be sure to get a clear vniderstanding of, and firm assent unto, the main plahi truths of Scripture, that there is one God : " He that Cometh to God, must believe that he is" (Heb. xi. 6); that Jesus Christ is the Son of God : " This is life eternal, that they miglit know thee, the only true God, and Jesus Christ whom thou hast sent " (John xvii. 3). It is a corner truth, that enliveneth all religion : " Thou art the Christ, the Son of the living God"' (Matt. xvi. 16) ; then, '' Upon this rock I will build my church ; w^e believe and are sure that thou art that Christ, the Son of the living God '' (John vi. 69). This is the great enlivening truth, that hath influence both on faith and obedience. We must believe that he is able to bring us to God (John xiv. 6 ; Heb. vii. 25), and must be obeyed (Heb. V. 9), that every man needeth this Christ to bring him to God (Actsiv. 12). There is a necessity of his merit, that God may be propitious ; of his Spirit, as the foundation of a new life, that we may be reconciled to God ; that we should live holily, because there is a day of account when every one shall receive according to his works. We should bestow rnoi-e cost upon the main truths, to get a clear, distinct knowledge of them ; there must be a removing of rubbish, and digging, to lay the foundation of the knowledge of the principles of the doctrine of Christ, before there can be any safe building, or going on unto perfection (Heb. vi.), and firm assent to them. For he is the best Christian, that doth most clearly understand and firmly believe these things. Not the opinionist, the disputer, he that best promotes the interest of his party or side, which are the distempers now afoot in Christendom. Those truths, well accepted, would so purify the heart as we should sooner discern God's interest in other thinys, and be able to find out that. So fcr teaching our children, God reckons on it from his people : " For I know him [Abraham], that he will command his chil- dren and his household after him, and they shall keep the way of the Loid, to do justice and judgment " (Gen. xviii. 19); "And these words which I command thee this day, shall be in thine heart ; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up" (Deut. vi. 6, 7). Train them up in wholesome truths, " in the nurture and admonition of the Lord'" (Eph.vi. 4); how to carry themselves towards God in matters of religion ; how towards men, in righteousness, civility, and good manners ; chiefly that they may be in- structed in the knowledge of Chiist, and salvation by him. 3. Let the entertamment we have upon our first entrance into the study of religion, encourage us to follow on to know the Lord, that we may see more into his mind and counsel concerning us. When we are first serious, ■we have notable experience of light, and comfort, and power ; this is a bribe to draw us on further; more light, for it is a growing thing: "The SERMON CXLIII. VERSE CXXX. 75 path of the just is as the shining hght, that shineth more and more unto the perfect day '" (Prov. iv. 18) ; more taste, " If so be ye have tasted that the Lord is gracious ; to whom coming, as unto a living stone," &c. (1 Peter 2 — 4.) It should sharpen and put an edge upon our desires; more power, " Of his own will begat he us with the word of truth, that Ave should be a kind of first-fruits of his creatures : wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath " (James i. 18, 19). You saw the entrance, and your first acquaintance with the word succeeded well. DocTEiXE II. — By the word of God we get light, or our understandings are enlightened: " For the commandment is a lamp ; and the law is light ; and reproofs of instruction are the way of life " (Prov. \i. 23). First, Light is a great benefit. This is the perfection of the rational na- ture, the benefit that we have above the beasts : " He teacheth us more than the beasts of the field :" they are guided by instinct, ruled by a rod of iron ; we have reason, and in it more resemble God, who " is light, and in him is no darkness at all"' (1 John i. 5) ; we come nearest to our happiness in Heaven; it is called "the inheritance of the saints in light"' (Col. i. 12). Our knowledge is perfected, and the vision of God is our happiness : " For now we see through a g'lass, darkly; but then face to face : now I know in part ; but then shall I know even as also I am known" (1 Cor. xiii. 12). Secondly, This light hath excellent properties. 1st, It is lux manifestans, it manifesteth itself and all things else. How do I see the sun, but by the sun, by its own light? how do I know the Scripture to be the word of God, but by the Hght that shineth in it, commending itself to my conscience ? So it manifests all things else. By this light, a man may see everything in its own colours ; it layetli open all the frauds and impostures of Satan, the vanity of worldly things, the de- ceits of the heart, the odiousness of sin : "All things that are reproved, are made manifest by the light ; for whatsoever doth make manifest is light" (Eph. V. 8 — 13). It sets out the odiousness of sin, as a breach of God's most holy law, enmity against the great God, the procurer of his eternal wrath. Nothing manifests things as this light doth. 2ndly, It is lux dlr'igenf, a directing light, that we may see our way and work. As the sun lighteth man to his labour, so doth this direct us in all conditions: " Thy word is a lamp unto my feet, and a light unto my path" (Psalm cxix. 105). It directs us how to manage ourselves in all conditions, in prosperity, adversity; in all afilairs, paths, steps, in all the particular actions of our life ; it filleth us with spiritual prudence ; the wayfaring, the fool, a man of parts that is a stranger, the man of mean parts, all may meet with plain and clear directions hence to guide them in the way to Heaven. 3rdly, It is lux vhufcans, a quickening light. Lux est vch'iculum influentiai'um, " I am the light of the woi-ld ; he that followeth me shall not walk in darkness, but shall have the light of life" (John viii 12); " Awake, thou that sleepest, and arise from the dead ; and Christ shall give thee light" (Eph. v. 14). That light was the life of men : so is this spiritual hfe ; it not only discovereth the object, but helpeth the faculty, filleth the soul wath Hfe and strength. 4thly, It is lux exhilarans, a comforting, refreshing, cheering light : 76 SERMONS ON PSALM CXIX. " Light is sweet, and a pleasant thing it is for the eyes to hchold the sun'' (Eccl. xi. 7). It is so in two respects : — 1 . It presents us with excellent grounds of comfort, not only against afflictions, but against distress of conscience, which is the greatest trouble that can betall the creature ; such as the sense of God"s love in Christ : so it rejoiceth the soul : " The statutes of the Lord are right, rejoicing the heart ; the commandment of the Lord is pure, enlightening the eyes'' (Psalm xix. 8). It doth us good to the heart. Others tickle the senses, but arc not affliction-proof, stead us not when God rebuketh us for sin. The light of God's countenance is displayed in the word : " There be many that say. Who will show us any good r Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased" (Psalm iv. 6, 7). 2. Because it is a soul-satisfying light ; as light easeth of trouble and restlessness of mind, which we always lie under, till we find a safe way of salvation ; wdiich we never do till we give up ourselves to the conduct of the word : " Stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein ; and ye shall find rest for your souls"' (Jer. vi. 16). There we find enough to satisfy conscience, though, it may be, not to satisfy curiosity, which is libido inteUectus .- thirst of a sober man, and thirst of a drunkard ; the one satisfied, the other mortified. Use I. — Information. 1 . That without the word men lie in darkness, whatever learning they have, if they want the Gospel. As the Ephesians, before it came to them, though given to curious arts, the Apostle telleth them they " were some- times darkness"' (Eph. v. 8). The wisest Heathens could only grope and feel about for happiness. If they neglect the light, though it be among them, it is not excusable : " And the light shineth in darkness, but the darkness comprehended it not" (John i. 5). But, if they refuse the light, and this carelessness groweth obstinate, their condition is the worse : "This is the condemnation, that fight is come into the world, and men loved darkness rather than light, because their deeds were evil" (John iii. 19). 2. If we get not understanding of the mysteries of salvation, we may blame ourselves : " But, if our Gospel be hid, it is hid to them that are lost ; in whom the god of tliis world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them"' (2 Cor. iv. 3, 4). If thou miss the way to Heaven, accuse thine own blindness ; thou canst not accuse the Gospel, plead its darkness. The true cause of their non-proficiency is unbelief, they believe not ; the superadded cause is spiritual blindness. Use II. — Is exhortation, to look after this light, -without which we shall be in the dark as to comfort : " Who is among you that feareth the Lord, that obeyeth the voice of his servant, that A\alketh in darkness, and hath no light .^" (Isa. 1. 10;) either under actual horrors, or doubtfulness and uncertainty. Every wicked man is troubled, as the leaves of the trees of the wood are shaken with the wind. Now, who would live in such a con- dition, to be at the mercy of the tempter ? You are in the dark, as to duty : our own reason, the council and example of others, will mislead us ; and we shall be unsteady, carried away with every deceit of sin, at least unsatisfied whether in God's way or no : " He that hateth his brother is in SERMON CXLIII. YEESE CXXX. 77 darkness, and walketli in darkness, and knoweth not whither he goeth, because that darkness liath bhnded his eyes"' (1 John ii. 11). Oh! study the word ! But who have this hght? 1. He that heartily desireth knowledge : "If thou criest after know- ledge, and hftest up thy voice for understanding" (Prov. ii. 3) ; he that dihgently labours for it : " His delight is in the law of the Lord, and in his law doth he meditate day and night'' (Psalm i. 2). That propoundeth a right end, to be Christ's disciple, to do God's will : " If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself (John vii. 17). That humbleth himself for his igno- rance ; John got open the book ^vith weeping : " And one of the elders said unto me, Weep not ; behold the lion of the tribe of Judah, the root of David, hath prevailed to open the book" (Rev. v. 5). Those Bereans were Trpo^vfxoi, " they received the word with all readiness of mind'' (Acts xvii. 11); 'tvTrti9)jg, "easy to be entreated'' (James iii. 17). The oppo- site, on the one side, is slowness of heart : " O fools, and slow of heart, to believe all that the prophets have spoken !" (Luke xxiv. 25.) Or obsti- nacy on the other, a sluggish easiness, when light of belief, to believe anything without searching into the reason of it, or given up to a foolish credulity : " That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive"' (Eph. iv. 14) ; like a reed shaken with every wind. But he that is indued with this light, is one that doth not depend on his own wit, but submits his reason to God : " Trust in the Lord with all thine heart, and lean not unto thine own understanding : in all thy ways acknowledge him, and he shall direct thy paths" (Prov. iii. 5, 6). Well then, this earnest desire in the next verse, " I opened my mouth, and panted ; for I longed for thy commandments." This painful seeker will find out this treasure ; this humble, trusting soul will have it. DocTKiXE III. — That the Scriptures are written so that plain and pri- vate men may get this light and spiritual understanding by them : " The law of the Lord is perfect, converting the soul ; the testimony of the Lord is sure, making wise the simple" (Psalm xix. 7). 1. From the author, God, who is the fountain of light; and surely he was able and willing conveniently to express his mind to his creatures. Can- not God speak plainly ? Dens et mentis, et Ihiguce, et vocis art'ifecc, as Lactantius calleth him. Pie that is so wise, so loving of mankind, our su- preme judge and king, would he hide this light under a bushel 1 would he conceal his mind, and leave thee in the dark.^ " He hath showed thee, O man, what is good ; and what doth the Lord thy God require of thee, but to do justice, to love mercy, and to walk humbly with thy God?" (Mic. vi. 8.) 2. For whom the Scriptures were written: not for ministers or professed students ; God speaketh to all sorts of men in the Scripture, and therefore would have all understand them. He wrote the Scripture that it might be read of all, young and old: "This commandment which I command thee this day, is not hidden from thee, neither is it far off. It is not in Heaven, that thou shouldest say. Who shall go up for us to Heaven, and bring it to us, that we may hear it and do it," &c. (Deut. xxx. 11, 12.) Rich and poor, the king was to read in it all the days of his life : "It shall be, when he sitteth upon the throne of his kingdom, he shall write him a copy of this 78 SERMONS ON TSALM CXIX. law in a book out of that which is before the priests, the Levites ; and it shall be with him, and he shall read therein all the days of his life" (Deut. xvii. 18, 19). Every good man is to meditate in it: "His delight is in the law of the Lord, and in his law doth he meditate day and night" (Psalm i. 2) ; " These words which I command thee this day, shall be in thy heart, and thou shalt teach them dihgently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up" (Deut. vi. 6, 7). The apostles wrote epistles to the whole church, spake to old men, youth, little children : " I write unto you, fathers, because ye have known him that is from the beginning ; I write unto you, young men, because ye have over- come the wicked one; I write unto you, little children, because ye have known the Father" (I John ii. 13). To kings, judges, men, women, hus- bands, wives, fathers, children, masters, servants, was it written, for their use, nor must it be taken out of their hands, nor is it above their reach. 3. The end why it was written. To be a sure and infallible direction, to guide us to eternal life, and make us wise unto salvation: "And that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus" (2 Tim. iii. 15). Not only so, but it is our food and means of growth : "As new- born babes, desire" the sincere milk of the woid, that ye may grow thereby" (1 Peter ii. 2). Every life hath food convenient for it. It is our weapon in temptation: "And take the helmet of salvation, and the sword of the Spirit, which is the word of God" (Eph. vi. 1 7). To be read by all in this spii-itual warfare they are all engaged in. It is God's testament, therefore to be read by them to whom it is sent. God's letter must not be inter- cepted, upon all these reasons. There is enough to make wise the simple in Scriptures. But IS there nothing difficult in Scriptures? Answer: Yes, to subdue the pride of man's wit, to quicken us to wait and depend upon God for knowledge, to prevent contempt, to exercise our industry and diligence, and to fasten truths on our minds. There is some difficulty, but not such diffi- culty as that the people neither can nor ought to read tliem with profit; which is the dispute between us and Papists. There is no difficulty, but what is conquerable by that grace that God ordinarily dispenseth ; and the means of explaining or applying; not a whole loaf, but a diniensum^ his share; for it distributes to every man his portion. Use I. — For the confutation of them that forbid the simple the use of the word. The Papists say, God's word is dark, and hard to be under- stood ; therefore they lock it up from the people in an unknowai tongue, as if none could profit by it but the learned sort. Yea, many among us are ready to say. What should simple men do with Scripture? and think all the confusions and troubles of the world come from giving people this liberty. Answer : Though in the word there are mysteries to exercise the greatest wits, yet there are plain truths to edify the simple. This text is a notable proof against them. It is good to have a text against every error of theirs. They are injurious to God; as if he had revealed his mind so darkly, or his word, that it were so doubtful and harmful that there were danger in reading it : injurious to the Scriptures, while they tax them with obscurity ; injurious to the people of God, while they despise those whom the Lord inviteth, with their Pharisaical pride : " But this people, who knoweth not the law, are cursed" (John vii. 19), hinder them of their com- SEEMOX CXLIII. VEUSE CXXX. 79 fort. The simple have souls to save, therefore have need to see with their own e3'es, to consider God"s charter. They pretend they do it in mercy to the people, lest hy their mistakes they should ruin themselves and intro- duce confusion into the world. They might as well sav, all nmst be starved ; and deny meat and drink, because some surfeit. But certainly they do it for their own interest ; thej^ have false wares to vend ; and, to keep the people from discovering the eri'ors they impose upon them, they would conceal the Scriptures from them. Ignorance is a friend to the Devil's kingdom. The blind go as they are led. They are afraid of the Scriptures, as a thief of a candle or the light, which would discover his villany, and hinder his design (John iii. 20). Use II. — Of encouragement to poor Christians that have a sense of weakness. Before Plato's school was written, ' Let none but the learned come in hither;' but Christ inviteth the simple; that none might be discou- raged, he speaketh to all sorts : " Unto you, O men, I call, and my voice is to the sons of men : O j'e simple, understand wisdom ; and, ye fools, be of an understanding heart" (Prov. viii. 4, 5). That which is spoken to all, is thought to be spoken for none. Christ sjDeaketh to men under their several distinctions, noble or base, young or old, rich or poor. If any earthly profit be offered to any that will take it, who will exempt them- selves? None are so modest. But, in spiritual things, persons are more stupid. Let none be discouraged by weakness of parts ; all are invited to learn, and here they may be taught of any capacity'. Oh ! but how many will say, ' I am so weak of understanding, that I shall make no work of such deep mj'steries as are contained in the Scriptures ?' Answer. — 1. Many times this objection cometh from a sluggish heart, to ease themselves of the trouble of a duty, as meditation or prayer; they pretend weakness, they would have a rule that would make knowledge. 2. If it be serious, God is able to interpret his own book unto thee. He must indeed open the door, or we cannot get into the knowledge of truths there. If you had better parts, you would be but groping about the door. He that hath not the right key, is as far from entering the house as he that hath none. If the Spirit of God be thy master, thou shalt learn, though never so blockish. 3. Wisdom stands upon the threshold, or at the door of God's word, as ready to open the treasux-es of knowledge ; " The entrance of thy word giveth light." No sooner is a soul entered into the Spirit's school, but he becometh a proficient; on first acquaintance with Scriptures, he seeth great light. Yea, she sendeth abroad to invite comers , " She hath sent forth her maidens ; she crieth upon the hig-hest places of the city, Whoso is simple, let him turn in hither ; as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine whichi have mingled" (Prov. ix. 3 — 5). Therefore go on with thy duty. He that sent an interpreter to the eunuch to guide him, when reading part of Isaiah's prophecy which he understood not, will direct and guide thee in the knowledge of all necessary truths (Psalm xxv. 8, 9; Prov. ii. 2 — 5). 4. It is a good advantage to be sensible of our blindness : " Because thou sayest, I am rich, and increased with goods, and stand in need of nothing ; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked ; I counsel thee to buy of me gold tried in the fire, that thou mayestbe rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear ; and anoint thine eyes 80 SERMONS ON PSALM CXIX. with eye-salve, that thou mayest see" (Rev. iii. 17, 18). The first thmg a man seeth, is his own blindness, nakedness, and wretchedness : _" And Jesus said, for judgment I am come into this world, that they which see not might see, and that they which see might be made blind" (John ix. 39). Many times they which conceitedly think they see, are made blind. _ Those that are io-norant, and humbled under the sense thereof, Christ will open their eyes^; but they that are conceited of their own parts and knowledge, their hearts are darkened more and more, and they are given up to follow their own fancies. The simple may see further than others, because they swell not with the presumption of their own wit. Surgunt indocti, et rapiunt ccelwn, cihn nos doctr'md nostra detrudhnur in Gehcnnam.^ Sometimes simple people are more forward and earnest than others ; and men of weak parts and small breeding may have strong affections. A blunt iron, when heated, may enter deeper into a board than a sharp tool when cold. Great doctors and rabbles are proud aud careless ; and poor broken-hearted sinners are warm and serious. Your labour will not be in vain. SERMON CXLIV. Verse \^\.—Io2Wicdmymouth, and panted ; for I longed for thy commandments. Here is the use that the Psalmist maketh of the former commendation of the word, it is wonderful and mysterious, clear and perspicuous ; now he declareth his great affection to it. These words were used by Nazianzen, when his father committed to him the care of the church of Nazianzum : he beginneth his speech with it, Orat. 8, as being a word of more than ordinary comfort, and grace, and direction, David was in a fainting con- dition, through the passionateness of his desire, " I longed ;" and that longing caused a languor, as all strong desires do. Plis affection wrought upon his body, or else affected his soul, as bodily refreshments desired and wanted do the body, "I opened my mouth, and panted; for I longed for thy commandments." In the words there are, — 1. The vehemency of his passion, "I opened my mouth and panted." 2. The reason or cause of it, " For I longed for thy commandments." I. " I opened my mouth and panted :" a metaphor taken from men scorched and sweltered with heat, or from those that have run themselves out of breath, in following after the thing which they would overtake. The former metaphor expressed the vehemency of his love ; the other, the earnestness of his pursuit : he was like a man gasping for breath, and sucking in the cool air. Judea was a hot country, and therefore such ex- pressions are frequent. The like expressions, that come somewhat near it, are those, " O ye Corinthians, our mouth is open unto you, our heart is enlarged" (2 Cor. vi. 11); when he did vehemently desire their profit. And Job saith, " They waited for me, as for the rain ; they opened their mouth wide, as for the latter rain" (Job xxix. 23). A vehement, passion- ate desire affects the mind as an insatiate thirst the body. Thus will they be affected that are sensible of the wonders of the law, and enlightened by it. The reason of this passion, " I longed," noteth a high degree of desire. What did he long for? God's commandments j that is, the saving know^- SERMON CXLIV. — VERSE CXXXI. 81 ledge of the doctrine of salvation, or to find the use, benefit, light, comfort, and power, of the word of God. Doctrine. — That God's children have strong and vehement affections and desires after the comfort and benefit of the word of God. Here is, — 1 . Opening the mouth, and 2. Panting, as for fresh air, and 3. Longing for the commandments. All three expressions imply an intensiveness of affection. Surely David prized holiness at a greater rate than we do, or else he would not use ex- pressions so strange to us ! See the like Psalm cxix. 20, " My soul breaketh for the longing that it hath unto thy judgments at all times." Desire is the stretching forth of the soul to the thing desired. Now, his soul did so stretch towards these spiritual comforts, that it did even break and crack again in the stretching. So, " As the hart panteth after the waterbrooks, so panteth my soul after thee, O God" (Psalm xlii. 1). Harts are thirsty creatures, especially when chased, or having eaten ser- pents. Considerations : — First, The soul never worketh better than in the strength of some emi- nent affection. In all things that v/e take in hand, we do but so so, act but chilly and weakly, while we have a listless and remiss will ; but, when the force of affection is upon us, the soul is carried on strongly, either in abomination or prosecution ; for aifections are the forcible and vigorous motions of the will. Now, the soul never doth well, but under such an affection. Were it not for affections, our nature would be sluggish and idle, as Plutarch, wairtp Kv^tpvi]Tr]Q irvivjiarog kKXi-n-ovroc, like a pilot at sea without a wind ; the ship moveth slowly when there are no winds stirring to fill the sails. Or like a chariot without wheels or horses, or a biixl when her wings are clipped. They spur us on to what we affect. Men are heavy and lazy, because they have no affection : " And Moses called Bezaleel, and Aholiab, and every wise-hearted man, in whose heart the Lord had put wisdom, even every one whose heait stirred him up to come unto the work to do it" (Exod. xxxvi. 2), Man findeth a force within himself, his heart maketh him willing ; the stronger the aflfections, the better the man acteth, with greater strength and vivacity ; for they are the vigorous motions of the will. Secondly, Of all affections, desires are most earnest and vehement ; for they are the vigorous bent of the heart to that which is good, the motion and endeavour of the soul after it. As to good, the will chooseth it, and the heart affects a union with it, or desires to obtain it. This affection of union, simply considered, is love, which is an inclination of the soul tq good, it presseth the heart to it ; but, as it is an absent good, it is desire, Avhich exciteth to pursue it earnestly. Desire doth all that is done in the world ; for it lifteth up the soul to action, that we may possess those things that we desire ; I desire it, and therefore I labour for it, Therefore the main thing that God craveth is tlie desire : " My son, give me thine heart" (Prov. xxiii. 26), which is the soul of desires; and therefore the people of God plead their sincerity : " The desire of our soul is to thy name, and to the remembrance of thee ; with my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early" (Isa, xxvi. 8, 9). Get but a desire to good things, to God, to his word, and it VOL. III. G 82 SERMONS OX rsALJi ex IX. will be a great help to you in spiritual things : " The desire of the righteous is only good'' (Prov. xi. 23). It is well when the soul is set right; this is a strong, active, commanding faculty. Thirdly, Of all desires, those which carry us out to holy things should bear sway, and be the greatest ; for affections are not rationally exercised, unless they bear proportion to the objects they are conversant about. Now% the word, and things contained therein, arc the most noble objects, and so most suitable for our desires, if we would act rationally ; that appears upon these accounts : — 1st, Spiritual things are more noble; partly, because they concern the soul, whereas carnal things concern only the outward man. Our liveliest affections sliould be exercised about the weightiest things. Can we desire riches, and honours, and pleasures, which only concern the body, and shall we not desire comforts and graces which are necessary for the soul ? It is irrational; for by this means we grow brutish and sensual. If our appe- tite desire only food and good pastures, and propagation of our kind, these desires soon exceed, and grow tempestuous and hurtful to the soul : " Make not provision for the Hesh, to fulfil the lusts thereof (Rom. xiii. 14). There is a lawful care for the body ; but this desire should not be chief, because the body is not the chief part of a man : " Seek ye first the khigdom of God and his righteousness; and all these things shall be added unto you" (Matt. vi. 33). The ennobling of the soul with grace, the set- tling of our conscience, the assuring of our everlasting estate, these things deserve our chiefest care. Partly, because these things are only useful to us in our passage, and so for a time ; they are not useful to us in our home, and so for ever : " When thou comest into thy neighbour's vineyard, thou mayest eat grapes thy fill at thine own pleasure ; but thou shalt not put any in thy vessel" (Dent, xxiii. 24). We have these things for our use when here ; but we carry nothing with us w'hen we go hence. They who did occasionally pass through their neighbour's vineyard, might take for their necessity, but they must carry none home ; and tlieiefore, as to these things, all our acts must be non-acts; rejoice as if we rejoiced not (1 Cor. vii. 30, 31), desire as if we desired not. Affections here need a great deal of guiding, and a great deal of curbing, lest we sin in these less noble things ; but, in spiritual, heavenly things, we can never do enough. 2ndly, Common and ordinary affection will not become God, or any- thing that Cometh from God, or concerneth our enjoyment of him, or our communion with him. Surely we are to love the Lord our God with all our hearts, and with all our might, and with all our souls (Deut. vi. 5). And as we are to love God, so in propoition his word, which is the means to enjoy him ; therefore here we should stretch our desire to the utmost. 3rdly, An earnest bent only will do us good, and make us hold out in the pursuit of heavenly wisdom. It doth us good for the present, as it fits nis to improve the word, as an appetite to our food. To eat with a stomach maketh way for digestion : " As newborn babes, desire the sincere milk of the word, that ye may grow thereby" (1 Peter ii. 2). And it is zeal only will bear us out. Besides the difficulties and oppositions from with- out, our hearts are full of contrary qualities and desires: "The flesh lusteth against the spirit;" so that nothing but a strong affection is for our turn. Tiie greatest vehemency is but enough to bear us up in the prose- cution of what is good ; a weak desire will be soon chilled. Herod had some good desires ; so have many, but not strong desires. He that affects SEKMON CXLIV. VERSE CXXXI. S3 grace, should afi'ect nothing so much as grace. A carnal man may be aftecled with what is good ; but there is something that he affects more, vanities, profit, pleasures. Well then, spiritual desires should be drawn out to the utmost, because the object is more noble. These desires cannot degenerate, nor this affection be corrupted ; and a common and ordinary affection doth not become these things. Nothing else will serve the turn. 4thly, Wherever these desires bear sway, it will be sensibly discovered by the effects, both to ourselves and others. A man may have a little joy, or a little grief, or a httle anger, and nobody see it ; but none of these affections can be in any strength and vigour, but we shall feel it, and others will observe it ; for strong affections cannot be hid. Can a man carry fire in his bosom, and hide it? So there will Be some expression pf w^hat thy heart affects. Can a man be under terrors, and not show it in his face.^ A concealed affection is no affection. Men may hide their hatred, but cannot hide their love : " Open rebuke is better than secret love" (Prov. xxvii. 5). These things tie body and soul together, move the spirits. So desire will show itself ; yea, spiritual desire. What desire doth in other things, it will do in this. If there be longing, there ^yill be fainting, gaping, breathing ; for strong desires are hasty and impatient of satisfaction. Ahab's eager desire of Naboth's vineyard cast hhn upon his bed. The spouse was sick of love : " I charge you, O daughters of Jeru- salem, if ye find my beloved, that ye tell him that I am sick of love" (Cant. V. 8). What ! desire, and nobody see it ? What ! desire, and you never feel such a strong-, urging aft'ection ? Surely, there will be secret, deep, and frequent sighs ; there will be striving with God in prayer, and constant attendance upon God. Such an active affection cannot be hid. Most men desire so little, it cannot be known wdiether it be desire or no. 5thly, God's children have these desires, because they see more in the word than others do, or can do. Spiritual discerning is a help to spiritual affections. They whose eyes are anointed with spiritual eye-salve, see wonders in the law, and so are wondrously affected with them. But why should God's children see more ? 1 . They look through the spectacles of faith ; they believe the com- mands to be the commands of the great God, the promises to be the pro- mises of God, and therefore as good as performance ; and so what to others seem fancies and fine dreams, to them are the chiefest realities: "These all died in faith, not having received the promises, but having seen them afar off, and were persuade'd of them, and embraced them" (Heb. xi. 13). Who would, having the promises, be so strangely transported, but they that are strongly persuaded ? Faith, that looketh upon the things pro- mised as sure and near, maketh them more active and lively. They that have not faith, or do not exercise faith, have but cold affections ; but they who believe these wonderful felicities which the word of God speaketh ol, long to enjoy what they are sure is true. 2. They look into it with an eye of love, and love sets a price on things; they see more of the loveliness of spiritual things than others do. Men's affections are according to the constitution of their souls, or the end they propound to themselves. They that are carnally disposed, know all things after the flesh, and value them by the interests of the flesh, as that is grati- fied ; and they that are spiritually disposed, are affected accordingly as men's genius lieth. And that is the reason why eminent grace hath strong aftec- tions, which carnal men are not competent judges of It seemeth impro- 84 SERMONS ON PSALM CXIX. bable to them, tliat a man should have such fervent desires of holiness, and be able to speak thus to God ; " I opened my mouth, and panted ; for I longed for thy commandments." The constitution of their souls is quite otherwise, and theii" hearts hang world-ward ; they have not such a sense of their duty, and do not make it their business to please God ; and so, having no deep sense and conscience of their duty, they do not see such a need of the word as their guide and help. They have no love to these things, therefore no passionate desii-e ; for this is the order, the will choos- eth, love desLrcth the union, desire presseth to endeavours after it ; but now a godly man, that maketh it his business to please God, the principal desire and choice of his will is, to be wdiat God would have him to be, and to do what God would have him to do. 3. Because they have experience. Two things quicken our affection to anything that is good ; namely, the knowledge of the worth and use of things, and our want of them. And the children of God know both of these by experience, in the course of that life wherein they are engaged ; and nothing is known so intimately and pressingly, as what is known by experience. By experience, they see the want of the word of God, and in comforts and helps ; not only when God first touched their hearts with care of saving their souls, and they were humble, and parched with a sense of sin and wrath ; all things were then unsavoury as the w hite of an egg ; then they longed, they panted, for one comfortable word from God, one passage of Scripture to give them ease ; and the word becometh as neces- sary as meat to the hungrj-, and drink to the thirsty, and cool air to the weary : " Come unto me, all ye that labour, and are heavy laden ; and I will give you rest" (Matt. xi. 28). But still they are sensible of their spi- ritual necessities, so as they cannot breathe without it, nor thrive without it, they find such a necessity of it. It is the food of their souls, the seed and principle of their being, the rule of their lives, the means of their growth, the charter of their hopes, their defence and strength in tempta- tions and assaults ; Christ himself guarded himself with the word when he was assaulted. Now, being practically convinced of this, they must needs have vehement longings after it, and after a more full understanding of it. They find by experience that the soul is apt to faint as well as the body : "Lest ye be wearied, and faint in your minds" (Heb. xn. 3) ; and that in all these things nothing relieveth them, but the comfort and direction God giveth them in his word. Gthly, The more godly any are, the more they feel these strong affec- tions. All that have life, their pulses do not beat alike strongly": some ai'c weak, otliers more robust. So it is in grace, some have larger souls than others ; and so, as they are more in action for God, they must have more supplies, and a greater measure of spirit and grace ; these long and pant. In others, there is a greater sluggishness and narrowness of mind, and they rest satisfied with what they have, their spiritual affections are not so raised ; and therefore every one that is godly is not acquainted with this panting, and breathing, and longing ; they have so nmch appetite as is necessary to maintain the new creature, but not these enlarged desires, I confess, you are to judge by your willingness, rather than the passionate stirrings of your affections. It is the heart which God requireth ; and, if he hath the will, he hath the heart. But yet affectionate workings of the soul towards spiritual and heavenly things, are very sweet, and such as all Christians should strive for, but not the best marks by which to judge of SERMON CXLIV. VERSE CXXXI. 85 our estate. There may be a solid and sincere intention and choice, when there is little stirring perceived in the affections. If the will be fixedly set for God, the man is upright. Yet you are to endeavour to raise jour affections to that height which is suitable to the excellency of the object ; especially when it is movingly represented to us, our desires should be upon the wing. It is a duty ; as far as we can i-each it, we should. The more the soul is refined from the dregs of carnal longings and worldly lusts, the more are they enlarged towards God; and, as their passionate desires of earthly things are abated, so their spiritual desires are enlarged. David saith, " Incline my heart unto thy testimonies, and not to covet- ousness" (Psalm cxix. 36) ; and the Apostle, " Set your affection on things above, and not on things on the earth" (Col. iii. 2). The more the heart is given to the one, the more it is taken off from the other. Iliches, honours, and pleasures, as these are loved, they hinder this noble working of the soul, this breaking, longing, panting for better things. Worldly things have a great advantage over our affections, because they are sensible and near us, and our knowledge of them is clear, and by the senses obtrude and thrust themselves upon the soul. Therefore use them wath a guard and restraint. 7thly, Though this desire should always continue in some degree, yet there are some seasons when it is more vehement, and more notably stirred and raised. In some degree, it should always continue ; for our necessities and work are ever the same ; and, if it be only a qualm or fit, it is not right : " My soul breaketh for the longing that it hath unto thy judgments at all times" (Fsalm cxix. 20). Appetite followeth life ; but at special times it is more notably raised, as when we are to meet with God in solemn duties ; it is whetted when disappointed, and stirred up on some restraint or delay, when we meet not with what we expected, that light, and comfort, and strength, that we looked for, but are kept off from satis- faction. When some deep distress makes spiritual comforts more season- able, or in some great aflair or temptation we need more than ordinary strength, or in some doubt we need light and direction ; in all these cases, spiritual desire is more stirring, and a strong affection is kindled in us. Uavid panted as a hart : " As the hart panteth after the water-brooks, so panteth my soul after thee, O God" (Psalm xlii. 1). It was when he was in some distress. So, " O God, thou art my God ; early will I seek thee ; my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land, where no water is " (Psalm Ixiii. 1 ). Oh ! the sighs and groans that are sent up at such a time ! Troubles will sharpen our appetite, and rouse us out of security. We cannot always subsist under strong aftec- tions, they are very mutable ; yet something of them should continue. Use I. — For reproof. 1. Many are acquainted with the passionateness of sin, but know little of the passionateness of spiritual desire: iit) sv vaQti iiriQvfiiaQ, " not in the lusts of concupiscence" (1 Thes. iv. 5). Some think it should rather be rendered thus, Not in the passion of lust. Many times lust groweth to violence, men neigh like fed horses after their neighbours' wives ; they feel an ardency and a burning heat in their evil passions and lusts, ])ut none of this gasping and panting for spiritual refreshings and the comforts of the soul. They are acquainted with passionate wrath and fury, passionate envy and spitefulness, passionate lust and filthy desires, passionate covet- ousness, as Ahab after Naboth's vineyard ; the boilings of sin they know. 86 SEEMONS ON TSALM CXIX. but were ucnlt acquainted with these gaspings after grace, as Amnou lusted for Tamar : " Burned in their lust one toward another'' (Rom. i. 27). When any sin growefh so headstrong, as to admit of no restraint, but men are wedded to their own inclination ; that is the passionaleness of sin. 2. .Som(> that have affectionate desires for worldly things, and their souls are pained and grieved, and are sick within them if they have them not. These difLr from the former, for there the object was sinful ; but here the object is lawful, but the desire is irregular ; they are sick of pleasures, their hearts run on them, and they cannot refrain : " The heart of fools is in the house of mirth" (Eccl. vii. 4). All their longings are for balls, and dancings, and plays, and merry meetings ; these are suitable entertain- ments to the hearts of fools, vain and sottish epicures, that know no higher delights than the tickling of the senses, their love runneth that way, and their hearts are wholly estranged from God. So some sick for riches and wealth, they gape and gasp for them with an impatient longing : " They that will be'rich fall into temptation and a snare, and into divers foolish and hurtful lusts, which drown men in destruction and perdition" (1 Tim. vi. 9). The more they have, the more they covet, as the laying on of more fuel increaseth the flame ; they are impatient, making haste to be rich ; run themselves, yea, their consciences, out of breath, to overtake the prey. The world is their element, out of which they cannot \i\e, but spend their thne, wit, strength of their souls, upon it. They are sick for honour, credit, esteem, as Mordecai"s stiff" knee cast Ilaman npon his bed: "And when Haman saw that Mordecai bowed not the knee, nor did him reve- rence, then was Haman full of wrath'' (Esther iii. 5) ; " Mordecai came again to the king's gate ; but Haman hasted to his house mourning, and having his liead covered'' (vi. 12). How do men tire their spirits, waste their strength, to compass honour and esteem in the world ; and, if they lind it not, how are they troubled ! Ambition is a restless thing ; liow dotli Absalom court the people, sick for rule and government ! 3. It reproveth them that have only a cold approbation, but no earnest affection to the things of God. Oh ! how this instance should shame us, that we have no more affection! David spcaketh of longing and panting; we thirst not, we pani not : their fervency reproveth our lukewarmness ; we arc indifferent whether we have this liglit, comfort, and grace, yea or no. God's children thirst for it as dry ground for rain. We have some loose and straggling thoughts about holy things, or weak and inclfectual glances of desire, some lukewarm motions; but for these strong affections, admire them we may, feel them we do not. Wicked men may ha^ e slight apprehensions of spiritual tilings, whicli may produce some sliglit desires and wishes, which yet are so feeble and weak, that every l^arnal desire overcometh them. Use H. — Information, why the people of God press through so many difficulties to enjoy his word. They are urged and pricked on by a strong desire ; they would fain enjoy more of God, and therefore press after the means, where it is most clearly and powerfully revealed : " From the days of John the Baptist until now, the kingdom of Heaven suffereth violence, and the violent take it by force" (Matt. xi. 12). Where the gates of Hea- ven stand open, tliey will break through hindrances to get in. Use III. — It should quicken our dnlncss, and exhort us to get this aflfection. If the heart were as it should be, a little bidding would serve the turn. SlillMON. CXLIV VERSE CXXXI. 87 1. These good desires discover a good frame ; for a man is as his desires are. Such motions, when they are in their strength and liveliness, are signs of hcroical grace, when your hearts are sick of love ; yea, in a more temperate degree, where there are strong and prevailing desires, they show truth of grace, where there is such an affection as is industrious and un- wearied, and keepeth us hard at work : " Unto which promise our twelve tribes, instantly serving God day and night, hope to come" (Acts xxvi. 7). Such an affection as is troubled when we are interrupted in our main design of bringing the heart into complete subjection to God, or being capable of the fruition of him : " Plope deferred maketh the heart sick ; but, when the desire cometh, it is a tree of life" (Prov. xiii. 12). If you come for grace, and are troubled and grieved when you are interrupted, if you are refreshed when you have tasted anything of God's graciousness, any increase of light and grace is as welcome to you as bodily refreshment to a weary, panting traveller, or water to one that is in a great thirst. This is that the heart mindeth most, studieth most, remembereth most, that you never have enough of it, and are longing for more. If there be such an affection, it is a good sign ; for sensitive stirring is not so great an evi- dence as a settled -constitution of spirit. 3. These holy desires, as they have something of burthen, so something of pleasure in them. Though the absence of the thing desired be a trou- ble, yet the exercise of holy desire is a pleasure to us, because it is an act of love ; the more our hearts are enlarged in them, the greater it is, even before satisfaction. While we are hungering and thirsting, we are blessed. It is a blessed thing to be a desirer : " Blessed are they which do hunger and thirst after righteousness ; for they shall be filled" (Matt. V.6). 3. This is a desire which God will satisfy: "Open thy mouth wide, and I will fill it" (Psalm Ixxxi, 10); "I will pour water upon him that is thirsty, and floods upon the dry ground " (Isa. xliv. 3). This insatiate thirst of grace and comfort shall be satisfied : " In the last day, that great day of the feast, Jesus stood and cried, saying. If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water " (John vii. 37, 38). The soul is prepared by it for fruition : " Ho every one that thirstest, come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money and without price" (Isa. Iv. 1). If we would get it, — (1.) We must get a new heart, which is the soul of these desires, and is God's promised gift in the covenant: "A new heart will I give you, and a new spirit will I put within you ; and I will take away the Btony heart out of your flesh, and I will give you a heart of flesh " (Ezek. XXX vi. 26). 2. Mortify and moderate your affections to the world and worldly things, and meddle sparingly with the comforts thereof; otherwise, your hearts will be apt immoderately to leak out after them, to the interruption of the spi- ritual life. 88 SEKMONS ON PSALM CXIX, SERMON CXLV. Veese 132. — Look thou upon me, and he merciful unlo me ; as thou usest to do unto those that love thy name. The Prophet having praised the word, and expressed his afFection to it, presents his petition to God for a favourable look from him, upon the account of his grace and mercy, according to the manner and law of his dispensations towards others of his people. They that love the word, may with the like confidence expect the grace of God. Observe in the words, — I. The petition, or favour asked, " Look thou upon me." II. The ground of asking, or the cause of that favour, " And be mer- ciful unto me." III. The terms according to which it is dispensed, " As thou usest to do," scciindmn judicium, according to the law, or according to thy custom towards those that love thy name. lY. The description of God's people, "Them that love thy name." These are the especial objects of grace and favour. I shall explain the words as I go over the several branches. I. I begin with the petition, " Look thou upon me." The Septuagint reads it, iiri^Xnrs ini ijxk. Other translations, asjoice me, or respice me. Ainsworth, Turn thy face unto me : " Turn thou unto me, and have mercy upon me ; for I am desolate and afflicted" (Psalm xxv. 16). God seemeth now and then to turn away from his people in their distresses, to turn the back upon them, and not the face ; as it is Jer. xviii. 17, "I will scatter them as with an east wind before the enemy ; I will show them the back, an.i not the face, in the day of their calamity." They had dealt so first with God : " Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God when he led thee by the way ?" (Jer. ii. 17.) So David, God might have seemed to have turned. the back upon him. Our translation cometh to the same effect, " Look thou upon me," God"s looking implieth two things ; namely, his favour and his pro- vidence. First, His favour ; as Isa. Ixvi. 2, " To this man will I look, even to him that is poor and of a contrite spirit ;" that is, I will be gracious unto him, smile upon him, give him evidences of my love. Secondl}', His providence. The providence of God is usually set forth by his eye : " The eyes of the Lord are in every place, beholding the evil and the good " (Prov. xv. 3). Now, God hath a double eye, an avenging eye, and a gracious eye. The avenging eye : " I will set mine eyes upon them for evil, and not for good" (Amos ix. 4) ; the other : " The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect towards him" (2Chron. xvi. 9). Accordingly, this act of looking is either, — 1st, With a revengeful eye. So upon their enemies : " The God of our fathers look thereon, and rebuke it" (1 Chron. xii. 17); " The Lord look upon it, and requite it" (2 Chron. xxiv. 22) ; said Zachary the son of Jehoiadah the priest. This is the look of anger. But, — 2ndly, There is the look of love and benign aspect, as astrologers speak. So, "I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their task-masters ; for I know their SERMON CXLV. VERSE CXXXII. 89 sorrows " (Exod. iii. 7) ; and, " Till the Lord look down, and behold from Heaven" (Lam. iii. 50). So doth he beg here, that God would look upon him with a gracious eye. In this gracious aspect, two things are notable ; namely, his observation and his compassion. 1. His observation. He taketh notice of their condition and oppressed iimocency : " Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night" (Neh. i. 6). What have eyes to do with hearing? To behold their pitiful and desolate condition. So, " And may be that the Lord will look upon mine affliction, and that the Lord will requite me good for his cursing this day" (2 Sam. xvi. 12). 2. His compassion. God doth take to heart the distresses of his people, and hath a tender pity and compassion over them : " Look upon mine affliction, and my pahi" (Psalm xxv. 18). He doth not only take notice of, but take to heart, their sorrows, as appeareth by some gracious effect and deliverance wrought for them. So looking implieth both his affection and actual providence for them. Doctrine. — The children of God apprehend it as a gi'eat favour, if he will but look upon them. So saith David, " Look thou upon me ;" Avhich request expresseth his modesty ; one short glimpse of God"s favour, a look of kindness, would be a great matter to him in this vale of tears. A look is welcome to a broken and contrite heart ; they are thankfully aflected with the least discoveries and manifestations of God's love to the soul. If they could have but the least glimpse of his love, it would be very reviving : " Show me a token for good " (Psalm Ixxsvi. 17). The returning prodigal could go no higher than, " Make me as one of thy hired servants" (Luke xv. 19) ; any place in the family, so he might be no more absent from his father. God's people would have a nail in his holy place. This shows, — 1. Plis necessity. God seemed to look from him, no sign of his favour appeared. Thus it is often with God's children here in the world ; the sense of his love is gone and lost ; we sometimes have not so much as a look from him : " Your sins have hid his face from you" (Isa. lix. 2). In Heaven, our communion is more full, and it is uninterrupted : " For now we see through a glass darkly; but then face to face ;" here God often hideth his face, and we walk in darkness, and see no light : '' Thou hidest thy face, they are troubled ; thou takest away their breath, they die, and return to their dust" (Psalm civ. 29). 2. His value and esteem of God's favour: "There be many that say, AVho will show us any good ? Lord, lift thou up the light of thy counte- nance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased"' (Psalm iv. 6, 7). Esteem of spiritual privileges is a great means to continue them to us. We feel no more of God's love, because we are not thankful for the enjoyment of it. It must be a practical esteem, such as moveth us to seek it earnestly; as David professeth here, it would satisfy him, if God would look upon him. We count ourselves most miserable in the want of it ; but, if we have ii, it allayeth all worldly discontents, abateth our desires of worldly comforts. 3. His confidence. One look from God is enough, it is all hebeggcth ; as the saints in like cases, if their God would look upon them : " Look down from thy holy habitation, from HeaAcn, and bless thy people Israel" 90 SERMONS ON TSALM CXIX, (Deut. xxvi. 15). So, " Look down from Heaven, and behold from the habitation of thy holiness and of thy glory"' (Isa. Ixiii. 15). Without any labour, only by this look, thou canst help all our evils ; and will not God cast a look upon us, especially when we call him by his name ? Reasons : — 1. Because in our distresses the main thina; we should look on, is not so much the removal of God"s anger, and the removal of the evil, as the renewed sense of his love, to be reconciled to tliera : " If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways ; then will I hear from Heaven, and will forgive their sins, and will heal their land'' (2 Chron. vii. 14). It is a part of the prescribed remedy, to seek the face of God, or a favourable look from him ; that is put in among the conditions, otherwise we are not affected with our true misery, and the cause of all our trouble, though we may seriously enough desire to be rid of the trouble, or the effects and the strokes of God's anger. The brute creatures can feel pain as well as w'e, and howl when they find anything inconvenient to that nature which they have, as well as we cry to God: "And they have not cried unto me with their hearts, when they howled ujion their beds'' (Hos. vii. 14). God accounts it as howling, when we do not seek God's favour and grace, as well as the supply of our outward necessities. It is an easy matter to be sensible of the evil of trouble ; nature will teach us that. 2. Because that bringeth other things along with it. If God look upon us, he will help us : his love and power are set awork for us ; for his eye affecteth his heart. When his heart is affected, he will stir up his strength, and come and save us. So that, go to the fountain-head of all mercies ; when you beg a favour, look for it from God ; for God's favour is the fountain of all blessings, and, without it, all your other comforts will do you no good : " Turn us again, O Lord God of Hosts ; cause thy face to shine, and we shall be saved" (Psalm Ixxx. 19). When God once showeth the evidences of his favour and )-econciliation to them, other mercies come of their own accord. Oh ! then, be assured of the favour of God. 3. If we continue in our misery, a look from God wall sweeten all : " We glory in tribulation also, kc, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us" (Rom. v. 3, 5). To Ije in favour with God, is enough, and sweetens the bitterest of all our troubles. The comfort of the creature may be supplied with this greater comfort, that, if affliction be not removed, it is made light to us. Use. — I. Beg earnestly for God's look. It is an ill sign to be careless and regardless of it. Surely, the heart is too much carried to earthly comforts, if you care not how God standeth afTected to you. God deliver us from such a sottish spirit, that we should neither care for God's frowns nor smiles, nor be sensible of his coming and going. David said, " Mine eyes are ever toward the Lord" (Psalm xxv. l5),''to observe him and his pos- tures ; but most men, their eyes are ever towards temporal accidents, how the times smile or frown upon them ; or, if they think of God, they judge of his respect to them by outward things, but have not any regard" to his favour, whether God be reconciled to them or angry with them. 2. Improve it to hope : " Return, we beseech thee, O God of Hosts; look down from Heaven, and behold, and visit this vine" (Psalm Ixxx. 14). SERMON CXLV. — TEKSE CXXXII. 91 "Will God love his people, and take notice of their sorrows, and not help them ? God will manifest his respects and kindness to his people by some visible deliverance, when it shall be good for them. 3. Be such as God will regard, and have an eye unto. Such are, — (1.) The broken-hearted, that have a tender conscience, aflected deeply with what the word speaketh concerning their everlasting condition : " To this man will I look, even to him that is jsoor and of a contrite spirit, and trembleth at ray word " (Isa. Ixvi. 2). The word of God passeth sentence upon men; most regard it not. Now, whilst they look not after God, they have no promise God will look after them. Indeed, by his preventing grace, he is found of them that look not for him ; but then, before they have any smiles from God's countenance, they are first humbled and brought to trouble : " For thus saith the high and lofty One, that inhabitetli eternity, whose name is holy, I dwell in the high and holy place, A\ith him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend for ever, neither will I be always WToth ; for the spirit should fail before, and the souls which I have made. For the iniquity of his covetousness I was Avroth, and smote him ; I hid me, and was wroth ; he went on frowardly in the way of his heart. I have seen his ways, and will heal him ; I will lead him also, and restore comforts unto him" (Isa. Ivii. 15 — 18). When the spirit is softened by a deep and serious remorse for sin, and a tender sense of their condition, with these will God dwell, to comfort, relieve, restore them. (2.) The believer : " Behold, the eye of the Lord is upon them that fear him, upon them that hojie in his mercy"" (Psalm xxxiii. 18). They that look for God, shall find him. (3.) The sincere : " His countenance doth behold the upright"' (Psalm xi. 7). He hath a singular care of them, to manifest his love to them, both inwardly and outwardly. A good conscience presents itself to God ; none but such will say, " Look thou upon me." Adam hid himself ujion his transgression. Hypocrites cannot trust him. (4). Such as love his name. It is the description and mark of God"s peo})le in the text, they love God, and all that bj- which God is especially made known. To these God will look, that he may bless them, and com- fort them with his love : " Grace be with them that love our Lord Jesus Christ in sincerity"' (Eph. vi. 24). God's grace and free fixvour is to them : they love the name of God, that rejoice to see God honoured, known, and had in request in the world, to be owned to be such as he is by themselves and others : " The desire of our soul is to thy name, and to the remem- brance of thee"' (Isa. xxvi. 8). Their great desire is, that God may be exalted in their own hearts, and in the hearts of others. To these God will look, who take care to honour God, love Christ, and keep his com- mandments: " He that hath my commandments and kecpeth them, he it is that loveth me ; and he that lovcth me, shall be lo\cd of my Father ; and I will love him, and will manifest myself unto him"' (Jolin xiv. 21). II. The ground and cause of that favour he expects, "Be merciful unto me." David begs what he begs upon terms of grace. DocTKiNE. — God"s mercy is the cause of all his favour to us, or gracious dealing with us. All that we have, or would have, comcth only and wholly from his mercy and mere mercy. If God cast but a look upon us, or visit us with 92 SEEMONS ON PSALM CXIX. one glimpse of kindness, we can ascribe it to no other cause. Only mercy, and never a word of merit, should be in the mouth of a believer. First, Because there was nothing in us to move hira to be thus gracious to us : " I am not worthy of the least of all the mercies, and of all the truth, which thou hast sliowcd unto thy servant"' (Gen. xxxii. 10). Let us ask the reason, and debate the cause, with ourselves. Why doth or should God do this for me? What moveth him? Is he necessitated? Then he could do no otherwise, and should be kind to all. Would he be unjust if he did not? whereby have I obliged him? "Who hath first given to him, and it shall be recompensed to him again ?" (Rom. xi. 35.) Could you enter your action and plea against him ? Before what bar and tribunal ? And with what arguments will you manage your cause ? How will the beam plead against the sun? the stream against the fountain ? Is it a debt to your kind and rank of being ? How many of the same flesh and blood are equal in nature, but unequal in condition ? nay, in the same vicinity and neighbourhood, not only Americans, but of your own nation and country ? What did God see more in you than in them of the same calHng and profession ? " Two women shall be grinding together ; one shall be taken and the other left" (Luke xvii. 35). Of the same parentage ; was not Jacob Esau's brother? Indeed, what did God see to move him to give you the first grace ? " So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy'" (Rom. ix. 16). Secondly, There is much to the contrary, a manifest unworthiness and contrary desert to Avhat God bestoweth on us. 1st, A general unworthiness in all the sons of Adam. Man was left as a condemned malefactor in the hands of the law, without all hope and possibility of recovery, under sin : " I am carnal, sold under sin" (Rom. vii. 14). Under a curse: " Were by nature the children of wrath, even as others" (Eph. ii. 3) : and that God should regard such ! 2ndly, A particular unworthiness, before conversion and after. \. Before conversion: "For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures," &c. (Titus iii. 3.) We deserve to be abhorred, and cast out of God's presence, and might justly expect his vengeance, ratlier than his bounty' and goodness ; his anger and frowns, rather than the light of his countenance. 2. Since conversion : " In many things we off'end all"' (James iii. 2) ; " There is not a just man upon earth, that doeth good, and sinneth not" (Eccl. vii. 20). There are mixtures of evil, imperfections of holy things. Well then, — (1 .) Let mercy be all your plea, when you have any favour to seek from God. We cannot claim any good upon any other right and title. Justice will except against you, and conscience will take its part. AVhat have you to say but on that : " We do not present our supplications before thee for our righteousnesses, but for thy great mercies"' (Dan. ix. 18). We have no other moti^e that v.'ill become God, nor bear weight in our own con- sciences, but only God hath set up a court where grace taketh the throne, and giveth out pardons and blessings to sinners. (2.) When you have once tasted one pledge of God's love vouchsafed to you, let this kindle coals in your bosoms, "and warm your hearts with love to God. It is not only his condescension to take notice of you, but his mercy to show any favour and kindness to you : " Is this the manner of man, O Lord God?"' (2 Sam. vii. 19.) Is this the manner of men, to requite good for evil ? Who am I ? SEEMON CXLVr. VERSE CXXXII. 93 (3.) Be contented with your measures. Where nothing is deserved, anything should be kindly taken. Grace coramunicateth itself to whom, and in what measure, it will : " Is it not lawful for me do what I will with mine own?" (Matt. xx. 15.) If Ave are kept under, and in great extre- mities, he might have dealt worse with us : " It is of the Lord's mercies that we are not consumed, because his compassions fail not" (Lam. iii. 22). If we had a prize in our hands to procure better, we might complain. Now all is free and undeserved, we should admire and submit. SERMON CXLVI. Vekse 132. — As thou nsest to do to those that love thy name. Here you have, — III. The terras of the dispensation, " As thou usest to do to those that love thy name." The word is, — 1 . According to the law and right. 2. According to the use and custom, according to the mercy promised, and usually bestowed upon those that love thee. Both senses not improper. I. The first sense, according to the law and right. Prout est jus diliycn- t/'um nomen tuurn^ so some. The Vulgar, Secundum judicium. Amyraldus glosseth thus, Pro ilia misericordia quam inter te et timentes nomen tiium constituisti. Others, Secunchtm jus, et fcedus illud. Take it thus ; and it beareth a good sense ; for there is the obligation of justice, and the obliga- tion of grace ; a judgment of righteousness, and a judgment of mercy. This merciful judgment the saints appeal unto. I cannot exclude this; for otherwise this verse would not have one of those ten words which ex- press the word or law of God. Doctrine. — That there is a gracious way of right established between God and his people, according to which they may expect mercies. This will be best understood by comparing the two covenants, their agreement and disagreement, not in all things, but such as are pertinent. First, Let us see how the two covenants agree. 1st, They agree in their author. God appointed both, and man is only to accept or take hold of what is offered. Man was not thinking of any such thing, when God instituted the first : "But of the tree of knowledge of good and evil, thou shalt not eat of it ; for in the day that thou eatest of it, thou shalt surely die" (Gen. ii. 17), or revealed the second: "It shall bruise thy head, and thou shalt bruise his heel" (Gen. iii. 15). For God to enter into a covenant with the creature, either of works or grace, was an act of condescension ; and who is he that could bid the Almighty humble himself, and prescribe conditions and laws of commerce between God and us, but only God alone .^ Man did not give the conditions, or treat with God about the making of them, what they should be ; but only was bound to submit to what God was pleased to prescribe. In the cove- nant of works, God gave forth the conditions of life, and a law and a penalty ; and, in the covenant of grace, man is bound to submit to the con- ditions Avithout disputing. They are not left free and indifTerent for us to debate upon, and to modify, and bring them down to our own liking and humour ; but to yield to them, and take hold upon them, not to appoint them : " Thus saith the Lord unto the eunuchs, that keep my Sabbaths, 94 SEUMOXS ON PSALM CXIX. and choose the things that please nie, and take hold of my covenant'" (Isa. Ivi. 4) ; '• For they, being isnorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God "" (Rom. x. 3). 2ndly, They agree in the moving cause, which in both was the grace of God. The firstcovenant, it was grace for God to make it. It was the