__________________________________________________________________ Title: The Works of Thomas Manton, D.D. Vol. VI. Creator(s): Manton, Thomas (1620-1677) Print Basis: London: James Nisbet & Co. (1872) CCEL Subjects: All __________________________________________________________________ THE WORKS OF THOMAS MANTON, D.D. VOL. VI. COUNCIL OF PUBLICATION. __________________________________________________________________ W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational Union, Edinburgh. JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh. THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University, Edinburgh. D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church, Edinburgh. WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church History, Reformed Presbyterian Church, Edinburgh. ANDREW THOMSON, D.D., Minister of Broughton Place United Presbyterian Church, Edinburgh. General Editor REV. THOMAS SMITH, D.D., EDINBURGH. THE COMPLETE WORKS OF THOMAS MANTON, D.D. VOLUME VI. CONTAINING SEVERAL SERMONS UPON THE CXIX. PSALM. LONDON: JAMES NISBET & CO, 21 BERNERS STREET. 1872. PRINTED BY BALLANTYNE AND COMPANY EDINBURGH AND LONDON __________________________________________________________________ __________________________________________________________________ CONTENTS. PAGE SEVERAL SERMONS UPON THE CXIX. PSALM. TO THE READER, 2 SERMON I. "Blessed are the undefiled in the way, who walk in the law of the Lord," ver. 1, 5 II. "Blessed are they that keep his testimonies, that seek him with the whole heart," ver. 2, 15 III. "Blessed are they that keep his testimonies, that seek him with the whole heart," ver. 2, 23 IV. They also do no iniquity: they walk in his ways," ver. 3, 29 V. "Thou hast commanded us to keep thy precepts diligently," ver. 4, 38 VI. "Oh, that my ways were directed to keep thy statutes," ver. 5, 46 VII. "Then shall I not be ashamed, when I have respect unto all thy commandments," ver. 6, 53 VIII. "I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments," ver. 7, 61 IX. "I will keep thy statutes. Oh, forsake me not utterly," ver. 8, 70 X. "Wherewith shall a young man cleanse his way? By taking heed thereto according to thy word," ver. 9, 82 XI. "With my whole heart have I sought thee: Oh, let me not wander from thy commandments," ver. 10, 90 XII. "Thy word have I hid in my heart, that I might not sin against thee," ver. 11, 99 XIII. "Blessed art thou, O Lord: teach me thy statutes," ver. 12, 108 XIV. "With my lips have I declared all the judgments of thy mouth," ver. 13, 118 XV. "I have rejoiced in the way of thy commandments, as much as in all riches," ver. 14, 129 XVI. "I will meditate in thy precepts, and have respect unto thy ways," ver. 15, 136 XVII. "I will delight myself in thy statutes: I will not forget thy word," ver. 16, 146 XVIII. "Deal bountifully with thy servant, that I may live, and keep thy word," ver. 17, 154 XIX. "Open thou mine eyes, that I may behold wondrous things out of thy law," ver. 18, 163 XX. "I am a stranger in the earth: hide not thy commandments from me," ver. 19, 173 XXI. "My soul breaketh for the longing it hath unto thy judgments at all times," ver. 20, 183 XXII. "Thou hast rebuked the proud that are cursed, which do err from thy commandments," ver. 21, 193 XXIII. "Remove from me reproach and contempt; for I have kept thy testimonies," ver. 22, 204 XXIV. "Princes also did sit and speak against me: but thy servant did meditate in thy statutes," ver. 23, 214 XXV. "Thy testimonies also are my delight and my counsellors," ver. 24, 223 XXVI. "My soul cleaveth unto the dust: quicken thou me according to thy word," ver. 25, 234 XXVII. "I have declared my ways, and thou heardest me: teach me thy statutes," ver. 26, 243 XXVIII. "Make me to understand the way of thy precepts: so shall I talk of thy wondrous works," ver. 27, 255 XXIX. "My soul melteth for heaviness: strengthen thou me according to thy word," ver. 28, 265 XXX. "Remove from me the way of lying; and grant me thy law graciously," ver. 29, 275 XXXI. "I have chosen the way of truth: thy judgments have I laid before me," ver. 30, 288 XXXII. "I have chosen the way of truth: thy judgments have I laid before me," ver. 30, 302 XXXIII. "I have stuck unto thy testimonies: O Lord, put me not to shame," ver. 31, 314 XXXIV. "I will run the way of thy commandments, when thou shalt enlarge my heart," ver. 32, 324 XXXV. "I will run the way of thy commandments, when thou shalt enlarge my heart," ver. 32, 332 XXXVI. "Teach me, O Lord, the way of thy statutes, and I shall keep it unto the end.'' ver. 33, 339 XXXVII. "Give me understanding and I shall keep thy law; yea, I shall observe it with my whole heart," ver. 34, 348 XXXVIII. "Yea, I shall observe it with my whole heart," ver. 34, 354 XXXIX. "Make me to go in the path of thy commandments, for therein do I delight," ver. 35, 360 XL. "Incline my heart unto thy testimonies, and not to covetousness," ver. 36, 369 XLI. "And not unto covetousness," ver. 36, 378 XLII. "Turn thou away mine eyes from beholding vanity, and quicken thou me in thy way," ver. 37, 388 XLIII. "Stablish thy word unto thy servant, who is devoted to thy fear," ver. 38, 398 XLIV. "Turn away my reproach which I fear; for thy judgments are good," ver. 39, 410 XLV. "Behold I have longed after thy precepts; quicken me in thy righteousness," ver. 40, 423 XLVI. "Behold I have longed after thy precepts," &c., ver. 40, 431 XLVII. "Let thy mercies come also to me, O Lord, even thy salvation, according to thy word," ver. 41, 439 XLVIII. "So shall I have wherewith to answer him that reproacheth me: for I trust in thy word," ver. 42, 447 XLIX. "And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments," ver. 43, 458 L. "So shall I keep thy law continually for ever and ever," ver. 44, 470 LI. "And I will walk at liberty; for I seek thy precepts," ver. 45, 478 LII. "I will speak of thy testimonies also before kings, and will not be ashamed," ver. 46, 486 __________________________________________________________________ SEVERAL SERMONS UPON THE CXIX. PSALM. VOL. VI. __________________________________________________________________ TO THE READER. IT is the honour of the evangelical ministry, that it was principally instituted for the service of God, not as he is the governor of the earth, but the Lord of heaven, and to prepare men by holiness for his eternal kingdom. And it is an excellent favour of God to his ministers when their labours are eminently useful for this blessed end. This singular grace and privilege God was pleased to confer upon his faithful servant Dr Manton, whose life was spent in the most precious work of converting souls to Christ, and preparing them for the celestial paradise; and since his retiring from the world by death, his soul now enjoying the blessed rest above, yet he remains with us in what was most valuable of him, his excellent sermons, the productions of his holy mind and heart; and the pen having a larger extent than the tongue in communicating them, may be more beneficial to the church than before. The following sermons were preached by him in his usual course of three times a week, which I do not mention to lessen their worth, but to show how diligent and exact he was in the performance of his duty. Indeed, his ordinary sermons, considering the substantial matter, clear order, and vigorous full expressions, may well pass for extraordinary. I cannot but admire the fecundity and variety of his thoughts, that the same things so often occurring in the verses of this psalm, yet by a judicious observing the different arguments and motives whereby the Psalmist enforces the same requests, or some other circumstances, every sermon contains new conceptions, and proper to the text. Some few verses were not handled by him. I earnestly pray that those who shall read these sermons may taste the sweetness of the divine truths opened in them, and may be transformed into the spirit of David, by an inward feeling of the affections, and verifying in their own breasts the words of the holy prophet. W. Bates. __________________________________________________________________ TO THE READER. CHRISTIAN READER,--It is somewhat difficult not to applaud that excellency which has first approved itself to our judgment. Hence is it that, though this work needs it not, I will so far gratify my own affections, and comply with obtaining custom, as to acquaint thee that, if thou hadst my eyes and taste, thou must admire its beauty, and confess its sweetness; much more when thou shalt use thy own more discerning eye and judicious palate. The matter of these sermons is spiritual, and speaks the author one intimately acquainted with the secrets of wisdom. He writes like one that knew the Psalmist's heart, and felt in his own the sanctifying power of what he wrote. Their design is practice; beginning with the understanding, dealing with the affections, but still driving on the advancement of practical holiness. They come home and close to the conscience; first presenting us a glass, wherein we may view the spots of our souls, and then directing us to that fountain wherein we may wash them away. They are of an evangelical complexion, abasing proud corrupt nature, and advancing free and efficacious grace in the conversion of sinners. The exhortations are powerful, admirably suited to treat with reasonable creatures, yet still supposing them to be the vehicle of the Holy Spirit, through which he communicates life and power to obey them. The manner of handling is not inferior to the dignity of the matter; so plain as to accommodate the most sublime truths to the meanest spiritual capacity, and yet so elevated as to approve itself to the most refined understanding. He knew how to be succinct without obscurity, and where the weight of the argument required it, to enlarge without nauseous prolixity. He studied more to profit than please, and yet an honest heart will then be best pleased when most profited. He chose rather to speak appositely than elegantly; and yet the judicious do account propriety the choicest elegancy. He laboured more industriously to conceal his learning than some others to ostentate theirs: and yet, when he would most veil it, the discerning reader cannot but discover it, and rejoice to find such a mass, such a treasure of useful learning, couched under a well-studied and artificial plainness. But let the reader take a taste of, let him concoct and digest, these spiritual discourses, and he shall say with the Sabean queen, It was a true report I heard in my own land; but behold the one-half was not told me!' Or with the men of Sychar, Now we believe, not because of thy saying, but because we ourselves have proved and experienced' their delicacies; as one taste of honey will more effectually commend its sweetness than the most elaborate oratory. Those ancients that had seen the first temple wept bitterly when they saw the foundation of the second laid. And perhaps some pious souls who have sat with great delight' under the author s ministerial shadow, and have found his fruit sweet to their taste,' may secretly shed a tear, that though they here meet also the same divine truths, the same spiritual matter, yet they want the living voice, the grateful elocution, the natural eloquence, in which that heavenly matter dropped, or rather flowed, from his gracious lips. But let the same consideration which quieted the spirits of those Jews of old satisfy theirs: God can fill this house also with his glory; and though the second edition of the temple fall short of the former in the beauty and symmetry of the structure, yet can the Spirit flow from the press as well as the pulpit; with this advantage, that they may here in safety read what with great danger they formerly heard. I have admired, and must recommend to the observation of the reader, the fruitfulness of the author's holy invention, accompanied with solid judgment; in that whereas the coincidence of the matter in this psalm might have superseded his labours in very many verses, yet, without force or offering violence to the sacred text, he has, either from the connection of one verse with its predecessor, or the harmony between the parts of the same verse, found out new matter to entertain his own meditation and his reader's expectation; nor do I observe more than twelve verses in this large psalm wholly omitted, if at least they may be said to be omitted, whose subject-matter is elsewhere copiously handled. Had the reverend author designed these papers for public view, he could not have flattered himself, in a cavilling age, that he should escape the severe lashes of envy and malice (those fiends that haunt all things and persons excellent); he must have expected a snarl from the wolf's black mouth, or a kick from the dull ass's hoof. Yet on his behalf I demand this justice, that he be not condemned for the printers' crimes. Their venial errors will receive a pardon of course from the ingenuous reader; and for their mortal transgressions, whereof they are sometimes guilty, either clouding, altering, or perverting the scope of the author, enjoin them, gentle reader, a moderate penance, and then receive them to full absolution, who have voluntarily offered themselves to confession. Thus much, Christian reader, it was thy interest and mine to have spoken; the rest must be to the God of all grace, that he would give thee and this book his blessing; which is the prayer of thy affectionate friend and faithful servant in our Lord Jesus, V. A. [1] December 13, 1680. __________________________________________________________________ [1] That is, Vincent Alsop.'--ED. __________________________________________________________________ SEVERAL SERMONS UPON THE CXIX. PSALM. SERMON I. Blessed are the undefiled in the way, who walk m the law of the Lord.--Ver. 1. THIS psalm is a choice piece of Scripture. In the Hebrew there is much exactness of composure to be observed. It is divided into twenty-two parts, according to the number of the Hebrew letters; every part containeth eight verses, all beginning with one and the same letter; in which I should think there is nothing of mystery intended, only a help to attention and memory. I shall go over the several verses in their order, the Lord giving life and assistance. And because the same matter will be of frequent recourse, I shall endeavour to discuss each verse in a sermon. The Psalmist beginneth with a description of the way to true blessedness, as Christ began his Sermon on the Mount, and as the whole Book of Psalms is elsewhere begun. Blessedness is that which we all aim at, only we are either ignorant or reckless of the way that leadeth to it; therefore the holy Psalmist would first set us right in the true notion of a blessed man: Blessed are the undefiled in the way, who walk in the law of the Lord.' In the words you have-- 1. The privilege, blessed. 2. The manner and form of its consideration; not so much in the nature and formality of it, as the way that leadeth to it. Or, First, Here is a way spoken of in the general. Secondly, This way specified, the law of the Lord. Thirdly, The qualification of the persons' sincerity, the undefiled; and constancy, who walk. Doct. 1. That it standeth us much upon to have a true notion of blessedness and blessed men. David beginneth with that. 1. All desire it; Christians, pagans, all agree in this. When Paul was dealing with the heathens, he urgeth two notions wherein God might be taken up. That of a first cause: Acts xiv. 17, Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.' And a chief good, Acts xvii. 27. As in the one place, there must be a cause of showers of rain and fruitful seasons; so in the other, there must be a universal good, or else the inclinations of nature were in vain. Among Christians, the good and bad, that do so seldom agree in anything, yet agree in this, every man would be happy, and not miserable: Ps. iv. 6, There be many that say, Who will show us any good?' Good, good, is the cry of the world. It is intended in the very nature of desire; for everything that is desired is desired as good, sub ratione boni. As God implanted in us affections of aversation to avoid what is evil, so affections of choice and pursuit to follow after what is good. Well, then, out of a principle of self-love, all would be happy; they would have good, and they would have it for ever. Inanimate creatures are, by the guidance and direction of Providence, carried to the place of their perfection. The brute beasts seek the preservation and perfection of that life which they have; so do all men hunt about for contentment and satisfaction. To ask whether men would be happy or not, is to ask whether they love themselves, yea or nay; but whether holy, is another thing. 2. All without grace are much mistaken in it. (1.) Some mistake in the end. They desire good in common, not that which is indeed the true good; they seek happiness in riches, honours, pleasures; and so they fly from that which they seek, whilst they seek it. They intend happiness, but choose misery: Luke xvi. 25, Thy good things;' and Ps. iv. 7, Thou hast put gladness in my heart, more than in the time that their corn and wine increased.' Their corn, wine, and oil, not only possessed by them, but chosen by them as their felicity and portion. (2.) They fail in the means. They know them not, like them not, or else faint in the prosecution of the end by them. They discern them but weakly, as a spire at a distance; they see it so as they know not whether they see it, yea or nay, as the blind man saw men walking as trees. The light of nature being so dim, they consider them but weakly; the mind being diverted by other objects, they desire them but weakly; the affections being prepossessed and intercepted by things that come next to hand, velleities and cold inclinations they may have, but no serious volition or firm bent of heart. Or suppose a man under some conviction, both as to end and means, yet his endeavours are very cold and slack; they do not pursue it with that earnestness, exactness, and uniformity of endeavour which is requisite to obtain their happiness. They are like children that seem to desire a thing passionately, but are soon out of humour: The soul of the sluggard desireth, and hath nothing, for his hands refuse to labour.' When true happiness is sufficiently revealed, we like it not upon God's terms, John vi. 34. The Jews, when our Saviour told them of the bread of God that came down from heaven to give life to the world, said unto him, Lord, evermore give us of this bread.' But it is said, upon hearing the conditions of obtaining it, ver. 66, they murmured, went back, and walked no more with him.' All would live for ever; but when they must follow a despised Christ up and down the world, and incur censures and dangers, they like none of that: Ps. cvi. 24, Yea, they despised the pleasant land, and believed not his word.' The land was a good land, but the way to it was through a howling wilderness. When they heard of the strength and stature of the men, their fortifications, they fell into passion and murmur, and gave over the pursuit of Canaan. Heaven is a good place, but men must get to it with such difficulty, therefore they are loath to be at the cost. Men would be happy with that kind of happiness which is true happiness, but not in the way which God propoundeth, being prepossessed with carnal fancies. It is counted a foolish thing to wait upon God in the midst of straits, conflicts, and temptations: 1 Cor. ii. 14, The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.' More prejudices lie against the means than the end; therefore, out of despair, they sit down with a carnal choice, as persons disappointed in a match take the next offer. Since they cannot have God's happiness, they resolve to be their own carvers, and to make themselves as happy as they can in the enjoyment of present things. 3. Our mistakes about it will cost us dear. God is very jealous of what we make our happiness, and therefore blasteth the carnal choice. Those that will try experiments, smart for it in the issue. Solomon came home by weeping-cross: Eccles. i. 14, I have seen all the works that are done under the sun, and behold, all is vanity and vexation of spirit.' He hath proved it to our hands. He had a large heart, and a large estate, and gave himself to pleasures, to extract happiness from the creatures, to hunt after worldly satisfactions in a more artificial way than brutish sots, that merely act according to lust and appetite: Eccles. ii. 1, I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure; and behold, this also is vanity.' He gave himself to pleasures, not merely upon sensual, but curious and artificial aims, yet found his heart secretly withdrawn from God. Whoever maketh trial will either run into utter mischief, or must come home again by a sound remorse. And so they learn it, and dearly to their cost. Use. Let us study this point well. 1. That we may not take up with a false happiness, or set up our rest in temporal enjoyments, as height of honour, abundance of riches, favour of great men, &c.; things useful in their sphere, and beneficial to sweeten and comfort the life of man, who hath placed his happiness in God. Pleasures being enjoyed, they do not satisfy; being loved, they defile; being lost, they increase our trouble and sorrow. [1.] They cannot satisfy, because of their imperfection and uncertainty. They do not answer the whole desire of man, carry no proportion with the conscience. That which maketh a man happy must bear a thorough proportion with all the wants, desires, and capacities of the soul, so as conscience and heart and all may say it is enough. But, alas! these things cannot give us solid peace and contentment: Isa. lv. 2, Wherefore do ye spend your money for that which is not bread? and your labour for that which satisfieth not?' Till an hungry conscience be provided for, we cannot be happy. But besides their low use, consider the uncertainty of enjoyment. Nothing can give us solid peace, but what doth make us eternally happy. These flowers our hands while we smell at them. Nothing but the favour of God is from everlasting to everlasting. We have not a sure possession of these things in the world. They are possessed with fear, 1 Cor. vii. 30, 3l. It is me apostle's counsel, that they that buy' should have such remiss affections to the world, as though they possessed not; and that they use this world as not abusing it, for the fashion of this world passeth away.' A man must look for changes, and lay forth for several conditions in the world: Ps. xxxix 11, When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth. Surely every man is vanity. Selah.' Like glass, brittle when most glistering. [2.] Being inordinately loved, they defile. There is not only gall, but poison in them. They cannot make us better, but may easily make us worse, as they defile and draw the heart from God, and enslave us to our own lusts: 1 Tim. vi. 9, 10, But they that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil, which, while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows.' [3.] Being lost, they increase our trouble and sorrow. A man that hath not learned to be abased, as well as to abound, his abundance maketh his case the more miserable. It is hard to go back a degree or two. They are apt to bring much trouble upon the heart of him that is conversant about them: All is vanity and vexation of spirit.' The more we make them our happiness, when lost they increase our trouble. 2. That we may not be prejudiced against the true happiness. Men think it a happiness to live without the yoke of religion, to speak, and think, and do what they please without restraint; but to be always in bonds, and held under the awe of the word, that they count unreason able and grievous: Ps. ii. 3, Let us break their bands asunder, and cast away their cords from us.' In studying this point--(1.) Lean not to thine own understanding;' Prov. xxiii. 4, Labour not to be rich; cease from thy own wisdom;' but seek direction from God by his word and Spirit. God only can determine who is the blessed man, in whose hand alone it is to make us blessed. (2.) Take the light of faith; sense and carnal reason will deceive you. Blessedness is a riddle which can only be found out by faith, which is the evidence of things not seen,' Heb. xi. 1. That a poor godly man, who is counted the filth and offscouring of all things, should be the only happy man, and that the great men of this world, who have all things at will, should be poor, blind, miserable, and naked,' is a paradox will never enter into the heart of a natural man, that hath only the light of sense and carnal reason to judge of things, for to sight and reason it is nothing so. (3.) Wait for the light and power of the Spirit to incline and draw thy heart to God. Many times we are doctrinally right in point of blessedness, but not practically; we content ourselves with the mere notion, but are not brought under the power of these truths; that is the work of the Spirit. It is easy to prove that it is the beasts' happiness to enjoy pleasure without remorse; easy to prove the uncertainty of riches, and what unstable foundations they are for the soul to rest on; but to draw off the heart from these things to God is the work of the Holy Ghost: Ps. xlix. 13, This their way is their folly, yet their posterity approve their sayings.' Many a man who stands over the grave of his ancestors will say, Ah! how foolish were they to waste their time and strength in pleasure, and in hunting after worldly greatness and esteem and favour with men; what doth it profit them now? And yet their posterity approve the same--that is, they live by the same principles, are as greedy upon worldly satisfactions as ever those were that have gone before, that neglected God and heavenly things, and went down to the grave, and their honour was laid in the dust. Until the Lord take off our heart by the light and power of his grace, we remain as sottish and foolish and worldly as they. Thus you see how much it concerns you to be right in the notion of true blessedness. Doct. 2. That sincere, constant, uniform obedience to God's law is the only way to true blessedness. This is called a way, and this way is said to be God's law, and m this way we must be undefiled; which implies not absolute purity and legal perfection, but gospel sincerity; and in this way we must walk, which notes both uniformity and constancy; it must be our course, and we must persevere therein. Three things need to be opened:-- 1. Speak to the rule. 2. Of conformity to the rule; that it must be sincere, uniform, and constant. 3. How this is the way to true happiness; what respect it hath to true blessedness. First, The rule is the law of God. All created beings have a rule. Christ's human nature was the highest of all creatures, and yet it is to be in subjection to God; he is under a rule: Gal. iv. 4, Made of a woman, made under the law.' The angels they have many immunities above man; they are freed from death, from the necessities of meat and drink; but they are not free from the law; they are not sui juris, at their own dispose; they obey his commands, hearkening unto the voice of his word,' Ps. ciii. 20. Inanimate creatures, sun, moon, stars, are under a law of providence, under a covenant of night and day: Ps. cxlix. 6, He has also stablished them for ever; he hath made a decree which shall not pass.' They have their courses and appointed motions, and keep to the just points of their compass. All creatures are under a law, according to which they move and act. Much more now is man under a law, because he hath election and choice. But if the law were not a rule to a Christian (as some Antinomians have that opinion), if it were not in force, then there should be no sin or duty; for where there is no law, there is no transgression;' for the nature of sin is the transgression of the law,' 1 John iii. 4; Rom. iv. 15. Certainly the law as a rule is a very great privilege; and surely Christ did not come to lessen or abolish the privileges of his people: Deut. iv. 4, There is no nation hath such statutes;' Ps. cxlvii. 20, He hath made known his statutes to Israel,' was their prerogative. If the law might be disannulled as to new creatures, then why doth the Spirit of God write it with such legible characters in their hearts? This is promised as the great blessing of the covenant of grace, Heb. viii. 10. Now, that which the Spirit engraves upon the heart, would Christ come to deface and abolish? The law was written upon tables of stone, and the great work of the spirit is to write it upon the table of the heart; and the ark was a chest where the law was kept, and with allusion to it God saith, I will put my law into their heart.' Clearly, then, there is a rule, and this rule is the law of God. Now, this rule must be consulted with upon all occasions, if we would obtain true blessedness, both to inform us, and to awe us. First, To inform us, that we may not act short or over. 1. Not short. There are many false rules with which men please themselves, and are but so many byways that lead us off from our own happiness. For instance, good meaning, that is a false rule; the world lives by guess and devout aims. But if good meaning were a rule, a man may oppose the interest of Christ, destroy his servants, and all upon good meaning: John xvi. 2, Those that kill you will think they do God good service.' Men may grossly err that follow a blind conscience. Custom, that is another. It is no matter what others have done before us, but what Christ did before them all. If custom carried it, most of Christ's institutions would be out of doors. Example of others; that is no good rule. It is not for us to go where others have gone before; but what is the true way: Mat. vii. 14, The broad way, that leads to destruction, and many walk therein.' The path to hell is most beaten; we are not always to follow the track; they are dead fishes which swim down the stream: we are not to be led away with custom and example, and do as others do. Our own desires and inclinations are not our rule. Oh, how miserable should we be if our lust were our law, if the bent of our hearts were our rule! Jude 16, Walking after their own lusts,' is the description of those that were monsters of men, that had outgrown all feelings of conscience. The laws of men are not our rule. It is too narrow and short to commend us to God, to be punctual to the laws of men and no more: Ps. xix. 7, The law of God is perfect, converting the soul.' To convince us of sin, to humble the heart, to reduce and bring us back to God, there is no rule for this but the law of God. Men make laws as tailors do garments, to fit the crooked bodies they serve for, to suit the humours of the people to be governed by these laws; surely they are not a sufficient rule to convince us of sin, and to guide us to true happiness. A civil orderly man is one thing, and a godly renewed man another. It is God's prerogative to give a law to the conscience and the renewed motions of the heart. Human laws are good to establish converse with man, but too short to establish communion with God; and, therefore, we must consult with the rule, which is the law of the Lord, that we may not come short of true blessedness. 2. That we may not act over. There is a superstitious and apocryphal holiness which is contrary to a genuine and scriptural holiness, yea, destructive to it: it is like the concubine to the wife: it draws away respects due to the true religion. Now, what is this kind of holiness? It is a temporary flesh-pleasing religion, which consists in a conformity to outward rites and ceremonies and external mortifications, such as is practised by the Papists and formalists, after the commandments and doctrines of men:' Col. ii. 23, Which things indeed have a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.' God will not thank them that give more than he requireth. These things have a show of wisdom. As brass money may be fairer than true coin, though not of such a value, so this will-worship and superstitious holiness may seem to make a fair show, but it is destructive to true godliness and scriptural holiness, which guide us to communion with God. When men's zeal boils over in a false pretended holiness, it quencheth the fire and destroys true godliness and religion. Excess is monstrous, as well as defect. Therefore still we must consult with the law and rule, that we may not come short or over. Secondly, As the law must be consulted with, that it may inform us, so that it may awe us, and hold us under a sense of our duty to God: By the law is the knowledge of sin.' Rom. iii. 19. Usually most Christians live by rote, and do not study their rule. Would a man worship God so coldly and customarily, if he did consider the rule which requires such heedfulness of soul, fervency of spirit, diligent attendance upon God in his ordinances? Would a man allow himself liberty of vain speeches, idle talk, and suffer his tongue to run riot, if he did consult with the rule, and remembered that light words would weigh heavy in God's balance? These are condemned by the law of liberty: James ii. 12, So speak, and so do, as those that shall be judged by the law of liberty.' Would a man be so slight in heavenly things? so disorderly and intemperate in the use of pleasure and pursuit of worldly profit, if he did consider the rule, and what a holy moderation God hath required of us upon all occasions? This is the first thing, namely, the rule, which is the law of God. Secondly, There is a conformity to this rule. If you would be blessed, there must be a sincere, constant, uniform obedience. The will of God must not only be known but practised. Many will conclude that God's law in the theory is the only direction to true blessedness; but now, to take it for their rule, to keep close to it, not one of a thousand doth that. 1. Then, sincere obedience is required: Blessed is the undefiled in the way.' At first hearing of these words, a man might reply, Oh, then, none can be blessed, if that be the qualification; for who can say, My heart is clean?' Prov. xx. 9. I answer--This undefiledness is to be understood according to the tenor of the second covenant, which doth not exclude the mercy of God and the justification of penitent sinners: Ps. cxxx. 3, 4, If thou, Lord, shouldest mark iniquities, who shall stand? But there is mercy with thee.' There is no escaping condemnation and the curse, if God should deal with us according to strict justice, and require an absolute undefiledness. Well, then, this qualification must be understood, as I said, in the sense of the second covenant; and what is that? Sincerity of sanctification. When a man doth carefully endeavour to keep his garments unspotted from the world, and to approve himself to God; when this is his constant exercise, to avoid all offence both towards God and man, Acts xxiv. 16, and is cautious and watchful lest he should be defiled; when he is humbled more for his pollutions; when he is always purging his heart, and doth endeavour, and that with success, to walk m the way of God,--here is the undefiledness in a gospel sense: Ps. lxxxiv. 11 The Lord will be a sun and a shield,' &c. To whom? To those that walk uprightly.' This is possible enough; here is no ground of despair. This is that will lead us to blessedness, when we are troubled for our failings, and there is a diligent exercise in the purification of our hearts. 2. A constant obedience. Wicked men have their good moods and devout pangs in the way to heaven, but they are not lasting. They will go with God a step or two. But it is said, He that walketh in the law of the Lord.' A wicked man prays himself weary of prayer, and professeth himself weary of holiness. A man is judged by the tenor of his life; not by one action, but as he holdeth on his way to heaven, Job xxvii. 10. Many run well for a while, but are soon out of breath. Enoch walked with God three hundred and sixty-five years. 3. A uniform and an entire obedience: Exod. xx. 1, God spake all these words.' He commandeth one thing as well as another, and conscience takes hold of all. To single out what pleaseth us is to make ourselves gods. A servant doth not choose his work, but the master. A child of God is uniform in one place as well as another, at home and abroad, in all the passages of his life, in prosperity and adversity, whether he abound, or whether he be abased,' Phil. iv. He is not like Ephraim as a cake not turned;' but there is a uniformity. Doth he make conscience of piety and worship, and will he not make conscience of honesty and just dealing with men? Will he make conscience of his actions, and will he not of his words? He doth not give up himself to idle speech and vain discourse. A hypocrite is best when he is taken in pieces, but a sincere man is best when he is taken altogether. A Christian is always like himself. It is notable in the story of the creation that God views every day's work, and God saw that it was good;' he viewed it altogether, and God saw all things that he had made, and behold it was very good.' When he did consider the whole correspondence of his works, how they answered one another, then God was delighted in it. So a Christian is most delighted in the review of his course and walking according to the commandment. Thirdly, What respect hath this to true blessedness? It is the way to it: Blessed are the undefiled in the way, who walk in the law of the Lord.' This will appear in two respects--(1.) It is the beginning of blessedness. Likeness to God is the foundation of glory. Conformity to him will be carried on from glory to glory,' 2 Cor. iii. 18. And as conformity unto, so communion with, God in the beauties of holiness is the beginning of happiness: As for me, I will behold thy face in righteousness; I shall be satisfied when I awake with thy likeness,' Ps. xvii. 15. (2.) Sincere and constant obedience is the evidence of our right to future blessedness. A man hath somewhat to show for it, Mat. v. 8. It is an inclusive evidence: Blessed are the pure in heart, for they shall see God;' and it is an exclusive evidence: Heb. xii. 14, Without holiness no man shall see the Lord.' Well, then, when this is our way and course, we may expect happiness hereafter. The uses are-- 1. To show you that carnal men live as if they sought misery rather than happiness: Prov. viii. 36, He that sins against me wrongs his own soul; all that hate me love death.' If a man were travelling to York, who would say his aim was to come to London? Do these men pursue happiness that walk in such defilement? It is the way of God's law that leads to true blessedness. 2. To press you to walk according to this rule, if you would be blessed. To this end let me press you to take the law of God for your rule, the Spirit of God for your guide, the promises for your encouragement, and the glory of God for your end. [1.] Take the law of God for your rule. Study the mind of God, and know the way to heaven, and keep exactly in it. It is an argument of sincerity when a man is careful to practise all that he knows, and to be inquisitive to know more, even the whole will of God, and when the heart is held under awe of God's word. If a commandment stand in the way, it is more to a gracious heart than if a thousand bears and lions were in the way--more than if an angel stood in the way with a flaming sword: Prov. xiii. 13, He that feareth the commandment shall be rewarded.' Would you have blessings from God?--fear the commandment. It is not he that fears wrath, punishment, inconveniences, troubles of the world, molestations of the flesh; no, but he that dares riot make bold with a commandment. As Jer. xxxv. 6, Go, bring a temptation, set pots of wine before the Rechabites. Oh, they durst not drink of them. Why? Jonadab the son of Rechab, our father, commanded us, saying, Ye shall drink no wine.' Thus a child of God doth reason when the devil comes and sets a temptation before him, and being zealous for God, dares not comply with the lusts and humours of men, though they should promise him peace, happiness, and plenty. A wicked man makes no bones of a commandment; but a godly man, when he is in a right posture of spirit, and the awe of God is upon him, dare not knowingly and wittingly go aside and depart from God. [2.] Take the Spirit of God for your guide. We can never walk in God's way without the conduct of God's Spirit. We must not only have a way, but a voice to direct us when we are wandering: Isa. xxx. 21, And thine ears shall hear a word behind thee, saying, This is the way, walk in it.' Sheep have a shepherd as well as a fold, and children that learn to write must have a teacher as well as a copy; and so it is not enough to have a rule, but we must have a guide, a monitor, to put us in mind of our duty. The Israelites had a pillar of cloud by day, and a pillar of fire by night. The gospel church is not destitute of a guide: Ps. xxxvii. 24, Thou shalt guide me with thy counsel, and afterwards receive me to glory.' The Spirit of God is the guide and director to warn us of our duty. [3.] The promises for your encouragement. If you look elsewhere, live by sense, and not by faith, you shall have discouragements enough. How shall a man carry himself through the temptations of the world with honour to God? 2 Pet. i. 4, Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature, having escaped the corruptions that are in the world through lust.' When we have promises to bear us up, this will carry us clear through temptations, and make us act generously, nobly, and keep close to him. [4] Fix the glory of God for your aim; else it is but a carnal course. The spiritual life is a living to God, Gal. ii. 20, when he is made the end of every action. You have a journey to take, and whether you sleep or wake, your journey is still a-going. As in a ship, whether men sit, lie, or walk, whether they eat or sleep, the ship holds on its course, and makes towards its port , so you all are going into another world, either to heaven or hell, the broad or the narrow way. And then do but consider how comfortable it will be at your journey's end, in a dying hour, to have been undefiled in the way; then wicked men that are defiled in their way will wish they had kept more close and exact with God. Even those that now wonder at the niceness and zeal of others, when they see that they must in earnest into another world, oh, then that they had been more exact and watchful, and stuck closer to the rule in their practice, discourses, compliances! Men will have other notions then of holiness than they had before. Oh, then they will wish that they had been more circumspect. Christ commended the unjust steward for remembering that in time he should be put out of his stewardship. You will all fail within a little while; then your poor, shiftless, naked souls must launch out into another world, and immediately come to God. How comfortable will it be then to have walked closely according to the line of obedience! Doct. 3. That a close walker not only shall be blessed, but is blessed, in hand as well as in hope. How is he blessed? 1. He is freed from wrath. He hath his discharge, and the blessedness of a pardoned man: John v. 24, He that believeth on Christ hath everlasting life, and shall not come into condemnation, for he hath passed from death to life.' He is out of danger of perishing, which is a great mercy. 2. He is taken into favour and respect with God: John xv. 14, Ye are my friends, if ye do whatsoever I command you.' There is a real friendship made up between us and Christ, not only in point of harmony and agreement of mind, but mutual delight and fellowship with each other. 3. He is under the special care and conduct of God's providence, that he may not miscarry: 1 Cor. iii. 23, All things are yours, and ye are Christ's, and Christ is God's.' All the conditions of his life are overruled for good; his blessings are sanctified, and his miseries unstinged: Rom. viii. 28, And we know that all things work together for good to them that love God, to them who are the called according to his purpose.' 4. He hath a sure covenant-right to everlasting glory: 1 John iii. 1, Behold, now are we the sons of God; and it doth not yet appear what we shall be,' &c. Is a title nothing before we come to enjoy the estate? We count a worldly heir happy, as well as a possessor; and are not God's heirs happy? 5. He hath sweet experiences of God's goodness towards him here in this world: Ps. xvii. 15, As for me, I will behold thy face in righteousness; I shall be satisfied when I awake with thy likeness.' The joy of the presence and sense of the Lord's love will counter balance all worldly joys. 6. He hath a great deal of peace: Gal. vi. 16, And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.' Obedience and holy walking bringeth peace: Great peace have they which love thy law, and nothing shall offend them,' Ps. cxix. 165; as there is peace in nature when all things keep their place and order. This peace others cannot have. There is a difference between a dead sea and a calm sea. A stupid conscience they may have, not a quiet conscience. The virtue of that opium will soon be spent; conscience will again be awakened. Use. Oh, then, let us put in for a share of this blessedness! There are two encouragements in the service of Christ--our vails and our wages. Our wages should be enough, the eternal enjoyment of himself. But oh! we cry out of the tediousness of the way. We have our vails also, that are not contemptible. If a man should offer a lordship or farm to another, and he should say, The way is dirty and dangerous, the weather very troublesome; I will not look after it--would you not accuse this man of folly, that loves his ease and pleasure? But now, if this man were assured of a pleasant path and good way, if he would but take a little pains to go over and see it, this were gross folly indeed to refuse it. Our Lord hath made over a blessed inheritance to us upon gospel terms; but we are full of prejudices, in that to keep close to the rule may bring trouble, and deprive us of many advantages of gain; and we think we shall never see good day more. But we are assured there is a great blessing goeth along with God's yoke; and we having a promise of the enjoyment of God's presence where there are pleasures for evermore, this should make us rouse up ourselves in the work of the Lord. __________________________________________________________________ SERMON II. Blessed are they that keep his testimonies, that seek him with the whole heart.--Ver. 2. IN this psalm the man of God begins with a description of the way to true blessedness. In the former verse a blessed man is described by the course of his actions, Blessed are the undefiled in the way.' In this, by the frame of his heart, Blessed are they that keep his testimonies, that seek him with the whole heart.' The internal principle of good actions is the verity and purity of the heart. Here you may take notice of two marks of a blessed man:-- 1. They keep his testimonies. 2. They seek him with the whole heart. Doct. 1. They that keep close to God's testimonies are blessed. By way of explication, two things take notice of:-- 1. The notion that is given to precepts and counsels in the word: they are called his testimonies. 2. The respect of the blessed man to these testimonies, to keep them. First, The notion by which the word of God is expressed is testimonies, whereby is intended the whole declaration of Gods will, in doctrines, commands, examples, threatenings, promises. The whole word is the testimony which God hath deposed for the satisfaction of the world about the way of their salvation. Now, because the word of God brancheth itself into two parts, the law and the gospel, this notion may be applied to both. First, To the law, in regard whereof the ark is called the ark of the testimony,' Exod. xxv. 16, because the two tables were laid up in it The gospel is also called the testimony, the testimony of God concerning his Son:' Isa. viii. 20, To the law, and to the testimony;' where testimony seems to be distinguished from the law. The gospel is so called, because there God hath testified how a man shall be pardoned, reconciled to God, and obtain a right to eternal life. We need a testimony in this case, because it is more unknown to us. The law was written upon the heart* but the gospel is a stranger. Natural light will discern something of the law, and pry into matters which are of a moral strain and concernment; but evangelical truths are a mystery, and depend [2] by the mere testimony of God concerning his Son. Now, from this notion of testimonies we have this advantage:-- [1.] That the word is a full declaration of the Lord's mind. God would not leave us in the dark in the matters which concern the service of God and man's salvation. He hath given us his testimony, he hath told us his mind, what he approves and what he disallows, and upon what terms he will accept of sinners in Christ. It is a blessed thing that we are not left to the uncertainty of our own thoughts: Micah vi. 8, He hath showed thee, O man, what is good.' The way of pleasing and enjoying God is clearly revealed in his word. There we may know what we must do, what we may expect, and upon what terms. We have his testimony. [2.] Another advantage we have by this notion is the certainty of the word; it is God's testimony. The apostle saith, 1 John v. 9, If we take the testimony of men, the testimony of God is greater.' It is but reason we should allow God that value and esteem that we give to the testimony of men, who are fallible and deceitful. Among men, in the mouth of two or three witnesses everything is established,' Deut. xix. 15;' Now there are three that bear witness in heaven, and three that bear witness on earth,' 1 John v. 8. We are apt to doubt of the gospel, and have suspicious thoughts of such an excellent doctrine; but now there are three witnesses from heaven, the Father, Word, and Spirit; the Father by a voice: Mat. iii. 7, And lo, a voice from heaven saying, This is my beloved Son,' &c. And the Son also by a voice, when he appeared to Paul from heaven, Saul, Saul, why persecutest thou me?' And the Holy Ghost gave his testimony, descending upon him in the form of a dove, and upon the apostles in cloven tongues of fire. And there are three that bear record on earth;' for he saith, 1 John v. 10, He that believeth, echei ten marturian he hath the testimony in himself.' What is that? The Spirit, water, and blood in the heart of a believer; these give testimony to the gospel. The Spirit bears witness to the gospel when it illuminateth the heart, enabling us to discern the doctrine to be of God, to discern those signatures and characters of majesty, goodness, power, truth, which God hath left upon the gospel; and water and blood testify when we feel those constant and sensible effects of God's power coming with the gospel (1 Thes. i. 5), both by pacifying the conscience, and bringing joy and satisfaction, and by sanctifying and freeing a man from the bondage of sin. Water signifies sanctification: John xvii. 17, Sanctify them by thy truth.' The sanctifying power of God, that goes along with the gospel, is a clear confirmation of the divine testimony in it: John viii. 32, The truth shall make you free.' By our disentanglement from lust we come to be settled in the truth. God's testimony is the ultimate resolution of our faith. Why do we believe? Because it is God's testimony. How do we know it is God's testimony? It evidenceth itself by its own light to the consciences of men; yet God for the greater satisfaction to the world, hath given us witnesses, three from heaven and three on earth. Every manifestation of God hath sig natures and characters of God enough upon it to show from whence it came. The creation is a manifestation of God; now, whoever looks upon it seriously and considerately, may find God there, may track him by his footprints, By the things which are made, his invisible being and power.' Rom. i. 20. The creation discovers itself to be of God; and if the lower testimony hath plain evidences, much more the gospel. Why? For he hath magnified his word above all his name,' Ps. cxxxviii. 2. The name of God is that by which he is made known. Now, there are more sensible characters and impressions of God left upon the word, that doth evidence it to be of God, than upon any part of his name. [3.] This advantage we have by this notion, a testimony is a ground of self-examination, or a rule whereby we may judge of our state and actions; for it witnesseth not only de jure, what we must do; or de eventu, what we may expect; but de facto, whether we do good or evil, what we are, and what we may look for from God upon our obedience or disobedience: Mat. xxiv. 14, The gospel of the kingdom shall be preached in all the world, eis marturion , for a witness unto all nations;' first to them, next against them, Mark xiii. 9. The word is a testimony to them of God's will in Christ, if they receive it; against them if they reject, neglect, or believe it not. Hereby we may judge of our condition by our conformity, or difformity and contrariety, to the word of God. Christ saith at the day of judgment Moses will accuse you: John v. 45, There is one that accuseth you, even Moses in whom ye trust.' The gospel will accuse. What is now an offer will then be an accusation. God will not be without a witness at the day of judgment. The creatures, which had an evident impression of God upon them, they will witness against the Gentiles, so that they are without excuse.' Rom. i. 20; and the Jews, that were under the dispensation of Moses, he will accuse them; there was light sufficient to convince them. So the gospel, which is God's testimony concerning his Son, will accuse you if it be not received. Therefore it is good to see what the word doth witness or testify; doth it testify good or evil? for accordingly shall we be treated with in the day of judgment. It is sad when we can only say of the scripture as that kin of the prophet of the Lord, He witnesseth nothing but evil against me,' 1 Kings xxii. 8. Let us see what God's testimony speaks, whether it will plead for us or against us at the great day of the Lord. [4.] It upbraids our unbelief, that when God hath not only given us a law, but a testimony, still we are backward and careless, word of God were no more but a law, we were bound to obey it, be cause we are his creatures; but when it is his testimony, we should regard it the more, for now God stands not only upon the honour of his authority, but of his truth: 1 John v. 10 He that believeth not hath made God a liar, because he believeth not the testimony which (rod hath given concerning his Son.' We may urge it thus upon our hearts--What! shall we make God a liar, after he hath so solemnly given his word, that word which hath many signatures, characters, and stamps of God upon it? Carelessness now is not only disobedience, but unbelief; it puts the highest affront upon God, to question his veracity and truth, and does not only unlord him, but ungod him, by making him a liar. So much for the first thing, the testimony of the Lord. Secondly, The respect of the blessed man to these testimonies; they keep them. What is it to keep the testimonies of God? Keeping is a word which relates to a charge or trust committed to us. Christ hath committed his testimonies to us as a trust and charge that we must be careful of. Look, as on our part we commit to Christ the charge of our souls to save them in his own day, 2 Tim. i. 12, so Christ chargeth us with his word--(1.) To lay it up in our hearts. (2.) To observe it in our practice. This is to keep the word. [1.] To lay it up in our hearts. In the heart two things are considerable--the understanding and the affections. God undertakes in the covenant for both: Heb. viii. 10, I will put my law in their mind, and write it in their hearts.' The meaning is, that he will enlighten our minds for the understanding of his will, and frame our affections to the obedience of it. Well, then, you must keep it in your minds and affections. (1.) In your minds. We must understand the word of God, assent to it; we must revolve it often in our thoughts, and have it ready upon all occasions. Understand it we must if we would be blessed: He that hath my commandments and keepeth them, he it is that loveth me,' John xiv. 21. We cannot make conscience of obedience till we know our duty. He that would keep a thing must first have it; we have the law in possession when we get knowledge of it: Mat. xiii. 23, He that receiveth the word into good ground is he that heareth the word and understands it;' and Luke viii. 13, They that hear the word and keep it, and bring forth fruit with patience.' It is not enough to hear the word, but we must understand it; and yet that is not all: an adversary may understand a truth, or else he cannot rationally oppose it. There is assent required, that we believe it as God's testimony, and accordingly embrace it, and give it place in the heart. Faith is a receiving of the word, Acts ii. 41; nay,' we must have it ready upon all occasions. Rational memory belongs to the mind or understanding; therefore we keep the word in our minds when it is ever ready with us, either to check sin, or warn us of our duty, Ps. cxix. 9. Forgetfulness is an ignorance for the time: Prov. iii. 1, My son, forget not my law; and let thine heart keep my commandments.' We should be ready to every good word and work, as occasion is offered to us. (2.) To keep it in our hearts is to have an affection to it. Keeping the word relates to our chariness and tenderness of it, when we are as chary of the word as a man would be of a precious jewel: Prov. vi. 20, 21, My son, keep thy father's commandments; bind them continually upon thine heart, and tie them about thy neck.' Sometimes it alludes to the apple of the eye: Prov. vii. 2, Keep them as the apple of thine eye.' Such tender affections should we have to the testimonies of the Lord, as a man has for his eye. The least offence to the eye is troublesome; a man should be as chary of the commandment as he would be of his eye. Sometimes it implies the similitude of keeping a way: Josh. i. 7, Turn not to the right hand or to the left.' A traveller is very careful to keep his way; so when we are thus careful, tender, chary of God's commandments and testimonies, this is an argument of a blessed condition. Thus we are to keep it in the heart. [2.] We are to observe it in practice; Luke xi. 28, Yea, rather, blessed are they that hear the word of God, and keep it;' that is, not only that hear it, but do it. Many have this word in their mind and memory, but not in their lives. Without this, hearing is nothing; liking, knowing, assent, pretended affection is all in vain: 1 John ii. 4, He that saith I know him, and keeps not his commandments, is a liar, and the truth is not in him.' Our actions are a better discovery of our thoughts than our words. When we get a little knowledge, and make a little profession, we think we observe his commands; but he is a liar if he be not exact, and walk close with God. It is not enough to understand the word, to be able to talk and dispute of the testimonies of God, but to keep them. It is not enough to assent to them that they are God's laws, but they must be obeyed. The laws of earthly princes are not obeyed as soon as believed to be the king's laws, but when we are punctual to observe them. This is to keep the commandment of God; it implies both exactness and perseverance: Rev. iii. 8, Thou hast kept my word;' that is, thou hast not apostatised as others have done; and Prov. vi. 20, Keep thy father's commandment, and forsake not the law of thy mother,' that is perseverance. You see by the first note who are the blessed men; they which own God's testimony in his word, and accordingly look upon it as a great charge and trust Christ hath reposed in them and given to them that they should keep his law. Now, certainly these are blessed. Why? (1.) They are blessed or cursed whom Christ in the last day will pronounce blessed or cursed. Now, in the last day to some he will say, Come, ye blessed of my Father;' to others, Go, ye cursed;' and he hath told us beforehand, that it is he that keepeth his testimonies whom he will own in that day, Mat. vii. 20-22. Many will come and challenge acquaintance with Christ: Lord, we have prophesied in thy name,' &c.; Thou hast taught in our streets' (so it is in Luke); but Christ will disown them: I know you not; depart from me, ye workers of iniquity.' Many will pretend to be of Christ's side, take up the opinions of the country wherein they live, frequent ordinances, &c.; but because they kept not his testimonies, Christ will not own them. When men are to be posed, they count it a favour to know the questions aforehand. God hath told us what will be the great evidence according to which he will proceed in the day of judgment--Have you kept my testimonies He that keeps close to God's word will find acceptance. (2.) They are blessed for whom Christ mediateth. Now, Christ mediateth for those that keep his word: John xvii. 6, They have kept thy word.' It is a grief to your advocate when he cannot speak well of you in heaven. But as soon as he seeth any fruits of obedience, where they consult often with God's testimony, though they have many failings, yet are careful as much as in them lies, then he goes to the Father and acquainteth him with it. (3.) Those that are taken into sweet fellowship and communion with God certainly they are in a blessed condition. Those to whom God will be intimate, and manifest himself in a way of gracious communion, are blessed. Now thus he doth to those that keep his testimonies: If any man love me and keep my commandments, my Father will love him, and we will make our abode with him.' The whole Trinity will come and dwell in his heart. But now you must know, there is a twofold keeping of God's testimonies--legal and evangelical. Legal keeping is in a way of perfect and absolute obedience, without the least failing; so none of us can be blessed. Moses will accuse us; there will be failings in the best. But now evangelical keeping--that is, a filial and sincere obedience--is accepted, and the imperfections Christ pardoneth. If God's pardon help us not, we are for ever miserable. The apostles had many failings; sometimes they manifested a weak faith, sometimes hardness of heart, sometimes passionateness when they met with disrespect, Luke ix.; yet Christ returns this general acknowledgment of them when he was pleading with his Father, Holy Father, they have kept thy word.' When the heart is sincere, God will pass by our failings, James v. 11, Ye have heard of the patience of Job.' Ay! and of his impatience too, his cursing the day of his birth; but the Spirit of God puts a finger upon the scar, and takes notice of what is good. So long as we bewail sin, seek remission of sin, strive after perfection, endeavour to keep close and be tender of a command, though a naughty heart will carry us aside sometimes, we keep the testimony of the Lord in a gospel sense. Bewailing sin, that owns the law; seeking pardon, that owns the gospel; striving after perfection, that argueth sincerity and uprightness. Well, then, here is the discriminating note; if we would know whether we come within the compass of David's blessed man, if we have a dear and tender esteem of God's testimonies, when we would fain have them impressed upon our hearts, and expressed in our lives and conversations, They keep his testimonies.' The next now is:-- 2. They seek him with the whole heart. This is fitly subjoined to the former for a double reason; partly, because the end of God's testimonies is to direct us how to seek after God, to bring home the wandering creature to its centre and place of rest; partly, because whoever keeps the commandments of God, he will be forced to seek God for light and help. Obedience doth not only qualify us for communion with God, but (where it is regarded in good earnest) necessitates us to look after it; for we cannot come to God without God; and therefore, if we would keep his testimonies, we must be seeking of God. Well, then-- Doct. 2. Those that would be blessed must make this their business, sincerely to seek after God. 1. Observe the act of duty; they seek the Lord. 2. The manner of performance, with the whole heart. First, What it is to seek the Lord. 1. To seek the Lord presupposeth our want of God: for no man seeks what he hath, but for what he hath not. All that are seeking are sensible of their want of God. For instance, when we begin to seek him at first, it begins with a sound remorse and sense of our natural estrangement from him. The first work and great care of returning penitents is to inquire after God. So long as men lie unconverted, they are wholly neglectful of him, and think they do not want God: Ps. xiv. 2, There is none that understands and seeks after God.' They have no affection or desire of communion with God. They seek such things as their hearts lust after, but it is not their desire or care to enjoy God. But when the conversion of the Jews is spoken of, Hosea iii. 5, it is said, They shall return and seek the Lord their God.' At first conversion men are sensible of their great distance from God, and are troubled they have been so long strangers to him. Go to another sort of seekers, they are sensible of the same thing; in case of desertion it is clear: Cant. v. 6, My beloved had withdrawn himself, and was gone; I sought him, but I could not find him.' They never begin to recover until they are first sensible of their loss; when they see Christ is gone, they are left dead and comfortless; yea, all believers, their seeking or looking after communion with God is grounded upon a sense of want in some degree and measure; it is little they have in comparison of what they want and expect; and therefore still the children of God are a generation of seekers, that seek after God,' Ps. xxiv. 6; whatever they enjoy, they are still in pursuit of more. They are always breathing after God, and desire to enjoy more communion with him. A wicked man is always running from God, and is never better than when he is out of God's company, when he is rid of all thoughts of God. He runs from his own conscience, because he finds God there; he runs from the company of good men, because God is there--holy conference is as a prison; he runs from ordinances, because they bring God near to his conscience, and put him in mind of God: he avoids death, because he cannot endure to be with God. But men that have a sense and want of God upon them, will be inquiring and seeking after him. 2. This seeking may be known by the things sought. What do we seek for? Union and communion with God: Ps. cv. 4, Seek the Lord and his strength; seek his face for evermore.' It is an allusion to the ark, which was a pledge of God's favourable and powerful presence; so that which we seek after is God's favourable and powerful presence, that we may find the Lord reconciled, comforting and quickening our heart. Communion with God is the main thing that we seek after, as to the enjoyment of his favour in the acceptance of our persons and pardon of our sins. This is that the man of God expresseth, in his own name and in the name of all the saints: Ps. iv. 6, 7, Lord, lift thou up the light of thy countenance upon us;' that God would display his beams of favour upon the soul. So Ps. lxiii. 3, Thy favour is better than life.' And then his strength too, that he may subdue our corruptions, temptations, enemies, Micah vii. 19; and that he may supply our wants inward and outward by his all-sufficiency, Phil. iv. 19. God telleth Abraham, I am God all-sufficient; walk before me, and be thou perfect.' 3. The formality of the duty may be explained with respect to graces and ordinances. It consists in the exercise of grace, and in the use of ordinances. [1.] The exercise of grace--faith and love. (1.) Faith is often expressed by terms of motion--coming, running, going, seeking. Thus is the whole tendency of soul towards God expressed by terms that are proper to outward motion. Coming notes our serious resolution and purpose to make after God. Going notes the practice or progress in that resolution. Running notes the fervour and earnestness of the soul to enjoy God. And seeking, that notes our diligence in the use of means. That faith is implied in seeking appears by comparing these two scriptures: Isa. xi. 10, To it shall the Gentiles seek.' Now when this is spoken of in the New Testament, it is rendered thus, Rom. xv. 12, In him shall the Gentiles trust.' So that it notes confidence and hope. (2.) It notes love, which is exercised herein, which puts upon sallies and earnest egressions of soul after the party loved: Ps. lxiii. 8, My soul follows hard after thee.' It is grievous to those who love God to think of separation from him, or to forbear to seek after him. The great care of their souls is to find God, that he may direct, comfort, strengthen, and sanctify them, and to have sweet experience of his grace. Thus the spouse sought him whom her soul loved,' and gave not over till she found him. [2.] Again, it is exercised in the use of the ordinances, as the word and prayer. God will be sought in his own ordinances. Christ walks in the midst of the golden candlesticks. If you would find a man, mind where is his walk and usual resort. When Christ was lost, his parents sought him in the temple; there they found him. If you would find Christ, look to the shepherds' tents in the assemblies of his people, Cant i. 7, 8; there shall you meet him. Only let me tell you, in these ordinances it is not enough to make Christ the object of them, to worship Christ, but he must be made the end of them. To serve God is one thing, to seek him another. To serve God is to make him the object of worship, to seek God is to make him the end of worship, when we will not go away from him without him: Gen. xxxii. 16, I will not let thee go unless thou bless me.' It is not enough to make use of ordinances, but we must see if we can find God there. There are many that hover about the palace, that yet do not speak with the prince; so possibly we may hover about ordinances, and not meet with God there. To go away with the husk and shell of an ordinance, and neglect the kernel, to please ourselves because we have been in the courts of God, though we have not met with the living God, that is very sad. A traveller and merchant differ thus:--A traveller goes from place to place only that he may see; but a merchant goes from port to port that he may take in his lading, and grow rich by traffic. So a formal person goes from ordinance to ordinance, and is satisfied with the work; a godly man looks to take in his lading, that he may go away from God with God; that he may meet God here and there, in this duty and in that, and go away from God with God. A man that makes a visit only by constraint, and not by friendship, it is all one to him whether the person be at home or no; but another would be glad to find his friend there: so, if we from a principle of love come to God in these duties, our desires will be to find the living God. Again, if God be not found in an ordinance, yet we must continue seeking; you may find him in the next. Sometimes God will not be found in public, that he may be found in private ordinances. The spouse sought him upon her bed,' then in every street of the city: Isa. lv. 6, Seek the Lord while he may be found, call upon him while he is near.' In prayer we come most directly to enjoy God, and do more especially call him in to our help and relief; there all graces are acted. If you cannot find God in prayer, look for him in the supper, and in the word; if he be not comfortably present in the word, seek him by meditation: Cant. v. 6, My soul failed when he spake;' that is, when I considered his speaking, for his wooing was over, my be loved was gone; but when I thought of his speaking my soul failed David consults with Nathan, but he could give him no clear answer; what then? 2 Sam. vii. 4, The word of the Lord came that night unto Nathan, saying, Go and tell my servant David,' &c. So when we have been inquiring after God all day in public worship, all this while the oracle is silent; but at night, when going over these things again, God may be found. Acts xvii. 12, it is said, Therefore many of them believed.' How?--when they searched the word; though in the hearing they did not discern the impressions of God upon the word; but when they searched and studied, going over them in private duties, God appeared. Heb. xi. 11, it is said, She judged him faithful that had promised.' How so? at first hearing? No; Sarah laughed when God promised her a son (for it was the Son of God that was in company with the angels, Gen. xviii.); but afterwards, when she considered of it, she judged him faithful. Thus we must follow God from ordinance to ordinance. It argues a great deal of pride in carnal men, that if God doth not meet them presently they throw off all. Now and then they will see what they shall have for calling upon God; but if God do not answer at the first knock, they are gone. __________________________________________________________________ [2] Qu. opened'?--ED. __________________________________________________________________ SERMON III. Blessed are they that keep his testimonies, that seek him with the whole heart.--Ver. 2. Use 1. To press you to seek God. The motives are: 1. It was the end of our creation. We do not live merely to live; but for this end were we sent into the world, to seek God. ^Nature is sensible of it in part by the dissatisfaction it finds in other things; and therefore the apostle describes the Gentiles to be groping and feeling about for God, Acts xvii. 27. God is the cause of all things, and nature cannot be satisfied without him. We were made for God, and can never enjoy satisfaction until we come to enjoy him; therefore the Psalmist saith, Ps. xiv. 2, We are all gone aside, and altogether become filthy.' Nature is out of joint; we are quite out of our way to true happiness. We are seeking that for which we were created, when we seek and inquire after God. 2. We seek other things that we want with great solicitude and care; we are cumbered with much serving to obtain the world: and shall' any thing be sought more than God? We can least spare him. The chiefest good should be sought after with the chiefest care, and chiefest love, and chiefest delight; nothing should be so precious to us as God. It is the greatest baseness that can be, that anything should take up our time, our thoughts, and content us more than God. When we come to God we are earnest for other things: Hosea vii. 14, They howl upon their beds for corn and wine.' If anything be sought from God above God, more than God, and not for God, it is but a brutish cry. 3. It is our benefit to seek God. It is no benefit to God if we do not seek him. The Lord [3] hath no less, though we have less. He that hides himself from the sun, doth not impair the light. We derogate nothing from God if we do not seek him. He needed not the creature: he had happiness enough in himself; but we hide ourselves from our own happiness and our own peace. But what benefit have we by seeking God? A great deal of present benefit: Ps. xxii. 26, They that seek thee shall praise thy name.' You will have cause to bless God before the search be over. God hath passed his word, there are a great many experiences we taste. As they that continue in the pursuit of the philosopher's stone find out many experiences which are a satisfaction to their understandings, so, one way or other, we shall have cause to bless God. The God of Jacob hath openly professed we shall not seek him in vain, Isa. xliv. 19 , that is, this is a truth God hath written as it were with a sunbeam, that something will come in seeking of God. By seeking him in prayer we carry away a great deal of comfort and strength. As we read of that emperor that sent not away any one sad out of his presence, so neither doth God; there is some comfort to be had in waiting upon him; and as it brings present comfort and satisfaction, so it brings an everlasting reward: Heb. xi. 6, He is a rewarder of them that diligently seek him.' If you would have the fruit of your holy calling, that which is the result of that religion you do profess, you must diligently seek him, so that in effect we never seek ourselves more than when we seek the Lord: Amos v. 6, Seek the Lord, and ye shall live.' It is the undoubted way to get eternal life, to live for ever. They that seek not his face here shall never see his face for ever. With what diligence will men court an outward preferment, which is yet very uncertain? Prov. xxix. 26, All men seek the ruler's face; but every man's judgment is of the Lord.' What a deal of observance and waiting is there for the ruler's face and favour! and yet God disposeth of every man's judgment. It is uncertain whether they shall obtain it^ yea or nay; but now, if you seek the face of God in heaven, you shall live for ever. 4. If you do not sensibly find God, yet comfort thyself that thou art in a seeking way, and in the pursuit of him: Ps. xxiv. 6, God's people are described to be the generation of them that seek him.' This is the true mark of God's chosen people; they make it their business to get the favour of God, and to wrestle through discouragements. It is better to be a seeker than a wanderer. Though we do not feel the love of God, nor have the comfort of a pardon, have no sensible communion with him; yet the choice and bent of the heart is towards him, and you have the character of God's people upon you. 5. You have misspent a great deal of time already, and long neglected God; therefore, now you should seek him: Hosea x. 22. It is time to seek the Lord, until he come and rain righteousness upon you.' It is time, that is, it is not too late, while we are preserved and invited. And again, it is time, that is, it is high time; the business of your lives hath been too long neglected. It is such another expression as 1 Peter iv. 3, The time past is enough to have wrought the will of the Gentiles,' &c. God hath been too long kept out of his right, and we out of our happiness. The night is coming upon us, and will you not begin your day's work? 6. This is the reason of affliction: we are so backward in this work that we need to be whipped unto it: Hosea v. 15, I will go and return to my place, saith God, till they acknowledge their offence and seek my face.' God knows that want is a spur to a lazy creature; and therefore doth God break in upon men, and scourge them as with scorpions, that they may bethink themselves, and look after God. Use 2. For direction. If you would seek God-- 1. Seek him early: Prov. viii. 32, Blessed are they that seek me early.' We cannot soon enough go about this work. Seek him when God is nigh, when the Spirit is nigh: Isa. lv.6, Call upon the Lord while he is near.' There are certain seasons which you cannot easily get again; such times when God doth deal more pressingly with you, when the word bears in upon the heart, and when God is near unto us. David like a quick echo returns upon God: Ps. xxvii. 8, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek.' It would be a great loss not to obey present impulses and invitations, and not make use of the advantages which God puts into our hands. 2. Seek him daily; Ps. cv. 4, Seek the Lord and his strength; seek his face evermore.' That is, from day to day you must be seeking the face of God, in the strength of God. Every hour we need his direction, protection, strength; and we are in danger to lose him, if we do not continue the search. 3. Seek him unweariedly, and do not give over your seeking until you find God. Wrestle through discouragements; though former endeavours have been in vain, yet still we should continue seeking after God. We have that command to enforce us to it: Luke v. 5, We have toiled all night; howbeit at thy command,' &c. Though we do not presently find, yet we must not cast off all endeavours. In spiritual things many times a man hears and goes away with nothing but when he comes to meditate upon it, and work it upon the heart, then he finds the face of God, and the strength of God. Therefore, you must not give over your seeking. 4. Seek him in Christ. God will only be found in a mediator: Heb. vii. 25, Those are accepted that come to God by him.' Guilty creatures cannot enjoy God immediately; and in Christ, God is more familiar with us: Hosea iii. 5, They shall seek the Lord their God, and David their king.' None can seek him rightly but those that seek him in Christ. It is uncomfortable to think of God out of Christ. As the historian saith of Themistocles, when he sought the favour of the king, he snatched up the king's son, and so came and mediated for his grace and favour. Let us take the Son of God in the arms of our faith, and present him to God the Father, and seek his face, his strength. 5. God can only be sought by the help of his own Spirit. As our access to God, we have it by Christ, so we have it by the Spirit: Eph. ii. 18, For through him we both have access by one Spirit unto the Father.' As Christ gives us the leave, so the Spirit gives us the help. Bernard speaks fitly to this purpose; None can be aforehand with God, we cannot seek him till we find him in some sense: he will be sought that he may be found; and he is found that he may be sought. It is his preventing grace which makes us restless in the use of means; and when we are brought home to God, when we seek after God, it is by his own grace. The spouse was listless and careless until she could take God by the scent of his own grace, when he put his finger upon the handle of the lock, and dropped myrrh.' By the sweet and powerful influences of his grace, she was carried on in seeking after God. Thus much for the first part of the duty, seek. Secondly, Now the manner, with the whole heart. Doct. Whoever would seek God aright, they must seek him with their whole heart. Here I shall inquire-- 1. What doth this imply? 2. Why God will be sought with the whole heart? 1. What doth this imply? It implies sincerity and integrity; for it is not to be taken in the legal sense, with respect to absolute perfection, but in opposition to deceit: Jer. iii. 10, Judah has not turned to me with her whole heart, but feignedly, saith the Lord.' It is spoken of the time of Josiah's reformation; many men whirled about with the times, and were forced by preternatural motions. The Father of spirits above all things requireth the spirit, and he that is the searcher and judge of the heart requireth the heart should be consecrated to him. Integrity opposeth partiality. There are indeed two things in this expression, the whole heart; it notes extension of parts and intension of degrees, [1.] The extension of parts; with the understanding, will, and affections. Some seek God with a piece of their hearts, to explain it either in the work of faith or love. In the work of faith; as Acts viii. 37, If thou believest with all thine heart.' There is a believing with a piece, and a believing with all the heart. There is an inactive knowledge, a naked assent, which may be real, yet it is not a true faith; the devil may have this: Luke iv. 34, the devil makes an orthodox confession there, Thou art Jesus, the Son of the living God.' This is only a conviction upon the understanding, without any bent upon the heart. It is not enough to own Christ to be the true Messiah, but we must embrace him, put our whole trust in him. There may be an assent joined with some sense and conscience, and some vanishing sweetness and taste by the reasonableness of salvation by Christ, Heb. vi. 4; but this is not believing with all the heart; it is but a taste, a lighter work upon the affections, and therefore bringeth in little experience. There may be some assent, such as may engage to profession and partial reformation, but the whole heart is not subdued to God. Then do we believe with the whole heart, when the heart is warmed with the things we know and assent to; when there is a full and free consent to take Christ upon God's terms, to all the uses and purposes for which God hath appointed him: 1 Chron. xxviii. 9, Know thou the God of thy father, and serve him with a perfect heart, and with a willing mind;' when there is an effective and an affective know ledge; when we can not only discourse of God and Christ, and are inclined to believe; but when these truths soak into the heart to frame it to the obedience of his will. When the Lord had spoken of practical obedience, Was not this to know me, saith the Lord?' Jer. xxii. 16. And this is to believe. So for love: Deut. vi. 5, Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Every faculty must express love to God. Many will be content to give God a part. God hath their consciences, but the world their affections. Their heart is divided, and the evidence of it is plainly this: In their troubles and extremities they will seek after God, but this is not their constant work and delight. We are welcome to God when we are compelled to come into his presence. God will not say, as men, You come in your necessity. But we must then be sincere in our addresses, and rest in him as our portion and all-sufficient good. [2.] For intension of degrees. To seek God with the whole heart, is to seek him with the highest elevation of our hearts. The whole heart must be carried out to God, and to other things for God's sake. As harbingers, when they go to take up room for a prince, they take up the whole house, none else must have place there; so God, he will have the whole heart. Again, it may be considered as to the exaction of the law, and as a rule of the gospel. (1.) As an exaction of the law; and so Christ urged it to the young man that was of a pharisaical institution, to abate his pride and confidence: Mat. xxii. 37, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.' Certainly these words there have a legal importance and signification; for in an other Evangelist, Luke x. 28, it is added, Do and live,' which is the tenor of the law. And Christ's intent was to abate the Pharisees' pride, by propounding the rigour of the first covenant. The law requireth complete love without the least defect; according to the terms of it, a grain wanting would make the whole unacceptable; as a hard land lord, when all the rent is not brought to the full, he accepteth none. It is good to consider it under this sense, that we may seek God in Christ to quicken us, that we may value our deliverance by him from this burden, which neither we nor our fathers were able to bear; a straggling thought, a wandering glance, the least outrunning of the heart, had rendered us accursed for ever. (2.) It may be considered as a rule of the gospel, which requireth our utmost endeavours, our bewailing infirmities and defects, but accepts of sincerity. There will be a double principle in us to the last, but there should not be a double heart. So that this expression of seeking the Lord with the whole heart is reconcilable enough with the weaknesses of the present state. For instance: 1 Kings xiv. 8, My servant David, who kept my commandments, and who followed me with all his heart, and did that only which was Bright in mine eyes.' David had many failings, and some that left an indelible brand upon him, in the matter of Uriah, yet because of his sincerity, and habitual purpose, God saith, He hath kept all my commandments.' So in Josiah: 2 Kings xxiii. 25, Like to him there was no king before him, that turned to the Lord with all his heart, with all his soul, and with all his might.' Yet he also had his imperfections; against the warning of the Lord he goes out with a wicked king, and dies in battle. So Asa: 2 Chron. xv. 17, The high places were not taken away--it was a failing in that holy king--yet it is said, The heart of Asa was perfect all his days.' Well, then, when the whole heart is engaged in this work, when we do not only study to know God, but make it our work to enjoy him, to rest in him as our all-sufficient portion, though there will be many defects, yet then are we said to seek him with the whole heart. 2. The reasons why God will be sought with the whole heart are-- [1.] He that gives but part to God doth indeed give nothing. The devil keeps an interest as long as one lust remains unmortified, and one corner of the soul is kept for him. As Pharaoh stood hucking,--he would fain have some pawn of their return; either leave your children behind; no, no, they must go and see the sacrifices, and be trained up in the way of the Lord; then he would have their flocks and herds left behind; he knew that would draw their hearts back again, so Satan must have either this lust or that; he knows by keeping part all will fall to his share in the end. A bird that is tied in a string seems to have more liberty than a bird in a cage; it flutters up and down, though it be held fast: so many seem to flutter up and down and do many things, as Herod; but his Herodias drew him back again into the fowler's net. Thus because of a sinner's danger. [2.] Because of God's right. By creation he made the whole, therefore^ requires the whole;' the Father of spirits' must have the whole spirit. We were not mangled in our creation; God, that made the whole, must have the whole. He preserves the whole. Christ hath bought the whole: 1 Cor. vi. 20, Glorify God in your body and in your spirit, which are God's.' And God promiseth to glorify the whole. Christians, it would be uncomfortable to us if God should only take a part to heaven. All that you have is to be glorified in the day of Christ; all that you are and have must be given to him--whole spirit, soul, and body. Let us not deprive him of any part. Use. Well, do we serve God and seek after God with the whole heart? The natural mother had rather part with the whole than see the child divided, 1 Kings iii. 26. God had rather part with the whole than take a piece. Either he will have the whole of your love, or leave the whole to Satan. The Lord complains, Hosea x. 2, Their heart is divided.' Men have some affections for God many times, but they have affections for their lusts too, the world hath a great share and portion of their heart. Quest. But when, in a gospel sense, may we be said to seek God with the whole heart? Take it in these short propositions. 1. When the settled purpose of our souls is to cleave to God, to love and serve him with an entire obedience, both in the inward and outward man, when this is the full determination and consent of our hearts. 2. When we do what we can by all good means to maintain this purpose; for otherwise it is but a fruit of conviction, a freewill pang: Acts xxiv. 16, Herein do I exercise myself, to have always a conscience void of offence towards God, and towards all men.' 3. When we search out our defects, and are ever bewailing them with kindly remorse: Rom. vii. 24, O wretched man that I am! who shall deliver me from this body of death?' 4. When we run by faith to Christ Jesus, and sue out our pardon and peace in Christ's name, until we come to be complete in him: Col. i. 10, That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.' __________________________________________________________________ [3] Qu. it is no benefit to God. If we do not seek him, the Lord,' &c.?--ED. __________________________________________________________________ SERMON IV. They also do no iniquity: they walk in his ways.--Ver. 3. STILL the Psalmist continues the description of a blessed man. In the two first verses, holiness (which is the way to and evidence of blessedness) is considered with respect to the subject and the object of it, the life and the heart of man. The life of man, Blessed are the undefiled in the way.' The heart of man, they seek him with the whole heart.' Now, holiness is considered, in the parts of it, negatively and positively. The two parts of holiness are an eschewing of sin and studying to please God. You have both in this verse, They also do no iniquity: they walk in His ways.' First, You have the blessed man described negatively, they do no iniquity. Upon hearing the words, presently there occurs a doubt, how then can any man be blessed? for there is not a man that liveth and sinneth not,' Eccles. vii. 20; and James iii. 2, In many things we offend all.' To deny it, is a flat lie against the truth, and against our own. experience. If we say we have no sin, we deceive ourselves, and the truth is not in us,' 1 John i. 8. The expression may be abused on the one side, to establish the impeccability and perfection of the saints. On the other side, it may be abused by persons of a weak and tender conscience, to the hindrance of their comfort and rejoicing in God. When they shall hear this is the character of a blessed man, they do no iniquity,' they are very apt to conclude against their own regeneration, because of their daily failings. To avoid these difficulties, I shall inquire-- 1. What it is to do iniquity. 2. Who are the persons among the sons of men that may be said to do no iniquity. First What it is to do iniquity? If we make it our trade and practice' to continue in wilful disobedience. To sin is one thing, but to make sin our work is another: 1 John iii. 9, He that is born of God doth not commit sin;' he doth not work sin; and Mat. vii. 23, Depart from me, ye that work iniquity.' That is the character of the reprobate workers of iniquity. So John viii. 34, Whosoever committeth sin is the servant of sin.' Sin is their constant trade: Ps. cxxxix. 24, See if there be any wicked way in me.' None are absolutely freed from sin, but it is not their trade, their way, their work. When a man makes it his study and business to carry on a course of sin, then he is said to do iniquity. Secondly, Who are those that are said to do no iniquity in God's account, though they fail often through weakness of the flesh and violence of temptation? Answer-- 1. All such as are renewed by grace, and reconciled to God by Christ Jesus; to these God imputeth no sin to condemnation, and in his account they do no iniquity. Notable is that, 1 Kings xiv. 8. It is said of David, He kept my commandments, and followed me with all his heart, and did that only which was right in mine eyes.' How can that be? We may trace David by his failings; they are upon record everywhere in the word; yet here a veil is drawn upon them; God laid them not to his charge. There is a double reason why their failings are not laid to their charge. Partly, because of their general state; they are in Christ, taken into favour through him; and there is no condemnation to them that are in Christ.' Rom. viii. 1; therefore particular errors and escapes do not alter their condition. Which is not to be understood as if a man should not be humbled, and ask God's pardon for his infirmities; no, for then they prove iniquities, they will lie upon record against us. It was a gross fancy of the Valentinians, that held they were not defiled with sin what soever they committed; though base and obscene persons, yet still they were as gold in the dirt. No, no; we' are to recover ourselves by repentance, to sue out the favour of God. When David humbled himself, and had repented, then saith Nathan, 2 Sam. xii. 13, The Lord hath put away thy sin.' Partly, too, because their bent and habitual inclination is to do otherwise. They set themselves to comply with God's will, to seek and serve the Lord, though they are clogged with many infirmities. A wicked man sinneth with deliberation and delight; his bent is to do evil; he makes provision for lusts.' Rom. xiii. 12, and serves them by a voluntary subjection, Titus iii. 3. But those that are renewed by grace are not debtors to the flesh; they have taken another debt and obligation upon them, which is to serve the Lord, Rom. viii. 12. Partly, too, because their general course and way is to do otherwise. Unumquodque operatur secundum suam formam--everything works according to its form; the constant action a of nature are according to the kind. So the new creature, his constant operations are according to grace. A man is known by his custom, and the course of his endeavours, what is his business. If a man be constantly, easily, frequently carried away to sin, it discovers a habit of soul, and the temper of his heart. Meadows may be overflown, but marsh ground is drowned with the return of every tide. A child of God may be carried away, and act contrary to the bent and inclination of the new nature; but when men are drowned and overcome with the return of every temptation, and carried away, it argues a habit of sin. And partly, because sin never carries it away clearly, but with some dislikes and resistances of the new nature. The children of God make it their business to avoid all sin, by watching, praying, mortifying: Ps. xxxix. 1, I said, I will take heed to my ways, that I sin not with my tongue.' And then there is a resistance of the sin. God hath planted graces in their hearts; the fear of his majesty, that works a resistance; and therefore there is not a full allowance of what they do. This resistance sometimes is more strong; then the temptation is overcome: How can I do this wickedness, and sin against God?' Gen. xxxix. 9. Sometimes it is more weak, and then sin carries it, though against the will of a holy man: Rom. vii. 15, 18, The evil which I hate, that do I.' It is the evil which they hate; they protest against it; they are like men which are oppressed by the power of the enemy. And then there is a remorse after the sin: David's heart smote him.' It grieves and shames them that they do evil. There is tenderness goes with the new nature; Peter sinned foully, but he went out and wept bitterly. Well, then, the point is this:-- Doct. 1. They that are and shall be blessed are such as make it their business to avoid all sin. I may illustrate it by these reasons:-- 1. Surely they shall be blessed, for they take care to remove the makebate, the wall of partition between God and them. It is sin which separates: Isa. lix. 2, But your iniquities have separated between you and your God.' This was that which cast angels out of heaven; when they had sinned, God could endure their company no longer. This cast Adam out of paradise. This is that which hinders men from communion with God. 2. These are men fitting and preparing themselves for the enjoyment of their great hopes: Col. i. 12, Who hath made us meet to be partakers of the inheritance of the saints in light;' 1 John iii. 3, He that hath this hope purifieth himself, even as he is pure.' Esther, when she was chosen to be bride and spouse to that great king, had her months of purification. The time we spend in the world are the months of our purification; it is a sign they mind their business, they are fitting for eternal happiness. They remember they are shortly to appear before the great God, therefore they would not be uncomely. Joseph washed his garments when he was to go before Pharaoh. They have these hopes that they shall see God as he is, that they shall be like him, and he will appear for their comfort; therefore they are fitting themselves more and more. 3. In them true happiness is begun. There are degrees in blessedness the angels they never sinned; the glorified saints they have sinned, but sin no more; the saints upon earth, in them sin reigns not; therefore here is their happiness begun. As sin is taken away, so our happiness increaseth; first God begins with us in a way of justification, ne damnet; he takes away the damning power that is in sin; and in sanctification the work goes on, ne regnet, that sin may not reign afterward ne sit, that sin may not be; therefore these have begun their happiness, they are hastening towards it apace. Use 1. For trial and examination, whether we may be reckoned among the blessed men, yea or nay. There are some think, because the children of God are liable to so many failings, and there being so many wiles and circuits in the heart of man, that there can be no judgment made upon the case between the sins of the regenerate and unregenerate. But surely there is a difference between the sinning of the one, and the sinning of the other, and such a difference as may be discerned: 1 John iii. 9, Whosoever is born of God doth net commit sin.' Now mark, ver. 10, In this the children of God are manifest, and the children of the devil.' This is that which distinguisheth the children of God from the children of the devil. Well, then, how shall we manage this discovery, that we may be able to judge of our own estates? First, Let us consider how far sin may be in a blessed man, in a child of God. 1. They have a corrupt nature, they have sin in them as well as others; it is their misery to the last: Rom. vii. 24, O wretched man that I am,' saith the holy apostle. Sin, though it be dejectum, cast down in regard of regency, yet it is not ejectum, cast out in regard of inherency; their corrupt nature sticks by them to the last. One compares it to a wild fig-tree, or to ivy in a wall; cut off the body, the boughs, sprigs, branches, yet still there will be something that will be sprouting up again until the wall be digged down. Such an indwelling sin is in us, though we pray, strive, and cut off the excrescences, the buddings out of it here and there, yet till it be plucked asunder by death, it continueth with us. 2. They have their daily failings and infirmities: Eccles. vii. 20, There is not a just man upon earth, that doeth good, and sinneth not.' Those that for their general state are just and righteous men, yet certain sins they cannot get rid of, and are unavoidable; as sins of ignorance, incogitancy, sudden surreption, indeliberate incursions, which we shall never be freed from as long as we are in this imperfect state. So also imperfections of duty, for we cannot serve God with that high degree of reverence, delight, and perfection which he requireth There are unavoidable infirmities which are pardoned of course. 3. They may be guilty of some sins which by watchfulness might be prevented, as vain thoughts, idle, passionate speeches, and many carnal actions. It is possible that these may be prevented by the ordinary assistances of grace, and if we will keep a strict guard over our own hearts. But in this case God's children may be overtaken and overborne; overtaken by the suddenness, or overborne by the violence of temptation: overtaken, Gal. vi. 1, If a man be overtaken in a fault, restore such an one,' &c.; and overborne, James i. 14, Every man is tempted when he is drawn away of his own lust, and enticed.' 4. They may now and then fall foully; as Noah by excess of drink, Lot's incest, David's adultery, Peter's denial. Failings and infirmities they are not determined either by the smallness or by the greatness of the act, but by other concomitant circumstances. Not by the smallness of the act. There is as much treason in coining pence as shillings and pounds. Allowed affection to small sins is deadly and damnable: he that is unfaithful in little will be unfaithful in much. Christians, where temptations are weak and impotent, and of slight concernment and importance, they may be sooner confuted, and obedience is the more easy; so that our rebellion to God by small sins may be greater. A man may have great affections to small sins; so it may prove an iniquity, a damnable sin. On the other side, great sins may be infirmities; as Lot's incest, David's adultery, when they are not done with full consent of soul, when their hearts are not wholly carried away with them. Iniquities are determined by their manner: Jude 15, Their ungodly deeds which they have ungodly committed:' when with full consent of will, and it is their course that argues an habitual hatred and contempt of God. 5. A child of God may have some particular evils, which may be called predominant sins (not with respect to grace, that is impossible, that a man should be renewed and have such sins that sin should carry the mastery over grace); but they may be said to have a predominancy in comparison of other sins; he may have some particular inclination to some evil above others. David had his iniquity, Ps. xviii. 23. Look, as the saints have particular graces; Abraham was eminent for faith, Timothy for sobriety, Moses for meekness, &c.; so they have their particular corruptions which are more suitable to their temper and course of life. Peter seems to be inclined to tergiversation, and to shrinking in a time of trouble. We find him often tripping in that kind; in the denial of his master; again, Gal. ii. 12, it is said he dissembled and complied with the Jews, therefore Paul withstood him to his face, for he was to be blamed.' It is evident by experience there are particular corruptions to which the children of God are more inclinable: this appears by the great power and sway they bear in commanding other evils to be committed, by their falling into them out of inward propensity when outward temptations are few or weak, or none at all; and when resistance is made, yet they are more pestered and haunted with them than with other temptations, which is a constant matter of exercise and humiliation to them. Secondly, Wherein doth grace now discover itself, where is the difference? 1. In that they cannot fall into those iniquities wherein there is an absolute contrariety to grace, as hatred of God, total apostasy, so they cannot sin the sin unto death, 1 John v. 16. 2. In that they do not sin with the whole heart: Ps. cxix. 176, I have gone astray like a lost sheep; seek thy servant, for I do not forget thy commandments.' There was somewhat of God in the heart, when he was conscious to himself of strayings and wanderings; and David saith elsewhere, I have not departed wickedly from thy precepts.' When they sin, it is with the dislike and reluctancy of the new nature; it is rather a rape than a consent. Bernard saith, A child of God suffers sin rather than acts it, and his heart's protest is against it 3. It is not their course; not constant, easy, and frequent. Relapses into gross sins, they argue an habitual aversion from God, for a habit is determined by the constancy and uniformity of acts; therefore it is but now and then under some great temptation. There is sin, and there is a way of sin: Ps. cxxxix. 24, Search me and see if there be any way of wickedness in me,' as Chrysostom glosseth. 4. When they fall they do not rest in sin: Shall they fall, and shall they not arise?' Jer. viii. 4. They may fall into the dirt, but they do not lie and wallow there like swine in the mire. A fountain may be mudded, but it works itself clean again. The needle that hath been touched with the loadstone may be jogged and discomposed, but it never leaves till it turns towards the pole again. God's children have their failings, but they sue out their pardon, run to their advocate, 1 John ii. 1, humble themselves before God. 5. Their falls are sanctified. When they have smarted under sin, they grow more watchful and more circumspect. A child of God may have the worse in proelio, in the battle, but not in bello, in the war. Some times the carnal part may get the victory, and they may fall foul, but see the issue: Ps. li. 6, In the hidden part thou shalt make me to know wisdom.' David had sinned against the Lord, but I have learned wisdom, never to trust a naughty heart more, but to look to myself better. 6. Grace discovers itself by the constant endeavours which they make against sin. What is the constant course a Christian takes? They groan under the relics of sin; it is their burden that they have such an evil nature, Rom. vii. 24. They fly to God's grace in Christ for daily pardon, 1 John i. 9. They are ever washing their garments in the Lamb's blood, Rev. vii., and every day are cleansing themselves from the filthiness and defilement they contract by sin: John xiii. 10, He that is washed, needeth not save to wash his feet.' An allusion to a man that hath been a journey, in those countries where they went barefoot, when he came home he must wash his feet. So a man that is reconciled to God, though he hath been in the bath, in the fountain which God hath opened for uncleanness, yet every day he must be washing his feet, cleansing himself by the blood of Christ more and more, because he contracts new defilement. Then by using all endeavours against it, Col. iii. 5; as prayer, striving, watching, cutting off the provisions of the flesh, improving the death of Christ. They do not voluntarily and without opposition live under sin, and the slavish tyranny of it. Their bent and habitual inclination is to do otherwise; therefore they are said to do no iniquity: whereas those that are reckless and careless of their souls, sin, and never lay it to heart; they are the workers of iniquity. Use 2. If this be the character of a blessed man, to make it our business to avoid sin, then here is caution to God's people: 1. To beware of all sin. 2. To be very cautious against gross sins, committed against the light of conscience. 3. To beware of continuance in sin. First, To beware of all sin. The more you have the mark of a blessed man: 1 John ii. 1, These things I write unto you, that you sin not.' Though you have a pardon and cleansing by the blood of Christ, though you have an advocate, yet sin not. Now the motives to set on this caution are taken from God, from ourselves, from the nature of sin. 1. From God. Sin not. Why? Because it is an offence to God. Consider how contrary sin is to all the persons in the Trinity. To God the Father as a lawgiver, being a contempt of his authority, 1 John iii. 4. Sin is anomian, a transgression of the law,' that is, an act of disloyalty and rebellion against the crown of heaven. Open sin doth as it were proclaim rebellion and war against God; and privy sin is conspiracy against him. All creatures have a law: Ps. cxlviii. 6, Thou hast set to them a decree, beyond which they cannot pass.' And they are less exorbitant in their motions than we are. It is a greater violation to the law of nature for man to sin, than for the sea to break its bounds. The creatures have not sense and reason, yet they do not pass beyond the law which God hath set them. This should prevail with the new creature especially, whose hearts God hath suited to the law, so that they offer a violence to their own conscience. Take heed of entering into the lists with God, of despising his authority. Every sin that is committed slights the law which forbids it: 2 Sam. xii. 9, Wherefore despisest thou his commandments?' God stands much upon his law,--one tittle shall not pass away,--and you despise it, go about to make it void, when you give way to sin. Nay, it is an abuse of his love: 1 John iii. 1, Behold what manner of love the Father hath showed us;' you are children and sons of God, and will you slight his love? Your sins are like Absalom's treason against his father. The Rechabites are commended for keeping their father's command, Jer. xxxv. Set pots before them, &c.--No, our father hath forbidden us to drink wine. Their father was dead, but ours is living; will you that are sons renounce God, and side with the devil's party, and commit sin,--you to whom the Father hath showed such love that you should be called his children? Then it is a wrong to Jesus Christ--to his merit, to his example. To his merit. Christ came to take away sin, and will you bind those cords the faster which Christ came to loosen? Then you go about to defeat the purpose of his death, and put your Redeemer to shame. You seek to make void the great end for which Christ came, which was to dissolve sin. And, besides, you disparage the worth of the price he paid down; you make the blood of Christ a cheap thing, when you despise grace and holiness; you make nothing of that which cost him so dear--you lessen the greatness of his sufferings. And it is a wrong to his pattern. You should be pure as Christ is pure,' 1 John iii. 3; and ver. 7, be righteous as he is righteous.' You should discover what a holy person Christ was, by a conformity to him in your conversation. Now, will you dishonour him? What a strange Christ will you hold forth to the world, when his name is upon you--will you give way to sin and folly? And it is a wrong to God the Spirit, a grief to him. His great and first work was to wash us from sin, Titus iii. 5. You forget that such a work was past upon your hearts, and that you have been purged from your old sins,' when you return to them again, 2 Peter i. 9; and his constant residence in the heart is to check the lusts of the flesh, to prevent the actings of sin. If ye through the Spirit mortify the deeds of the body, ye shall live.' Rom. viii. 13; therefore you go about to make void his personal operation. Thus it is a wrong to God. 2. By an argument drawn from ourselves; it is very unsuitable to you. We profess ourselves to be regenerate' and born of God: 1 John iii. 9, He that is born of God cannot sin.' It is not only contrary to thy duty, but to thy nature, as thou art a new creature. It were monstrous for the egg of one creature to bring forth a brood of another kind, for a crow or a kite to come from the egg of a hen. It is as unnatural a production for a new creature to sin; therefore you that are born of God, it is very uncomely and unsuitable. Do not dishonour your high birth. 3. Consider the nature of sin; if you give way to it, it will encroach further. Sins steal into the throne insensibly; and being habituated in us by long custom, we cannot easily shake off the yoke or redeem ourselves from their tyranny. They go on from little to little, and get strength by multiplied acts. Therefore we should be very careful to avoid all sin. The second part of the caution is, beware of gross sins, committed against light and conscience. When we are tempted to sin, say with Joseph: Gen. xxxix. 9, How can I do this wickedness, and sin against God?' The more of deliberation and will there is in any action, the sin is the fouler. Consider, foul sins are a blot that will stick long by us. See 1 Kings xv. 5; it is said, David walked in all the ways of the Lord, and turned not aside from anything that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.' Why, there were many other things wherein David failed; you read of his diffidence and distrust in God: I shall one day perish by the hand of Saul.' We read of his dissimulation, and feigning himself mad in the company of the Philistines. We read of his injustice to Mephibosheth, his fond affection to Absalom, his indulgence to Amnon. We read of his numbering the people, which cost the lives of thousands all on a sudden: all these are great failings, but these are not taken notice of; but the matter of Uriah left a scar and blot that was not easily washed off. Thirdly, Beware of continuance in sin. How may we continue in sin? In what sense? Three things I shall take notice of in sin--culpa, reatus, macula; there is the fault, the guilt, the blot; and then we continue in sin, when the fault, the guilt, or blot is continued upon us. 1. The fault is continued when the acts of it are repeated, when we fall into the same sin again and again. Relapses are very dangerous, as a bone often broken in the same place; you are in danger of this, before the breach be well made up between God and you; as Lot doubling his incest: to venture once and again is very dangerous. 2. The guilt doth continue upon a man till serious and solemn repentance, till he sue out pardon in the name of Christ. Though a man should forbear the act, never commit it more; yet unless he retracts it by a serious remorse, and humbleth himself before God, and sueth out his pardon in a repenting way, the guilt continues. If we confess'--he speaks to believers--then sin is forgiven, not otherwise. 3. There is the macula, the blot, by which the schoolmen understand an inclination to sin again; the evil influence of the sin continueth until we use serious endeavours to mortify the root of it. When we have been foiled by any lust, that lust must be more mortified. For instance, Jonah, he repented for forsaking his call, when he was cast into the whale's belly; but the sin broke out again, because he did not mortify the root; what was that?--his pride. So that it is not enough to bewail the sin, but we must lance the sore, and discover the root and core of it before all will be well. A man may repent of the eruption of sin, the former act, but the inclination to sin again is not taken off. Judges xvi. 2. Sampson loves a woman of Gaza, and she had betrayed him; but by carrying away the gates of the city he saves his life: possibly upon that experience he might repent of his folly and inordinate love to that woman. Ay! but the root remains: therefore he falls in love with another woman, with Delilah. Therefore if you would do what is your duty, you must look to the fault, that that be not renewed; the guilt, that that be not continued by omission of repentance; and that the blot also do not remain upon you, by not searching to the root of the distemper, the cause of that sin by which we have been foiled. So much for the first part of the text, They do no iniquity. The second note is, they walk in his ways. This is the positive part; not only avoiding of sin, but practice of holiness, is implied. Observe-- Doct. 2. It is not enough only to avoid evil, but we must do good. They do no iniquity;' then they walk in his ways.' Why? 1. The law of God is positive as well as negative. In every command there are precepts and prohibitions, that we might own God, as well as renounce the devil; and maintain communion with him, as well as avoid our own misery: Amos v. 15, Hate the evil, and love the good;' Rom. xii. 9, Abhor that which is evil, cleave to that which is good.' 2. The mercies of God they are positive as well as privative. Our obedience should correspond with God's mercies. Now, God doth not only deliver us from hell, but he hath called us to glory. John iii. 16, The end of Christ's coming is, that we should not perish' (there is the privative part), but come to everlasting life' (there is the positive). In the covenant God hath undertaken to be a sun and a shield,' Ps. lxxxiv. 11; not only a sun, which is the fountain of life and vegetation and blessing, but a shield to defend us from danger in the world; therefore our obedience should be positive as well as privative. Use. It reproves those that rest in negatives. As it was said of the emperor, he was rather not vicious than virtuous. Many men, all their religion runs upon nots: Luke xviii. 11, I am not as this publican.' That ground is naught, though it brings not forth briars and thorns, if it yields not good increase. Not only the unruly servant is cast into hell, that beat his fellow-servant, that ate and drank with the drunken, but the idle servant, that wrapped up his talent in a napkin. Meroz is cursed, not for opposing and fighting, but for not helping, Judges v. 23. Dives did not take away food from Lazarus, but he did not give him of his crumbs. Many will say, I set up no other gods; ay! but dost thou love, reverence, and obey the true God? In the second commandment, I abhor idols; but dost thou delight in ordinances? I do not swear and rend the name of God by cursed oaths; ay! but dost thou glorify God and honour him? I do not profane the Sabbath; but dost thou sanctify it? Thou dost not plough and dance; but thou art idle, toyest away the Sabbath. Thou dost not wrong thy parents; but dost thou reverence them? Thou dost not murder; but dost thou do good to thy neighbour? Thou art no adulterer; but dost thou study temperance and a holy sobriety in all things? Thou art no slanderer; but art thou tender of thy neighbour's honour and credit as of thy own? Usually men cut off half their bill, as the unjust steward, when he owed a hundred, bade him set down fifty. We do not think of sins of omission. If we are not drunkards, adulterers, and profane persons, we do not think what it is to omit respects to God, and want of reverence to his holy majesty; to delight in him and his ways. In the next place, take notice of the notion, by which the precepts of God are expressed; here they are called ways, that walk in his ways;' how is that?--not as he hath given us an example, to be holy as he is holy, just as he is just; but his ways are his precepts. Why are they his ways? Because they are appointed by God, and prescribed by him. Which shows the evil of defection and going astray from him. It is a despising God's wisdom and authority. The great and wise God hath found out a way for the creature to walk in, that he may attain true happiness; and we must still be running out into bypaths; yea, it is a despising of his goodness: He hath showed thee, O man, what is good;' how to walk step by step. Then they are God's ways, as they lead to the enjoyment of him. From thence we may learn that many that wish to be where he is, shall never come there, because they do not walk in the way that leads to him. A man can never come to a place, that will not go in the way that will bring him thither: so they will never come to the enjoyment of God in a blessed estate, that will not take the Lord's way to blessedness, that follow not the course God hath prescribed to them in his word. __________________________________________________________________ SERMON V. Thou hast commanded us to keep thy precepts diligently.--Ver. 4. THE Psalmist having laid down the description of the blessed man by the frame of his heart, and the course of his life, and the integrity of his obedience, he comes now to another argument whereby to enforce the entire observation of God's law. The argument in the text is taken from God's authority enjoining this course, and he propounds it by way of address and appeal to God for the greater emphasis and force, Thou hast commanded us to keep thy precepts diligently.' In the words take notice of two things-- 1. The fundamental ground and reason of our obedience, which is God's command or will declared in his word. 2. The manner of this obedience. God will not be put off with any thing, but served with the greatest diligence and exactness, to keep thy precepts diligently.' The Septuagint renders it, That thy commands should be kept exceeding much.' In the first part take notice-- 1. Of the lawgiver, thou. 2. His authority interposed, or positive injunction, hast commanded us. It is not left to our arbitrament whether we will take up the course which leads to true happiness, yea or nay. 3. The thing commanded, to keep thy precepts. Doct. To gain the heart to a full obedience, it is good to consider the authority of God in his word. There are many courses we must use to draw the heart to an obedience of God. We may urge-- 1. The reasonableness of obedience; so that if we are left at our liberty, we should take up the ways of God rather than any other: Rom. vii. 12, The commandment is holy, just, and good.' All that God hath required, it carrieth a great suitableness to the reasonable nature, so that if a man were well in his wits, and were to choose a law, he would of his own accord prefer the laws of God before liberty and any other service. Certainly there is an excellency in them which is in part discerned by carnal men; they admire those that practise the duties which God hath required, though they are loth to submit to them themselves. It is no heavy burden to live chastely, humbly, soberly, and to maintain a communion and correspondence with God; and whosoever doth so hath much the sweeter life of him that liveth sinfully. We may urge-- 2. The profitableness of obedience, and how much it conduceth to our good: Deut. x. 13, The statutes which I command thee for thy good.' Our labour in the work of obedience is not lost or misspent. A godly course is refreshed with many sweet experiences for the present, and will bring in a full reward for the future. 3. The next motive is that of the text, to urge the command of God. It is a course enjoined and imposed upon us by our sovereign law giver. It is not in our choice, as if it were an indifferent thing whether we will walk in the laws of God or not, but of absolute necessity, unless we renounce the authority of God. This is the argument in the text, therefore let us see how it is laid down here. [1.] Take notice of the lawgiver, thou. It is not our equal, or one that will be baffled, but the great God, upon whom thou dependest every moment. Men are easily carried away to please those that have power over them, even sometimes to the wrong of God and conscience: Hosea v. 11, Ephraim walked willingly after the commandment;' meaning Jeroboam's law for the worshipping the calves in Dan and Bethel. When we depend upon men we consent to their commands, and study a compliance, though contrary to our own inclinations. And is not God's authority to be regarded? Surely he hath the greatest right to command us, for he made us--there is none hath such dominion and lordship over us as God hath; and our dependence upon him is more than can be upon any created being, for in him we live, and move, and have our being;' and therefore, thou hast commanded, this should be a powerful argument. And mark, none can enforce his command with such threatenings and rewards as he can. Not with such threats: Mat. x. 28, Fear not him that can kill the body, and after that hath no more,' &c. Men can threaten us with strapados, dungeons, halters, and other instruments of persecution; but God, with a pit without a bottom, with a worm that never dies, with a fire that shall never be quenched, with torments without end, and without ease. Then for rewards. As Saul said, Can the son of Jesse give you vineyards, and make you captains of fifties, of hundreds, and of thousands?' The world takes him to have most right to command that can bid most for our obedience. Who can promise more than God, who is a plentiful rewarder of them that diligently seek him'? Heb. xi. 6. Who hath told us of a kingdom prepared for us; of a body glorious like unto Christ's body; of a soul enlarged to the greatest capacities of a creature; and yet filled up with God, and satisfied with the fruition of himself. This is the person spoken of in the text, to whom the Psalmist saith, Thou hast commanded us.' And surely if we would willingly walk after any commandment, we should after the commandment of the great God. [2.] The second circumstance is, hast commanded; he hath interposed his authority. Besides the particular precept and rule of duty, there are general commands or significations of God's authority to bind all the rest, Thou hast commanded us to keep thy precepts.' If the word of God, or rule of obedience, were. only given us as a direction, we should regard it as coming from the wisdom of God. But now it is an injunction as coming from the authority of God; therefore in his name we may charge you, as you will answer it another day, that these precepts be dear and precious to you. Unless you mean to renounce the sovereign majesty of God, and put him besides the throne, and break out into open rebellion against him, you must do what he hath commanded: 1 Tim. i. 9, Charge them that be rich in the world,' &c., not only advise but charge them. And Titus ii. 15, These things exhort, and rebuke with all authority.' God will have the creatures know that he expects this duty and homage from them. [3.] Here is the nature of this obedience, or the thing commanded, to keep thy precepts. What is that?--to observe the whole rule of faith and manners. Believing in Christ, that falls under a command: 1 John iii. 23, This is his command, that we should believe in him whom he hath sent.' Repentance is under a command: Acts xvii. 30, He hath commanded all men everywhere to repent.' Upon your peril be it, if you refuse his grace. So gospel obedience falls under a command, the great God hath charged us to keep all his precepts; to make conscience of all duties that we owe to God and man, Acts xxiv. 6; the smaller as well as the greater, Mat. v. 19. God counts his authority to be despised and laid aside, and the command and obligatory power of his law to be made void, if a man shall either in doctrine or practice count any transgression of his laws so light and venial as not to be stood upon, as if it were but a trifle. Christians, if we had the awe of God's authority upon our hearts, what kind of persons would we be at all times, in all places, and in all company? what a check would this be to a proud thought, a light word, or a passionate speech?--what exactness would we study in our conversations, had we but serious thoughts of the sovereign majesty of God, and of his authority forbidding these things in the word! To offer some reasons of the point, why it is of so much profit to consider the authority of God in the command. 1. Because then the heart would not be so loose, off and on in point of duty; when a thing is counted arbitrary (as generally we count so of strictness), the heart hangs off more from God. When we press men to pray in secret, to be full of good works, to meditate of God, to examine conscience, to redeem time, to be watchful, they think these be counsels of perfection, not rules of duty, enforced by the positive command of God; therefore are men so slight and careless in them. But now, when a man hath learned to urge a naughty heart with the authority of God, and charge them in the name of God, he lies more under the awe of duty. Hath God said I must search and try my ways, and shall I live in a constant neglect of it? Hath God bidden me to redeem my time, and shall I make no conscience how I waste away my precious hours? Hath God bidden me keep my heart with all keepings, and shall I let it run at large without any restraint and regard? It is my debt, and I must pay it, or I shall answer it at my peril in the great day of accounts; it is not only commended but commanded: 2 Kings v. 13, If the prophet had bidden thee do some great thing, wouldst thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?' 2. We cannot be so bold and venturous in sinning, when we remember how the authority of God stands in the way: Prov. xiii. 13, He that fears the commandment, he shall be blessed;' not only the penalty, but the command. The heart is never right until we be brought to fear a commandment more than any inconveniencies whatsoever. To a wicked man there seems to be nothing so light as a command, and therefore he breaks through against checks of conscience. But a man that hath the awe of God upon him, when mindful of God's authority, he fears a command. Jude 9, it is said of Michael the archangel, He durst not bring a railing accusation.' He had not the boldness, when the commandment of God was in his way. 3. Many times we are doubtful of success, and so our hands are weakened thereby. We forbear duty, because we do not know what will come of it. Now, a sense of God's authority and command doth fortify the heart against these discouragements: Luke v. 5, Master, we have toiled all the night, howbeit at thy command we will cast down the net.' A poor soul that hath long lain at the pool, that hath been labouring, following God from one duty to another, and nothing comes sensibly of it, yet at thy command,' &c., he will keep up his endeavours still. This is the very case in the text, Blessed is the man that keeps thy precepts, and that seeks him with the whole heart.' Then, presently, Thou hast commanded;' that is, though our obedience had no promise of reward, and our felicity were not proposed as the fruit of it, yet the command itself, and the authority of God, is a reason sufficient. 4. In some duties that are not evident by natural light, as believing and owning of Christ, the heart is more bound to them by the sense of a command, than by any other encouragement. It is God's pleasure it should be so: John vi. 29, This is the work of God, that ye believe on him whom he hath sent;' 1 John iii. 23, This is his commandment, that we should believe on the name of his Son Jesus Christ.' It is enough to set a servant about his work, that it is his master's pleasure. Thou dost not stand disputing whether thou shouldst repent or not, obey or not, abstain from fleshly idols, yea or nay, or from fornication. And why should you stand aloof from the work of faith, and doubt whether you should believe or not? We have many natural prejudices, but this, his command, is a mighty relief to the soul. It is his command we should believe in his Son. It is not only a matter of comfort and privilege, but also a matter of duty and obedience; and therefore, though we have discouragements upon us--I am unworthy to be received to mercy--yet this will bend the heart to the work. God is worthy to be obeyed; it is his commandment. Thou dost not question whether thou shouldst grieve for thy sins--why should you question whether you should believe in Christ? If God had only given us leave to believe, we could not have had such an advantage, as now he hath interposed his authority, and commanded us to believe: Rejoice in the Lord; and again I say, Rejoice,' Phil. iv. If God had only given us leave to refresh ourselves in a sense of his love, it were an invaluable mercy; but we have not only leave to rejoice, but a charge. It is our duty to work up our heart to a comfortable sense of the love of God, and a fruition of his favour. 5. Obedience is never right but when it is done out of a conscience of God's authority, intuitu voluntatis. The bare sight of God's will should be reason enough to a gracious heart. It is the will of God; it is his command, So it is often urged: 1 Thes. iv. 3, the apostle bids them follow holiness, for this is the will of God, your sanctification.' And servants should be faithful in their burdensome and hard labours: 1 Peter ii. 15, For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men.' And 1 Thes. v. 18, In everything give thanks; for this is the will of God in Christ^ Jesus concerning you.' That is argument enough to a godly Christian, that God hath signified his will and good pleasure, though the duty were never so cross to his own desires and interests. They obey simply for the commandment sake, without any other reason and inducement. There is indeed ratio formalis, and ratio motiva. There are encouragements to God's service, but the formal reason of obedience is God's will. And this is pure obedience, to do what he wills, because he wills it. The uses are:--1. To exhort thee to take this course with thy naughty heart. When it hangs back from any duty, or from any course of strictness, urge it with the authority of God. These precepts are not the advices and counsels of men who wish well to us, and who would advise us to the best, but they are the commands of God, who must and will be obeyed. Or, when thou art carried out to any sin, it is forbidden fruit; there is a commandment in the way, and that is as terrible to a gracious heart as an angel with a flaming sword. To back these thoughts, let me propound a few considerations. Consider-- 1. God can command what he will. He is absolute. His will is the supreme reason of all things. It is notable that God backs his laws with the consideration of his sovereignty. You shall do thus and thus. Why? I am the Lord.' That is all his reason, Lev. xviii. 4, 5. It is repeated in that and many places in the next chapter. The Papists speak much of blind obedience, obeying their superiors without inquiring into the reason of it. Surely we owe God blind obedience, as Abraham obeyed God, not knowing whither he went,' Heb. xi. 8. John Cassian makes mention of one who willingly fetched water near two miles every day, for a whole year together, to pour it upon a dead dry stick, at the command of his superior, when no reason else could be given for it. And I have read of another who professed that, if he were enjoined by his superior to put forth to sea in a ship that had neither mast, tackling, nor any other furniture, he would do it; and when he was asked how he could do this without hazard of his discretion, he answered, The wisdom must be in him that hath power to command, not in him that hath power to obey. Thus do they place merit in this blind obedience, in giving up their wills absolutely to the power of their superior. Certainly, in God's commands, his sovereignty is enough; the uttermost latitude of this blind obedience is due to him. If he hath said it is his will, how contrary soever it be to our reason, lusts, interests, it must be done. It is enough for us to know that we are commanded. To command is God's part, and to obey that is ours, whatever shall be declared to be his will and pleasure. 2. God can most severely punish our disobedience, and therefore his commands should have a power upon us: James iv. 12, There is one lawgiver, who is able to save and to destroy;' with a destruction indeed, and salvation indeed. So there is but one lawgiver in this sense. He truly hath potestatem vitae et necis. God hath the power of life and death. Why? Because he can punish with eternal death, and bestow eternal life. 3. He is neither ignorant nor forgetful of our prevarications and disobedience. The Rechabites were tender of the commandment of their dead father, Jer. xxxv., who could not take cognisance of their actions: Our father commanded us.' Certainly we should be tender of the commands of the great God: Prov. xv. 3, The eyes of the Lord are in every place, beholding the evil and the good.' He is not so shut up within the curtain of the heavens but that he takes notice how his laws are kept and observed. Saith the prophet to Gehazi, Went not my spirit with thee?' meaning his prophetical spirit. So doth God, as it were, appeal to the conscience of a sinner. Doth not my spirit go along with thee? Is not he conscious to our works, and observes all we do? 4. God stands much upon the authority of his law: Hosea viii. 12, I have written to them the great things of my law,' &c. Mark, he calls them the great things of his law;' they are not things to be slighted and contemned. They are not directions of little moment; there is no small hazard in contemning them, or not walking according to them. Indeed, we think it a small matter to stand upon every circumstance; but God doth not think so. Uzzah was struck dead in the place for failing in a circumstance--he would stay the ark, which shook. The Bethshemites, sinning in a circumstance, it cost them the lives of many thousands. Lot's wife, for looking back, was turned into a pillar of salt. Let these things beget an awe upon our hearts of the great God, and of what he hath enjoined us. Use 2. It informs us of the heinous nature of sin. Of sin in general, it is anomia , a transgression of the law,' 1 John iii. 4; that is, a contempt of God's authority. It is an unlording of him and putting him out of the throne. Every sin is an affront to God's authority; it is a despising of the command, 2 Sam. xii. 9; you rise up in defiance to God, and cast off his sovereignty in despising his command; more particularly, sins against knowledge, or against conscience. You may see the heinousness of these sins by this--all sins, they proceed either from ignorance, or from oblivion, or from rebellion. Sins of ignorance, they are not so heinous, though they are sins. A man is bound to know the will of his creator; but then ignorance of it is not so heinous. To strike a friend in the dark is not so ill taken as in the open light. So there are sins of oblivion, which is an ignorance for the time, for a man hath not such explicit thoughts as to revive his knowledge upon himself. He is overtaken, Gal. vi. 1. This a great sin too. Why? For the awe of God should ever be fresh and great upon the heart, and we are to remember his statutes to do them.' But now, there are sins of rebellion, that are committed against light and conscience, whether they be of omission or commission. We are troubled for sins of commission against light; we should be as much for sins of omission, for they are rebellions against God, when we omit a duty of which we are convinced: James iv. 17, To him that knoweth to do good, and doth it not, to him it is sin.' Secondly, Come we to the manner of this obedience, Thou hast commanded us to keep thy precepts diligently. From thence note-- Doct. That we should not only do what God hath required, but we should do it diligently. 1. Because the matter of keeping God's precepts doth not only fall under his authority, but the manner also. God hath not only required service, but service with all its circumstances: 1 Cor. ix. 24, I so run that I may obtain.' It is our duty, not only to run, but so run, not as in jest, but as in good earnest: Rom. xii. 11, Fervent in spirit, serving the Lord.' Not only serving the Lord, but seething hot in spirit, when our affections are so strong that they boil over in our lives. And James v. 16, The fervent effectual prayer;' that prayer which hath a spirit and a life in it. Not only prayer is required, but fervency, not dead and drowsy devotion. So Luke vii. 18, not only it is required that we hear, but to take heed how we hear,' with what reverence and seriousness. And Acts xxvi. 7, The twelve tribes served God instantly, day and night,' with the uttermost extension of their strength, so the word signifies. And for charity, it is not enough to give, but with readiness and freeness. Be ready to communicate;' like life-honey it must drop of its own accord. 2. The manner is the great thing which God requires; it is very valuable upon several grounds: Prov. xvi. 2, The ways of man are clean in his own eyes; but the Lord weigheth the spirits.' What doth God put into the balance of the sanctuary when he comes to make a judgment? When he would weigh an action he weighs the spirits. He considers not only the bulk, the matter of the action, but the spirit, with what heart it was done. A man may sin in doing good, but he cannot sin in doing well; therefore the manner should be looked to as well as the matter. 3. It is a good help against slightness. We are apt to put off God with anything, and therefore we had need to rouse up ourselves to serve him with diligence: Josh. xxiv. 19, You cannot serve the Lord, for he is a jealous God,' &c. It is another matter to serve the Lord than the world thinks of. Why? For he is holy and jealous; he is holy, and so hates the least failing; and very jealous, sin awakens the displeasure of his jealousy--he will punish for very little failings. Ananias and Sapphira struck dead in the place for one lie; Zacharias struck dumb for an act of unbelief; Moses, for a few rash words, never entered into the land of Canaan; David, for a proud conceit in numbering the people, lost seventy thousand men with the pestilence; the Corinthians, many of them died for unworthy receiving. God is the same God still: he hates sin as much as ever; therefore we should not be slight. 4. It is a dishonour to God to do his work negligently: Mal. i. 14, Cursed be the deceiver, which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing, for I am a great king, saith the Lord;' implying that it is a lessening of his majesty. It is a sign we have cheap thoughts of God, when we are slight in his service. Christians, we owe our best to God, and are to serve him with all our might: Deut. vi. 5, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might.' It is a lessening of his excellency in our thoughts when everything serves the turn. 5. Keeping the commandment, it is a great trust. God hath left this trust with us that we should keep his precepts, therefore it is to be discharged seriously. A man is very careful that hath taken a trust upon him to preserve it. No men that have given up their names to Christ, but they have taken up this trust upon them to keep his precepts; therefore we should do it with all diligence and needfulness of soul. 6. We have no other plea to evidence our sincerity; we are guilty of many defects, and cannot do as we would,--where lies our evidence then? When we set ourselves to obey, and aim at the highest exactness to serve him with our best affections and strength. A child of God, he doth not do all that God hath required, but he doth his best, and then that is a sign the heart is upright. For what is this diligence, but our utmost study and endeavour after perfection, to avoid all known evils, and to practise all known duties, and that with as much care as we can? Now, this is an argument of our sincerity, and then our slips are but failings which God will spare, pity, pardon: Mal. iii. 17, I will spare them as a man spareth his own son that serveth him,' &c. Where a man is careless, and failings are allowed, then they are iniquities. A father, out of indulgence, may pass by a failing when his son waits upon him, suppose when he spills the wine and breaks the glass; but surely will not allow him to throw it down carelessly or wilfully. We have no other plea to evidence our sincerity but this. Use. It presseth us, whatever we do for the great God, to do it with all our might, Eccles. ix. 10. There is no weighty thing can be done without diligence; much more the keeping the commandment. Satan is diligent in tempting, and we ourselves are weak and infirm; we can not do the least thing as we should. And the danger of miscarrying is so great, that surely it will require all our care. Wherein should we show this diligence and exactness? When we keep all the parts of the law, and that at all times and places, and that with the whole man. 1. When we strive to keep the law in all the points of it. This was Paul's exercise: Acts xxiv. 16, To keep a good conscience void of offence both towards God and man.' Mark, here was his great business; this is to be diligent, when a man labours to keep a good conscience always. And saith he, Herein, or upon this do I exercise myself; that is, upon this encouragement, upon hope of a blessed resurrection, for that is spoken of there. There are wages and recompenses enough in heaven, therefore we should not grudge at a little work, that we may not be drawn willingly from the least part of our duty. 2. When we do it at all times and places, and in all company, then it is a sign we mind the work, then are we diligent: Ps. cvi. 3, Blessed is he that doth righteousness at all times.' Not only now and then, but it is his constant course. We do not judge men's complexions by the colour they have when they sit before the fire. We cannot judge of men by a fit and pang when they are under the awe of an ordinance, or in good company; but when at all times he labours to keep up a warmth of heart towards God. 3. When he labours to do this with his whole man, not only in pretence, and with his body, or outward man, but with inward affections: Rom. i. 9, My God, whom I serve in the spirit.' And the true people of God are described: Phil iii. 3, To worship God in the spirit.' When they labour to bring their hearts under the power of God's precepts, and do not only mind conformity of the outward man, this is to keep the precepts of God diligently. All this is to be under stood, not in exact perfection; but it is to be understood of our striving, labouring, watching; of our praying, and of our exercising ourselves hereunto, that we may with our whole man come under the full obedience of the law of God, and may manifest it upon all occasions, at all times, in all companies and places; and this is an evidence of our sincerity. __________________________________________________________________ SERMON VI. Oh that my ways were directed to keep thy statutes!--Ver. 5. IN the former verse he had spoken of God's authority; now he beggeth grace to obey: Thou hast commanded;' and Oh that my ways were directed to keep thy statutes!' 1. Note, that it is the use and duty of the people of God to turn precepts into prayers. That this is the practice of God's children appeareth: Jer. xxxi. 18, Turn thou me, and I shall be turned; for thou art the Lord my God.' God had said, Turn you, and you shall live;' and they ask it of God, Turn us,' as he required it of them. It was Austin's prayer, Da quod jubes, et jube quod vis, Give what thou requirest, and require what thou wilt. It is the duty of the saints; for--1. It suiteth with the gospel-covenant, where precepts and promises go hand in hand, where God giveth what he commandeth, and worketh all our works in us,' and for us. They are not conditions of the covenant only, but a part of it. What God hath required at our hands, that we may desire at his hands. God is no Pharaoh, to require brick where he giveth no straw. Lex jubet, gratia juvat. The articles of the new covenant are not only put into the form of precepts, but promises. The law giveth no strength to perform anything, but the gospel offereth grace. 2. Because by this means the ends of God are fulfilled. Why doth God require what we cannot perform by our own strength? He doth it--(1.) To keep up his right; (2.) To convince us of our impotency, and that upon a trial; without his grace we cannot do his work; (3.) That the creature may express his readiness to obey; (4.) To bring us to lie at his feet for grace. Now, when we turn precepts into prayers, all these ends are accomplished. [1.] To keep up his right. If we have lost our power, there is no reason God should lose his right. A drunken servant is under the obligation and duty of a servant still; he is unable to do his master's work, bat he is bound to it. It is unreasonable that another should surfer through my default. Well, then, God may well command the fallen creature to keep his precepts diligently. Now, when we deal earnestly with God about it, it argueth a sense of his authority upon our hearts. If we were not held under the awe of the commandment, why should we be so earnest about it? If men were more sensible of their obligations, we should have more prayers in this kind. This is the will of God, and how shall I do to observe it? [2.] To convince us of our impotency, and that upon a trial. Practical conviction is best. We may discourse of the weakness and in sufficiency of the creature, but we are not affected with it till we try. A diseased man as long as he sits still feels not the lameness of his joints, but upon exercise it is sensible. Now, these prayers are a profession of weakness upon a trial: Rom. vii. 18, For to will is present with me; but how to perform that which is good, I find not.' That presupposeth a search, not I cannot, but I find not, and then we run to prayer. Every prayer is an acknowledgment of our weakness and dependence. Who would ask that of another which he thinketh to be in his own power? [3.] That the creature may express his readiness. God will have us will, though we cannot do. It is true he giveth both: Phil. ii. 13, For it is God which worketh in you both to will and to do of his good pleasure.' But the one by preventing, the other by assisting grace, Rom. vii. 18. Though we are unable to do what we should, yet it is the desire of our hearts. Prayer is the expression of our desire. When we heartily beg grace, it is a sign the commandment is not grievous, but our lusts. It much discovereth a man's heart, what he counteth to be his bondage and the yoke: 1 John v. 3, For this is the love of God, that we keep his commandments; and his commandments are not grievous.' Which do we groan under? the burden of the law, or the body of death? That is best seen by our heartiness in prayer. [4.] To bring us to lie at his feet. God will be owned not only as a lawgiver, but as a fountain of grace. The precept cometh from God to drive us to God; his sovereignty maketh way for his grace. He calleth upon us for obedience, that we may call upon him for help. First, he giveth us a law, that he may afterwards give us a heart. God's end is to bring us upon our knees. As hard providences conduce to bring God and us together, so do hard commandments. Till we be reduced to a distress, we never think seriously of dealing with God. Use. It teacheth us what to do when we meet with anything that is difficult and impossible to us; as to repent, believe, to renounce a bewitching lust, or perform a spiritual duty. Two ways we are apt to miscarry in such a case; either by murmuring against God, as if he were harsh and austere, and had reaped where he hath not sown, and gathered where he hath not strewed;' or by casting off all out of a foolish despondency: cut at heart, or else wax faint. These are the two evils. I shall never get rid of this naughty heart. Or else we fret against God: Prov. xix. 3, The foolishness of man perverteth his way; and his heart fretteth against the Lord.' Now to prevent these evils, spread the case before the Lord in this manner-- (1.) Acknowledge the debt. God will keep up the sense of his authority; his command must be the reason of our care, as well as his promise the ground of our hope. (2.) Confess your impotency: 2 Cor. iii. 5, Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God.' This is to empty the bucket before we go to the fountain. When we are full of self, there is no room for grace. (3.) Own God's power: Mat. xix. 26, But Jesus beheld them, and saith unto them, With men this is impossible; but with God all things are possible.' The difficulties that we meet with in the way to heaven should serve only to make us despair of our own strength and abilities, not of God's, with whom nothing is impossible. It is a relief to consider of the divine power, from whence we fetch all our supplies necessary to life and godliness. (4.) Deal with God earnestly about help. The command showeth how pleasing such requests are to God, and you own God not only as a lawgiver, but author of grace. Do not come in a lukewarm, careless fashion, but Oh that my heart were directed!' Sluggish wishes will do no good; you bespeak your own denial when you ask grace as a thing of course: Jer. xxxi. 18, I have surely heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord my God.' 2. The next thing that we may note, is the serious desire that is in God's people after holiness. Mark, it is not a velleity, but a volition, Oh that, noteth the vehemency and heartiness. It is his first desire. David had hitherto spoken assertively; when he cometh to speak supplications, his first and chief request to God is, Oh that my ways were directed!' &c. Mark again, it is not a desire of happiness, but holiness; not Oh that I were blessed!' but Oh that my ways were directed!' A mind to know, a will to obey, and a memory to keep in mind God's precepts. It is practical holiness: Oh that my ways!' God hath his ways: They walk in his ways,' ver. 3. And we have our ways: Oh that my ways were directed!' that is, all my thoughts, counsels, inclinations, speeches, actions, were directed by thy statutes. Every commandment is a royal edict, a statute which God hath made for the governing of the world. Now the saints have this desire of holiness-- [1.] From the new nature that is in them. The appetite followeth the nature: Gal. v. 17, The flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other; go that ye cannot do the things that ye would.' Desires being the vigorous bent of the soul, discover the temper of it. The carnal nature puts forth itself in lustings, so doth the new nature. The main thing we have by grace is a new heart, that is, new loves, new desires, and new delights: Rom. viii. 5, For they that are after the flesh do mind the things of the flesh, but they that are after the spirit the things of the spirit.' [2.] Out of love to God, which implieth subjection and conformity to him. Love to God is testified by a desire of subjection; for his love is a love of bounty, ours a love of duty: 1 John v. 3, For this is the love of God, that we keep his commandments; and his commandments are not grievous.' It is the great desire of their souls that they may be subject to God. As he that loveth would not offend the party loved, so it is their desire to please God in all things; and as holiness implieth a conformity to God, they study to be like him. It is their hope, their desire, their care. Their hope: 1 John iii. 2, But we know that when he shall appear, we shall be like him; for we shall see him as he is.' It is their desire and care in every ordinance: 2 Cor. iii. 18, 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.' And it is their constant endeavour: 1 Peter i. 15, But as he which hath called you is holy, so be ye holy in all manner of conversation.' [3.] Out of experience of the ways of God, of that goodness and enlargement of heart that is to be found in them. They have tasted and seen how good his laws are. They can answer God's appeal, Do not my words do good to him that walketh uprightly?' Yea, doubt less, it is good: Ps. xix. 10, 11, The judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb. Moreover, by them is thy servant warned, and in keeping of them there is great reward.' The spiritual life is interlined and refreshed with many sweet experiences. The use here is, first, a note of discovery; for men are judged by their desires, rather than their practices, as being freest from constraint; and this is humbly represented by the children of God, to incline his favour and compassion to them: Neh. i. 11, Let thine ear be attentive to the prayer of thy servants, who desire to fear thy name.' They come short in many things, but they desire to fear God: Isa. xxvi 8 The desires of our soul are to thy name, and to the remembrance of thee.' They could speak little of what they had done for God Paul was better at willing than performing, till freed from this body of death:' Rom. vii. 18, For I know that in me, that is, in my flesh, dwelleth no good thing; for to will is present with me, but how to perform that which is good I find not.' This will be our best evidence to the last, Oh that my ways were directed to keep thy statutes!' But may not wicked men have good desires? Ans. They may have a loose inclination to good things, but not a full resolution for God. Wicked men have an enlightened conscience, but no renewed wills. This enlightened conscience may carry them so far, as to some general approbation of the things of God, which may produce a wish that they were so and so; but this doth no good to the heart. Sparks do not kindle the fire, but coals: a spark is enough to set us on fire in carnal matters, but not in spiritual. More distinctly-- [1.] Wicked men may desire their own happiness, though not upon God's terms: Num. xxiii. 10, Oh that I might die the death of the righteous, and let my last end be like his!' At oportuit sic vixisse. John vi. 34, Evermore give us of this bread' of life. Everyman would be blessed, and go to heaven, if it were left to his option and choice; they like the end, but not the means. There was not a murmuring Israelite but would count Canaan a good land; but the giants and sons of Anak were there. [2.] They may have some languid and vanishing motions towards the means as well as the end, being convinced of the necessity of holiness; yea, they may draw out their wishes into a cold prayer that God would make them better; as lazy persons sometimes express their desires, Would I were at such a place, and never travel! Would I had written such a task, and never put pen to paper!--Vellent sed nolunt. When it cometh to trial, they do not set themselves in good earnest to get that grace they wish for. What is the difference between a volition and a velleity? (1.) Such desires as are not waving, but resolute and fixed. Aquinas saith, Velleitas est voluntas incompleta, a half will. They have a month's mind to that which is good, but not a thorough resolution; as Agrippa, almost persuaded, but not altogether; such a desire as will bear up against a strong tide of opposition. It is called the setting of the heart:' 1 Chron. xxii. 19, Now set your heart and your soul to seek the Lord your God.' Whatever cometh of it, they must and will have grace: Ps. xxvii. 4, One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple.' (2.) Such desires as are absolute, and do not stand upon terms. There is an hypothetical and conditional will. We would, but with such conditions. I would have Christ, if it did not cost me so dear--to deny lusts, interests, friends, relations, much waiting, praying, watching, striving. So Mat. xxii. 5, they would come to the supper; but house, oxen, farm, merchandise--there was something in the way that hindered them: there was no full and perfect will. A chapman no doubt would have the wares he liketh, but will not come to the price. I will have heaven, whatever it cost me, is the voice of a desiring saint. (3.) Such desires as are active and industrious; not a remiss will: Prov. xiii. 4, The soul of the sluggard, desireth, and hath nothing; but the soul of the diligent shall be made fat.' Cold, raw wishes are unuseful and fruitless; we must work as well as wish. Poor, languid, inactive desires come to nothing, when men do not put forth their endeavours, and apply themselves to the prosecution of what is desired. Faint and sluggish velleities do hurt: Prov. xxi. 25, The desire of the slothful killeth him; for his hands refuseth labour.' Whatever a man doth seriously desire to have, he will use proper means to procure it. Wishes are but the fruits of a speculative fancy, rather than an industrious affection. (4.) Such desires as are constant, and not easily controlled by other desires. Idle, lazy wishes, ineffectual glances, sudden motions, while their hearts are detained in the speculation of holiness, are like children's desires, soon put out of the humour. There may be vehement and sudden lustings in an unregenerated person; free-will hath its pangs of devotion. But the apostle declares: Rom. vii. 18, To will is present with me; but how to perform that which is good I find not.' It is a constant habitual will, not a volatile devotion, that cometh upon us now and then; but such a will as is present, as sin is present. He had said before, When I would do good, evil is present with me.' Whithersoever you go, you carry a sinning nature about with you. It is present, urging the heart to vanity, folly, lust; so should this will be present with you, urging the heart to good. (5.) Such desires are joined with serious groans and sorrow for our defects. He cannot be so good as he would, but desireth and complaineth; therefore God accepteth of the will for the deed: Rom. vii. 24, O wretched man that I am, who shall deliver me from the body of this death?' Though an unrenewed man seem to desire grace, yet he feeleth no grief in the want of grace, it never troubleth him; his desires do not break out into groans and bitter complaints, because of indwelling corruption. Now, by these things may you try your hearts. 3. The third thing observable from hence, is the necessity of directing grace, Oh that my ways were directed!' I shall first premise some distinctions-- [1.] There is a general direction, and a particular direction. (1.) The general direction is in the word; there God hath declared his mind in his statutes: He hath showed thee, O man, what is good,' Micah vi. 8. (2.) A particular direction by his Spirit, who doth order and direct us how to apply the rule to all our ways: Isa. lviii. 11, The Lord shall guide thee continually.' Now, this particular direction is either to our general choice: Ps. xvi. 7, I will bless the Lord, who hath given me counsel.' It is the work of God only to teach us how to apply the rule so as to choose him for our portion. Or secondly, as to acts and orderly exercise of any particular grace; so 2 Thes. iii. 5, The Lord direct your hearts into the love of God, and into the patient waiting for Christ.' Or thirdly, as to the management of our civil actions; as the pillar of the cloud went before the Israelites in their journeys, so doth God still guide his people in all their affairs, both as to duty and success. As to duty: Prov. iii. 6, In all thy ways acknowledge him, and he shall direct thy paths.' Ask his counsel, leave, and blessing: in doubtful things ask his counsel; in clear cases ask his leave, Shall I go up or not?' and then ask his blessing. As to success: Prov. xvi. 9, A man's heart deviseth his way; but the Lord directeth his steps.' Events cross expectation; we cannot foresee the event of things in the course of a man's life, what is expedient, and what not: Prov. xx. 24, Man's goings are of the Lord; how can a man, then understand his own way?' We purpose and determine many things rightly, and according to rule, but God disposeth of all events: Rom. i. 10, Making request, if by any means now at length I might have a prosperous journey by the will of God, to come unto you.' God brought Paul to Rome by a way he little thought of. Therefore we need to call God to counsel, and to inquire of the oracle in all matters that concern family, commonwealth, or church. We need a guide: Jer. x. 23, O Lord, I know that the way of man is not in himself; neither is it in man that walketh to direct his steps.' Affairs do not depend on our policy or integrity, but on the divine providence, who ordereth every step, to give such success as he pleaseth. [2.] Distinction. There is a literal direction, and an effectual direction. (1.) The literal direction is by that speculative knowledge that we get by the word: Ps. cxix. 105, Thy word is a lamp unto my feet, and a light unto my path,' sufficient not only for general courses, but particular actions. (2.) The effectual direction is by the Holy Ghost applying the word, and bending the heart to the obedience of it: Isa. lxi. 8, I will direct their work in truth, and I will make an everlasting covenant with them,'--that is, I will so show them their way, as to work their hearts to the sincere obedience of it. Now, to give you the reasons for the necessity of this direction, three things prove it-- (1.) The blindness of our minds. We are wise in generals, but know not how to apply the rule to particular cases. The heathens were vain en tois dialogismois, in their imaginations.' Rom. i. 21. And the same is true of us Christians: though we have a clearer knowledge of God, and the way how he will be served and glorified; yet to suit it to particular cases, how dark are we! A dial may be well set, yet, if the sun shine not upon it, we cannot tell the time of the day. The scriptures are sufficient to make us wise; but without the light of the Spirit, how do we grope at noonday! (2.) The forgetfulness of our memories. We need a monitor to stir up in us diligence, watchfulness, and earnest endeavours: Isa. xxx. 21, And thine ears shall hear a word behind thee saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.' The cares and businesses of the world do often drive the sense of our duty out of our minds. One great end of God's Spirit is to put us in remembrance, to revive truths upon us in their season. A ship, though never so well rigged, needs a pilot; we need a good guide to put us in mind of our duty. (3.) The obstinacy of our heart. So that we need every moment to enforce the authority of God upon us; and to persuade us to what is right and good. The Spirit's light is so directive, that it is also persuasive; there needs not only counsel, but efficacy and power. We have boisterous lusts, and wandering hearts; we need not only to be conducted, but governed. We have hearts that love to wander,' Jer. xiv. 10; we are sheep that need a shepherd, for no creature is more apt to stray: Ps. xcv. 10, It is a people that do err in their hearts:' not only ignorant, but perverse; not in mind only apt to err, but love to err. Thus you see the necessity of this direction, Oh that my ways were directed to keep thy statutes!' The uses. Well, then, give the Lord this honour, of being your continual guide: Ps. xlviii. 14, For this God is our God for ever and ever; he will be our guide even unto death.' You do not own him as a God, unless you make him your guide: Ps. lxxiii. 24, Thou shalt guide me with thy counsel, and afterwards receive me to glory.' In vain do you hope for eternal life else. Therefore-- 1. Commit yourselves to the tuition of his grace. A man is to choose God for a guide, as well as to take him for a lord; to ask his counsel as well as submit to his commandments: Jer. iii. 4, Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth?' 2. Depend upon him in every action. The steps of a good man are ordered by the Lord;' all his particular actions: Rom. viii. 26, For we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered.' 3. Seek his counsel out of a desire to follow it: John vii. 17, If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.' Still walk according to light received, and it will increase upon you. Such as make conscience of known truth shall know more. He that cometh with a subjected mind, and fixed resolution to receive and obey, shall have a discerning spirit. God answereth men according to the fidelity of their own hearts. __________________________________________________________________ SERMON VII. Then shall I not be ashamed, when I have respect unto all thy commandments.--Ver. 6. THE Psalmist had prayed for direction to keep God's commandments: here he showeth the fruit and benefit of that direction. In the words two things are observable-- 1. The description of sincere obedience: respect to all the commandments. 2. The fruit of it: then shall I not be ashamed. First, Observe; a sincere heart aimeth at universal obedience to God's law. Here are to be illustrated-- 1. All thy commandments.' 2. Having respect' to them. The object; and the act of the soul. [1.] All the commandments must be taken notice of, small and great. (1.) Small, we cannot dispense with ourselves in the least: Mat. v. 19, Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven.' We are apt to say, It is but a little one, and my soul shall live.' No sin can be little that is committed against the great God. It argueth the more wickedness and corruption to break with God upon every trifling occasion. A little force will make a heavy body move downward. (2.) As small, so great. The ceremonialist is apt to stand much upon lesser things: John xviii. 28, the Jews would not enter into the judgment-hall, lest they should be defiled, yet they sought the life of the Lord of glory. Hypocrites make a great business about small matters, and in the meantime reject weighty duties, ta barutera tou nomou: Mat. xxiii. 23, Ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith; these ought ye to have done, and riot to leave the other undone;' like one that cometh into a shop to buy a pennyworth and steals a pound's worth, or is punctual in paying a small debt that he may get deeper into our books, and cheat us of a greater sum, comply in circumstances and terms, which yet have their place, but make no conscience of greater. [2.] Commandments that require public, and commandments that require private duties: 2 Cor. vii. 1, Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.' In times of trouble men content themselves that their hearts are right, as the libertines in Corinth, and think it is no matter whether they own God publicly, yea or nay. Then for private duties, some make a fair show to the world, but in their family converse are loose and careless: David saith, Ps. ci. 2, I will walk within my house with a perfect heart.' If a man be truly holy he will show it at home as well as abroad; in his family, where his constant converse is, yea, in his closet and secret retirements. A Christian is alike everywhere, because God is alike everywhere. We strain ourselves to put forth our gifts in public; God will be served with our uttermost in secret also. [3.] There are commandments that concern the inward as well as the outward man; we must make conscience of both: Isa. lv. 7, Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy,' &c. We must not only make conscience of our way, or outward actions, but also of our thoughts; as we must not do evil before man, so not think evil before God. Thoughts fall under a law as well as our actions: James iv. 8, Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double-minded.' [4.] There are commands that concern God, and commands that concern man. There is a first table and a second; some are very punctual in dealing with men, but neglectful of God: Rom. i. 18, The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.' Both the tables are owned from heaven. Some there are that will not wrong their neighbour of a farthing, yet stick not to rob God of that fear, faith, and love that is due to him. Many will not defile their bodies with promiscuous copulation, but are adulterers and adulteresses, James iv. 4, running a-whoring from their spiritual husband, and doting on the creature. Many there are who condemned the rebellion of Absalom, but rise up against their heavenly Father; are not murderers, but strike at the being of God. Some there are who are very tender of wronging the reputation of men, yet dishonour God, and are never troubled for it. Others there are who are much in worship, but in their dealings with men are very unconscionable: they will not swear an oath, yet are very uncharitable, censuring their brethren without any pity or remorse. This is the fashion of the world, to be in with one duty, and out with another. The commandments are ushered in with this preface, God spake all these words;' he that hath enjoined one hath enjoined another. But now, as the echo rendereth but part of the speech, so do we in our return of obedience. God spake all, and we return but part. 2. Having respect unto the commandments; that needeth illustration also. Though we cannot keep all, or any one of them as we should, yet we must have regard to all, and that equally without any distinction. When have we an equal respect to all? I answer, Three ways--(1.) Proposito; (2.) Affectu; (3.) Conatu. [1.] Proposito, in vow and purpose. We must approve of all, and choose all for our rule, without reservation and indulgence. Some commands are more contrary than others to our lusts and interests, and are less in our power to perform. Now, a sanctified judgment must approve all, and a sanctified will accept and choose all as equally good, necessary, and profitable for us: Rom. vii. 12, The law is holy, and the commandment holy, just, and good'--the law in general, nay, that commandment which had wrought such tragical effects in his heart. It is holy, as being the copy of God's purity; just, as doing us no wrong, being no infringement of our just freedom; good, as being very profitable to direct and perfect our operations, and to make us happy here and hereafter. But this approbation is not enough, there must be consent: ver. 16, I consent to the law that it is good,' though it is contrary to my natural inclinations. It is a good law, the heart must be engaged, I will write my laws upon their hearts, and put them into their minds.' God doth not only give us a knowledge, or a single approbation of his will, but a will to choose it as our rule to live by. The heart is suited and inclined to it, and a man giveth up himself faithfully and entirely to serve God according to the direction of his word. [2.] Affectu. There must be a sincere affection to all, or a care to keep them. We must not entertain affection to any known sin: Ps. lxvi. 18, If I regard iniquity in my heart, God will not hear me.' A man may have a great deal of sin in his heart, but if he cherish and dandle it, and have a regard to it, he is one whom God will not accept His desire is not to offend God, and it is his trouble when corruption gets the start of grace. If a king warneth a city of traitors, and calleth upon them to search them out, and send them away, and they never regard the message, but willingly give them harbour and entertainment, then it is a sign they are disaffected to him: to cherish a sin after warning is an open rebellion against God. [3.] Conatu, in endeavour. We must keep all, conatu, licet non eventu; it is our labour, though not our success. Those that dispense with any commandment voluntarily and willingly, have never yet learned the way of true obedience to God: 2 Kings v. 18, In this thing the Lord pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow myself in the house of Rimmon, the Lord pardon thy servant in this thing.' This is to set up a toleration in our hearts, and to make Satan some allowance, to part stakes between God and the devil. There is something wherein we would be excused, and expect favour in fashions, customs, ways of profit and advantage. The endeavour must be to keep all, though the success be not answerable. A mariner that is beaten back by the winds, yet proveth [4] to hold on his course to make his port. A man that would sit warm shutteth the door and windows, yet the wind will creep in, though he doth not leave any open passage for it. Now, the reasons why we are to have respect to all the commandments are these following:-- 1. Because they are all ratified by the same authority. There is a connection between them, as there is between links in a chain; take away one, and all falleth to pieces: James ii. 10, For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.' The authority of the law is lost if men may pick and choose as they please. He that said, Thou shalt do no murder,' hath also said, Thou shalt keep my Sabbaths.' A quatenus ad omne, the argument holds. Do one thing as a duty, and that will enforce the practice of all duties that we are convinced of: Col. i. 10, Walk worthy of God in all well-pleasing.' He that seeketh not to please God in all things, seeketh not to please God in anything. 2. Because in conversion grace is given to observe all. There is a universal principle to incline the heart impartially to all. God infuseth all grace together; not one particular only in the hearts of his children, but the whole law. There is a form of grace introduced into the soul that suits with every point of the law. The heart is framed to resist every sin, to observe all that God hath commanded. A new-born infant hath all the parts of a man, though not the strength and bulk; so every Christian in regeneration. Men may be born without hands or feet, but the new creature never cometh out maimed and imperfect. It is small and weak at first, but it groweth and gathereth strength. There is no commandment to which it is not suited. Well, then, not to have respect to all were to hide our talent in a napkin, and to receive one of God's best gifts in vain. The apostle inferreth it out of their calling: 1 Peter i. 15, But as he which hath called you is holy, so be ye holy, en pase anastrophe, in all manner of conversation,' at home and abroad, among infidels and with their fellow Christians, in prosperity and in adversity, walk worthy of your calling. As the sun is placed in heaven, and spreadeth his beams everywhere, nothing is hidden from his light; or as the lines run from the centre to every part of the circumference, so doth grace distil itself in a uniform obedience. 3. A Christian can never be perfect in degrees if he be not perfect in parts. What is defective in the parts cannot be made up by any growth. If a man should be born without an arm or a leg, this cannot be supplied by future growth, he is a maimed man still; so if a man be not perfect in parts, hath not respect to all the commandments, he can never be perfect in heaven. You cannot be presented as perfect in Christ Jesus,' Col. i. 28. 4. They that do not obey all, will not long obey any; but where profit or lust requireth it, they will break all, as Mark vi. 20, Herod feared John, knowing that he was a just man, and an holy, and observed him; and when he heared him, he did many things, and heard him gladly.' But one command stuck with him; being pleased with Herodias and the dancing damsel, that bringeth him to murder, &c. Keep but your passion a-foot, or your lust a-foot, or your worldliness a-foot, and it will carry you farther. One sin keepeth possession for Satan; allow but one lust and corruption in the heart, and that will under mine all, and become thine eternal ruin; as one leak may sink a ship. A bird tied by the leg, may make some show of escape. You never totally renounced Satan's government, and wholly gave up yourselves to God. By keeping a part, the whole falleth to his share. Use 1. It reproveth those that make one duty excuse another. Two sorts there are,--some that go from sins to duties, and others from duties to sins, that antedate or postdate indulgences. (1.) Those that antedate, that hope to make amends for their evil course by their duties, as when men allow themselves in a present carnal practice^ upon the purpose of an after-repentance. It is as if men should distemper the body by excess, and then hope to amend all by giving themselves a vomit; or contract a sickness voluntarily, because they will take physic. Certainly men would not sin so freely, if they were not borne up by promises of future reformation. (2.) That post date. They go from duties to sins: Ezek. xxxiii. 13, When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed, he shall die for it.' If he shall commit a sin upon that confidence of his own righteousness. Josiah's breach with God, was after the preparing of the temple, 2 Chron. xxxv. 20; even God's children take the more carnal liberty because of their duties. Use 2. Is trial. Have we this sincere respect to all the commandments? This may be known-- 1. By a constant desire, resolution, and endeavour to be informed of God's will: Rom. xii. 2, And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable and perfect will of God.' And Eph. v. 17, Wherefore be ye not unwise, but understanding what the will of the Lord is.' A man that desireth to follow God fully, would fain know the whole latitude and breadth of his duty. A child of God is inquisitive. He that desireth to keep all, doth also desire to know all. It is his business to study the mind of God in all things; gross negligence showeth we are afraid of understanding our duty. 2. By often searching and trying his own heart, that he may find where the matter sticketh: Lam. iii. 40, Let us search and try our ways, that we may turn unto the Lord.' Complete reformation is grounded on a serious search. A chief cause of our going wrong is because we do not bring our hearts and ways together. 3. Desire God to show it if there be anything in the heart allowed contrary to the word: Job xxxiv. 32, That which I see not, teach thou me; if I have done iniquity, I will do no more.' And Ps. cxxxix. 23, 24, Search me, God, and know my heart; try me, and know my thoughts; and see if there be any wicked thing in me; and lead me in the way everlasting.' He would not hold on in any evil course. There is no sin so dear and near to him which he is not willing to see and judge in himself. 4. When they fail through human infirmity or imprudence, they seek to renew their peace with God: 1 John ii. 1, My little children, these things write I unto you that ye sin not; and if any man sin, we have an advocate with the Father, Jesus Christ the righteous.' They sue out their discharge in Christ's name. If a man were unclean under the law, he was to wash his clothes, and bathe himself in water before evening, and not rest in his uncleanness. Now if we still abide in our filthiness, and do not fly to our advocate, and sue out our pardon in Christ's name, it argueth that we have not a respect to the commandment. 5. They diligently use all holy means which are appointed by God for growth in faith and obedience: 2 Cor. vii. 1, Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God,' and coming up to a greater conformity. 6. A care of their bosom-sin, to get that weakened: Ps. xviii. 23, I was also upright before him; and I kept myself from mine iniquity.' Such as are most incident to us by temper of nature, course of life, or posture of interests; the right hand must be cut off, the right eye plucked out, Mat. v. 29, 30. If thou seekest to cross that sin that is most pleasing to thine own heart, seekest to dry up that unclean issue that runneth upon thee; by that and the other signs may we determine whether we have a sincere respect to all God's commandments. Secondly, The next circumstance in the text is the fruit and benefit. They that have an entire respect to God's laws shall not be ashamed. There is a twofold shame: the shame of a guilty conscience, and the shame of a tender conscience. The one is the merit and fruit of sin; the other is an act of grace. This here spoken of is to be understood not of a holy self-loathing, but a confounding shame. This shame may be considered either with respect to their own hearts, or the world, or before God at the day of judgment. 1. With respect to their own hearts; and thus the upright and sincere shall not be ashamed. There is a generous confidence bewrayed in duties, in troubles, and in death. (1.) In duties. They can look God in the face; uprightness giveth boldness; and the more respect we have unto the commandments, the greater liberty have we in prayer: 1 John iii. 21, If our hearts condemn us not, then have we confidence towards God.' But when men walk crookedly and loosely, they sin away the liberty of their hearts, and cannot come to God with such a free spirit. A man that hath wronged another, and knoweth not how to pay, cannot endure to see him; so doth sin work a shyness of God. (2.) In troubles and afflictions. Nothing sooner abashed than a corrupt conscience; they cannot hold up their heads when crossed in the world; a burden sits very uneasy upon a galled back; their crosses revive their guilt, are parts of the curse; therefore they are soon blank. But now a godly man is bold and courageous. Two things make one bold, innocency and independency; and both are found in him that hath a sincere respect to God's commandments. Innocency, when the soul doth not look pale under any secret guilt, and when we can live above the creatures, it puts an heroical spirit or lion-like boldness into the children of God. (3.) In death. To be able to look death in the face, it is a comfort in your greatest distresses. When Hezekiah was arrested with the sentence of death in the mouth of the prophet, here was his comfort and support, O Lord, thou knowest that I have walked before thee with a perfect heart.' And Job xiii. 15, Though he slay me, yet will I trust in him.' 2. Before the world, a man will be able to hold up his head that is sincere. It is true, he may be reproached and scoffed at, and suffer disgrace for his strictness; yet he is not ashamed. Though we displease men, yet if we please God, it is enough, if we have his approbation: 1 Cor. iv. 3, With me it is elachiston, a very small thing, that I should be judged of you, or of man's judgment.' To depend on the words of man is a foolish thing. There is more ground of rejoicing than of shame. You have the approbation of their consciences, when not of their tongues. In the issue God will vindicate the righteousness of his faithful servants: Ps. xxxvii. 6, He shall bring forth thy righteousness as the light, and thy judgment as the noonday.' There will be no cause in the issue for a Christian to repent of his strict observance of God's commands. 3. Before God at the day of judgment: 1 John ii. 28, And now, little children, abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming.' He is the brave man that can hold up his head in that day. Wicked men will then be ashamed--(1.) Because their secret sins are then divulged and made public: 1 Cor. iv. 5, Judge nothing before the time, until the Lord come, will who both bring to light the hidden things of darkness, and will make manifest the counsels of the heart, and then shall every man have praise of God.' (2.) Because of the frustration of their hopes. Disappointment bringeth shame. Some do many things, and make full account of their acceptance with God and reception to glory; but when all is disappointed, how much are they confounded! Rom. v. 5, Hope maketh not ashamed,' because it is not frustrated. (3.) By the contempt and dishonour God puts upon them, banishing them out of his presence. They become the scorn of saints and angels: Dan. xii. 2, And many of them that sleep in the dust shall arise, some to everlasting life, and some to shame and everlasting contempt.' But now the godly are bold and confident: Ps. i. 5, The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous;' but the godly shall lift up their head with joy and rejoicing. Now the reasons of this. Where sin is not allowed, there is a threefold comfort. (1.) Justification: 1 John i. 7, But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.' It is an evidence that giveth us the comfort. He hath failings, but they are blotted out for Christ's sake. (2.) It is an evidence of sanctification, that a work of grace hath passed upon us: 2 Cor. i. 12, 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 have had our conversation in the world, and more abundantly to you-ward;' Heb. xiii. 18, We trust that we have a good conscience, willing in all things to live honestly.' A universal purpose and an unfeigned respect hath the full room of an evidence. (3.) A pledge of glory to ensue: Rom. v. 5, And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. Use. It informeth us, by the rule of contraries, that we deceive ourselves if we look for anything from sin but shame: Rom. vi. 21, For the wages of sin is death.' Sin and shame entered into the world together. How were Adam and Eve confounded after the fall! Sin is odious to God, it grieveth the Spirit; but the person that committeth it shall be filled with shame. In the greatest privacy, sin bringeth shame. Men are not solitary when they are by themselves; there is an eye and ear which seeth and observeth them. There is a law in our hearts which upbraids our sins to us as soon as we have committed them--a secret bosom-witness. 2. It informeth us what hard hearts they have that have respect to no commandments, yet are not ashamed. They have outgrown all feelings of conscience, and so glory in their shame:' Phil. iii. 19, Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.' Erubuit, salva res est. By how much less they are ashamed now, the more they shall be; their shamelessness will increase their shame: Jer. iii. 3, Thou hadst a whore's forehead, thou refusedst to be ashamed.' The conscience of a sinner is like a clock, dull, calm, and at rest, when the weights are down; but wound up, it is full of motion. 3. Here is caution to God's children. The less respect you have to the commandments, the more shame will you have in yourselves. Partiality in obedience breaketh your confidence, and over-clouds your peace. Therefore, that we may not blemish our profession, let us walk more exactly. So shall we not be ashamed when we have respect to all God's commandments.' __________________________________________________________________ [4] Qu. striveth'?--ED. __________________________________________________________________ SERMON VIII I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.--Ver. 7. IN this verse David expresseth his esteem of the word, by telling what he would give for the knowledge and practice of it. As we use to tell a man how thankful we would be if he would do thus and thus for us; so, Lord, if thou wilt give me to learn thy righteous judgments, then I will praise thee, &c. His promise of praise manifesteth his esteem, which should affect our stupid hearts. The canon is now larger, and the mysteries of the word are more clearly unfolded. If the saints of God were so taken with it before, when there were so scanty and dark representations in comparison of what is now, oh, what honour and praise do we now owe to God! In this verse observe-- 1. The title that is given to the word, thy righteous judgments. 2. His act of duty about it, or the benefit which he desireth, sound erudition, when I shall have learned. 3. The fruit of this benefit obtained, then will I praise thee. 4. The manner of performing this duty, with uprightness of heart. First, The title that is given to the word, Thy righteous judgments.' or as it is in the margin, The judgments of thy righteousness.' Hence observe-- Doct. God's precepts are, and are so accounted of by his people as, righteous judgments, or judgments of righteousness. There are two terms to be explained-- 1. What is meant by judgments. 2. By righteousness. For the first. Righteousness is sometimes put alone for the word, and so also judgments (as we shall find in this psalm); but here both are put together to increase the signification. The precepts of the word are called judgments for two reasons-- 1. Because they are the judicial sentence of God concerning our state and actions. 2. Because of the suitable execution that is to follow. 1. They are the judicial sentence of God concerning our state and actions. The judicial sentence; that is, they are the decrees of the almighty lawgiver, given forth with an authority uncontrollable. A man may appeal from the sentence of men, but this is judgment. This is as certain as if he were executed presently. There is injustice and oppression many times in the courts of men, but there is a higher than the highest regards it, and there be higher than they,' Eccles. v. 8. There may be another tribunal to which we may appeal from the unjust sentences of men; but there is no appeal from God, for there is no higher judicature. Paschalis, a minister of the Albigenses, when he was burnt at Rome, cited the Pope and his cardinals before the tribunal of the Lamb. When we are wronged and oppressed here, we may cite them before the tribunal of God and Christ; but who can appeal from the tribunal of Christ himself? And then this sentence is concerning our state and actions. [1.] Our state, whether it be good or evil, The word sentenceth you now; for instance, if a man be in a carnal state: John iii. 18, He that believeth not is condemned.' How condemned? already.' In the sentence of the law, so he is gone and lost. Every unbeliever, such as all are by nature, is condemned already, having only the slender thread of a frail life between him and the execution of it. The sentence of the law standeth in force against him, since he will not come to Christ to get it repealed. This sentence standeth in force against all heathens which never heard of Christ, and are condemned already by the law. But now Christians, or those that take up such a profession, and have heard of the gospel, on them it is confirmed by a new sentence, since they will not fly to another court, to the chancery of the gospel, and take sanctuary at the Lord's grace offered in Jesus Christ: He that believeth, and is baptized, shall be saved; but he that believeth not shall be damned,' Mark xvi. 16. Again, when it is good, the sentence of the word, it is judgment: Rom. viii. 33, It is God that justifieth; who is he that condemneth?' What hath the officer to do, when a man is absolved by the judge in court? Conscience is God's deputy, Satan is God's executioner. The witness is silenced; the executioner hath no more to do when the judge absolveth, as God doth all by the sentence of the gospel that are willing to come under Christ's shadow. [2.] As the word judgeth and passeth sentence upon our states, so also upon our actions, thought, word, or deed; for all these in this regard come under the notion of acts. (1.) Thoughts. They are liable to God's tribunal, which can be arraigned before no other bar, yet the word doth find them out. It doth not only discover the evil of them: Heb. iv. 12, 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 is a discerner of the thoughts and intents of the heart;' but judgeth and sentenceth them: Jer. vi. 19, I will bring evil upon this people, even the fruit of their thoughts.' Men have only a process against others either for words or actions, but God hath a process against them for their thoughts. Though in men's courts thoughts are free, as not liable to their cognisance, yet they are subject to another judicature. (2.) Words. Idle words weigh heavy in God's balance. God, that hath given a law to the heart, hath also given a law to the lips, Mat. xii. 36, Every idle word that men shall speak, they shall give an account thereof in the day of judgment.' Words will come to be judged: either we are to give an account of them here, or hereafter; either to condemn ourselves for them, and seek pardon, or to be condemned hereafter before God. A loose and ungoverned tongue will be one evidence brought against men as a sign of their unrenewed hearts in the day of judgment. (3.) All our actions. They are sentenced in the word. God hath declared his mind concerning them: Eccles. xii. 14, God will bring every work into judgment;' things will not be huddled up in that day. God will not accept of a general bill of account by lump, but every action he will judge it according to the tenor of his word. This is an amplification of the first reason, why the word or precepts of God are called judgments, because they are judicial sentences of God the lawgiver, given forth with an authority uncontrollable concerning our estate and actions. 2. The next reason is, because of the suitable execution that is to follow in this world and in the next. [1.] In this world. It is an easy matter to reconcile the word and providence together, for providence is but a comment upon the word; and you may even transcribe God's dispensations from the threatenings and promises of the law. The story of the people of the Jews might have been transcribed from the threatenings of the law, so that the comminations of the law were but as a calendar and prognostication what kind of weather it would be with that people. So still the apostle makes the observation: Heb. ii. 2, Every transgression and disobedience received a just recompense of reward.' Mark, it is notable to observe how God hath been punctual in executing the sentence of every command; the breach of it hath had a just recompense and reward--as I might instance in all the law of God. Moses and Aaron, if they will not sanctify God according to the first commandment, they shall be shut out of the land of Canaan; and if the people will have their false worship, how will God punctually accomplish it that he will ruin, them and their posterity? So Rom. i. 18, you have this general a little more specified; God hath not only taken notice of the first table, but of the second: The wrath of God is revealed from heaven,' not only against all ungodliness,' but unrighteousness of men,' &c. God from heaven hath owned both tables, and executed the sentence of the law against sinners: Hosea vii. 12, I will chastise them as their congregation hath heard.' If a man would observe providence, he might find not only justice in God's dispensations, but truth. I rather note this, because God's children may smart in this life for breach of the law. Though sentence of absolution takes place as to their persons and state, yet in this life they may smart sorely for the breach of the law. In time of trial God will make the world know he is impartial, that none shall go free, but the sentence of the word shall be executed: Prov. xi. 31, The righteous shall be recompensed in the earth, much more the wicked and the sinner.' Recompensed; that is, with a recompense of punishment: so Peter reads it out of the Septuagint, 1 Peter iv. 18, And if the righteous scarcely be saved,' &c. It is a hard matter to keep a righteous man from falling under the vengeance of God: God stands so much upon the credit of his word, that he deals out smart blows and stripes for their iniquity here in this world. [2.] In the next world, there is no other sentence given but what is according to the word: John xii. 48, The word that I have spoken, the same shall judge you in the last day.' God will pronounce sentence then according to what is said now, either to believers or unbelievers. Well, then, upon these grounds you see the execution is not only judgment, but the very law is judgment. A man that is to be examined and tried for life and death would fain know how it would speed with him, and how matters shall be carried beforehand. God will not deal with you by way of surprise; he hath plainly told you according to what rule he will proceed: saith he, The word which I have spoken, the same shall judge you at the last day.' Use. I would apply this first term, judgments, thus: to press us to regard the sentence of the word more. If you cannot stand before the word of God, how will you stand before Christ's tribunal at the last day? Many times there is a conviction in the ore, though not refined to full conviction, and that discovers itself thus, by a fear to be tried and searched: John iii. 20, They will not come to the light, lest their deeds should be reproved.' They that are loath to know are loath to search: you can have no comfort but what is according to the tenor of the word, and no happiness but what is according to the sentence of the word. What the word doth say to you, as sure as God is true it will be accomplished to a tittle. God stands upon his word more than anything: when heaven and earth shall pass away,' and be burned like a scroll,' not a jot of the word,' either law or gospel, shall pass away.' If we did think of this with seriousness, then one part of the word would drive us to another; we would run from the law to the gospel. Sinners could not lie in a carnal state: this law is not only my rule, but my judgment; and believers could not be so listless, and secure, and negligent as they are in their holy calling. Their doom in the word, this would make them seek more earnestly for pardon and grace, and make them strictly watch over their hearts and ways. Either we do not believe that the word is true, or that God will be so punctual and exact as he hath declared. We dream of strange indulgences for which we have no cause, or else we would be more frequent at the throne of grace, and more exact and watchful in the course of our conversations. Secondly, The next term to be opened is righteousness, another title given to the word in this psalm: it is so called, Heb. v. 13, Unskilful in the word of righteousness;' and 2 Tim. iii. 16, 17, it is profitable for instruction in righteousness.' But why is the word called righteousness? Because it shows how a man shall be justified, and how a justified man should approve himself both to God and man. 1. It showeth how a man shall be justified and accepted as righteous before God; therefore the word is called righteousness. This is a great secret and riddle which was hidden from the wise men of the world; they could never have found it out by all the profound researches and inquiries of nature into natural things; unless the word of God had made it known, it should still have been in the dark. For righteousness to plead for you. and to find acceptance, alas we should be thinking of going up to heaven, and going down into the deep; no, no, the word is nigh thee.' Rom. x. 8. This notion of the righteousness of Christ was the best notion the world was ever acquainted with; that when we all lay guilty, obnoxious to the wrath of God, and to the revenges of his angry justice, that then the Lord should reveal a righteousness, even the righteousness of God, which is by faith of Jesus Christ unto all and upon all that believe;' as the apostle amplifies it, Rom. iii. 22. What a rich and glorious discovery was this of the mind and counsel of God to poor sinners, that he hath revealed such a righteousness! 2. The word is called righteousness, because it shows how a justified man should approve himself both to God and man, by a holy conversation. It is the rule of moral righteousness: 1 John iii. 7, He is righteous that doth righteousness,' in the judgment of the word. There is not only righteousness wrought by Christ for believers, but also righteousness wrought by Christ in believers, when a man doth exercise himself in performing his duties to God and man. Use. Well, then, if we would be skilful in the matters of righteousness-- 1. Consult often with the word, which is the copy of God's most righteous will. A man need go no further either for direction, quickening, or encouragement. The world despiseth the plain directions of the word, and crieth up the notion of things, and looketh for quainter conceits, and things of a more sublime speculation. If we should only bring scripture, and urge men by God's authority, and call upon them in Christ's name, and by Christ's arguments, this would be too low for them. But this is to tax the wisdom of God. He that hath the key of David' knew what kind of wards would fit the lock--what directions, what quickening notions and encouragements were fittest to be used in the case, to gain men to a sense of their duty both to God and man, and bring them into a way of righteousness. 2. Do you manifest the word to be righteousness: Wisdom should be justified of her children,' Mat. xi. 19. You should evidence it to the carnal world by taking off their prejudices, that the word may be justified. The world hath a suspicion; now evidence it to the conscience that it is a holy rule, a perfect direction for righteousness. The world prieth into the conversation of the saints; they live much by sensible things; therefore declare and evidence it to be a righteous thing. So much for the title that is given to the word of God, thy judgments and righteousness. Secondly, We come now to his act of duty about the word, or the benefit which he desired, When I shall have learned.' By learning he means his attaining not only to the knowledge of the word, but the practice of it. It is not a speculative light, or a bare notion of things: John vi. 45, Every man therefore that hath heard and hath learned of the Father cometh unto me.' It is such a learning as the effect will necessarily follow, such a light and illumination as doth convert the soul, and frame our hearts and ways according to the will of God; for otherwise if we get understanding of the word, nay, if we get it imprinted in our memories, it will do us no good without practice. Doct. The best of God's servants are but scholars and students in the knowledge and obedience of his word. For saith David, which had so much acquaintance, When I shall have learned.' The professors of the Christian religion were primitively called disciples or learners: Acts vi. 2, to plethos ton matheton, The multitude of the disciples.' This seems to be the true definition of a church, the genus and difference; the genus is the community or multitude of men united among themselves, as a corporation, city, or household. The difference or form is disciples, those that gave up themselves to Christ to be taught and governed, and to be instructed in this way and doctrine. So Acts xi. 26, it is said there, The disciples were called Christians first at Antioch.' Christians are disciples and to difference them from the disciples of other men, they are the disciples of Christ. (1.) The school, that is, the church, where there are public lectures read to all visible professors; but the elect getting saving knowledge, they are not only taught of men, but taught of God, they have an inward light. (2.) The book, that is, the scripture, which is able to make wise to salvation,' to make the man of God perfect,' 2 Tim. iii. 16, 17. Some run to tradition, others cry up their own reason to the wrong of the scripture; they make Christ to be their disciple rather than they his, when they will not receive things upon his testimony and revelation, as the Socinians. (3.) The teacher is either supreme or subordinate. The supreme teacher is Christ; he is the great prophet of the church: so it is said, John vi. 45, They shall be taught of God.' This is, such a teacher that not only opens the scripture, but opens the understanding,' Luke xxiv. 45. The subordinate teachers are the ministers of the gospel, whom God useth for this work; not out of any indigence, but indulgence; not for any efficacy in the preacher, but out of a suitableness to the hearer, as a means most agreeable to our frail estate, to deal with us by way of counsel. God can teach us without men, by the secret illapses of his Spirit; but he will use those that are of the same nature with ourselves, that have the same temptations, necessities, and affections, which know the heart of a man. He would use them who, if they deceive us, must deceive themselves; he would use men of whose conversation and course we are conscious; we know their walk and way; he would use them as ambassadors' to pray us in Christ's stead to be reconciled to God,' 2 Cor. v. 20. (4.) The lesson which we learn is not only to know, but to obey. Science without conscience will not fit our turn, nor suit with the dignity of our teacher. To be like children that have the rickets, swollen in the head, when the feet are weak; we do not learn truth as it is in Jesus till we be regenerated, for that is a truth for practice and walking, not for talk, Eph. iv. 21. He is most learned that turns God's word into works: 1 John ii. 4, 5, He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected.' In this school there is no man counted a proficient, but he that grows in practice. It is not the curious searcher that is the best scholar, but the humble practitioner; when we are cast into the mould of this doctrine, and have the prints, the stamp and character of it upon our heart; as Rom. vi. 17, Ye have obeyed from the heart that form of doctrine which was delivered you.' In the original it is, Whereto ye were delivered.' When we come to a physician, it is not enough to know his prescriptions, but they must be followed. We do not come to Christ as students of physic, to be trained up in the theory, but as patients; not as one that minds the art, but the cure, to do what is prescribed, that we may know how to get rid of our soul-diseases. Therefore Christ saith, John viii. 31, Then are ye my disciples indeed, if my word abide in you.' There are Christ's disciples in pretence, and Christ's disciples indeed; those that make it their work to get from Christ a power and virtue to carry on a uniform and constant obedience, these are the true learners. Therefore it will not fit our turn unless we labour to come under the power of what we learn, as well as get the knowledge; and it will not suit with the dignity of our teacher, who doth not only enlighten the mind, but change us by his efficacy, and leaves a suitable impression upon the soul. God writeth the lesson upon our hearts; that is, not only gives us the lesson, but a heart to learn it. Man's teaching is a pouring it into the ears. This is God's teaching, to inform our reason, and move our will: Phil. ii. 13, It is God that worketh in you both to will and to do, of his good pleasure.' He teacheth us promises so as to make us believe them; and commandments so as to make us obey them; and the doctrine of the gospel teacheth us so as to stamp the impression of it upon the soul, to change us into his image and likeness, 2 Cor. iii. 18. Use. It presseth us to give up ourselves to this learning. Study the word, but take God for your teacher. Look to him that speaks from heaven if you would learn to purpose, otherwise our natural blindness will never be cured, nor our prejudices removed, nor our wills gained to God; or if they should be gained to a profession of truth, it will never hold long. When men lead us into a truth, we shall easily be led off again by other men; and all a man's teaching will never reform the heart. Man's light is like a March sun, which raiseth vapours, but doth not dispel and scatter them; so it discovers lust, but doth not give us power to suppress it; therefore our main business must be to be taught of God. Further, Observe your proficiency in this knowledge: Heb. v. 14, To have your senses exercised to discern both good and evil.' We should every day grow more skilful in the word of righteousness,' John xiv. 9, Have I been so long time with you, and yet hast thou not known me, Philip?' To be backward in the knowledge of grace after long teaching, and to be still conflicting with fleshly lusts, which is the exercise of beginners--so much means and so small experience, and get no further--this is sad! Thirdly, The fruit of this benefit obtained, Then shall I praise him.' From hence observe-- 1. Upon receipt of every mercy we should praise God. We are forward in supplication, but backward in gratulation. This is a more noble duty, and continueth with us in heaven. It is the work of glorified saints and angels to praise God. All the lepers could beg health, yet but one returned to give God the glory. This is sad when it is so; for this is a more sublime duty, therefore it should have more of our care. This is a profitable duty: Ps. lxvii. 5, 6, Let the people praise thee, O Lord, let all the people praise thee. Then shall the earth yield her increase, and God, even our own God, shall bless us.' The more vapours go up, the more showers come down; and the more praises go up, the more mercies. There is a reciprocal intercourse between us and God, by mercies and praises, as there is between the earth and the lower heavens, by vapours and showers. There are two words by which our thankfulness to God is expressed, praising and blessing: Ps. cxlv. 10, All thy works shall praise thee, O Lord; and thy saints shall bless thee.' What is the difference? Praise respecteth God's excellences, and blessing respecteth God's benefits. We may praise a man that never hath done us good, if he be excel lent and praiseworthy; but blessing respecteth God's bounty and benefits; yet they are promiscuously taken sometimes, as here praise is taken for blessing. 2. Observe: We should praise God especially for spiritual blessings, Eph. i. 3. Why? Partly because these come from the special love of God. God bestows corn, wine, and oil in the general upon the world; but now knowledge, and grace, and blessed experiences of communion with God, these are special things, he bestows them upon the saints, therefore deserves more thankfulness. Protection, it is the common benefit of every subject; but preferment and favour is for friends, and those that are near to the prince; so this is the favour of his people, called so Ps. cvi. 5, Show me the favour of thy people.' This is a special blessing God bestoweth upon his own children. Again, these concern the better part, the inward man, the spirit, the soul, which is the man. He doth us more favour which heals a wound in the body than he that only seweth up a rent in our garment (for the body is more than raiment); so he that doth good to our souls is more than he that doth good to our bodies, which gives outward blessings, because these are above the body. Again, these are pledges of eternal blessings in heavenly places: He hath blessed us with spiritual blessings in heavenly places.' But why is it said, He hath blessed us with spiritual blessings in heavenly places'? Why, there they began, and there they are consummated; there was their first purpose, and there is the final accomplishment. A man may have the world, and yet never the nearer heaven; but when he hath grace, and learned God's statutes, and his heart is gained to obedience of God's will, this is more than gold, silver, and great riches. Again, these dispose the heart to thankfulness. There is an occasion to praise God, and a heart to praise him; outward mercies give us an occasion, but spiritual mercies give a disposition. Other things are but motives to praise God, but these are preparations. And then other things, they are given in judgment; these things cannot. A man may have an estate in judgment, but he cannot have Christ and grace in judgment. These things are always given in mercy. Use. Well, then, the use is to reprove us that we are no more sensible of spiritual benefits. We love the body more than the soul, and therefore have a quick sense of bodily mercies. But now, in soul concernments we are not the like affected. It is for want of observation to descry the progress of grace, and God's dealings with the inward man: Col. iv. 2, Continue in prayer, and watch in the same with thanksgiving.' And it is for want of affection. We are wrought upon by carnal arguments, mercies of flesh and blood, and showers of rain, food, and gladness. These things make us praise God; but that which we get from God in an ordinance, we are not so sensible of. 3. I observe again, those that have learned God's righteous judgments, they are only fit to praise God: Ps. xxxiii. 1, Praise is comely for the upright.' It is unseemly in a wicked man's mouth that he should be praising of God. It is his duty, but it is not so comely; but praise to the upright, this is suitable. Canticum novum et vetus homo male concordant, saith Austin. The new song, the psalm of praise, and the old man, make but ill music. We need a new heart, if we would go about this work. It is an exercise becoming the godly. We should be reconciled to God, and have his grace and favour. Under the law they were to bring their peace-offering, and lay it on the top of the burnt-offering, Lev. iii. When we come to offer a thank-offering to God, we should be in a state of amity and friendship with him. That is the clear moral of that ceremony: Sing with grace in your hearts,' Col. iii. 16. Others have not such matter nor such hearts to praise God; they are but tinkling cymbals. But those that have grace, it is acceptable and comely for them. 4. I observe again, I will praise thee when I shall have learned,' &c. Those that profit by the word, they are bound to praise God, and acknowledge him as the author of all that they have got. The grace of a teachable heart, we have it from him, therefore the honour must be his. He that gave the law, he it is that writes it upon the heart. Alas! we in ourselves are but like the wild ass's colt,' Job xi. 12, both for rudeness of understanding, and also for unruliness of affection. Well, then, if we be tamed and subdued, he must have all the glory and the praise: Ps. xvi. 7, Blessed be God that gave me counsel in my reins.' It was God which made the word effectual, and counselled us how to choose him for our portion. We were as indocile and in capable as others. If God had left us to our own swing, what fools should we have been! Use. It reproves us because we are so apt to intercept the revenues of the crown of heaven, and to convert them to our own use, like rebels against God. This proud pronoun ego, I, I, is always interposing: This Babel which I have built.' We are sacrificing to this proud self: This I have done; and if God be mentioned, it is but for fashion's sake, as those women in the prophet Isaiah, Only call us by thy name; we will eat our own bread, and wear our own apparel'--I allude to it. God must bear the name, but we sacrifice to ourselves in all we get, as if it were our own acquiring. God, I thank thee,' saith the Pharisee; yet he trusted in himself that he was righteous, Luke viii. Oh, learn, then, the commendable modesty of God's servants, of ascribing all to God: Luke xix. 16, he doth not say my industry, but thy pound hath gained another.' And by the grace of God I am what I am.' And I laboured more abundantly than they all.' He corrects it presently, Yet not I, but the grace of God that was with me,' 1 Cor. xv. 10. So again: Gal. ii. 20, I live;' and then, presently, not I, but Christ liveth in me.' Thus should we learn to be faithful and loyal to God, and deal with him as Joab did to David when he was like to surprise Rabbah, and take it: 2 Sam. xii. 28, Encamp against the city, and take it, lest I take the city, and it be called after my name.' Let us be very jealous that we do not get into God's place, and self interpose, and perk up with what we have attained unto; for the Lord must have all the glory, the praise must be his. The fourth circumstance in the text is the manner of performing this duty of rendering praise; with an upright heart. I shall not discourse of uprightness in general, but uprightness in praising God. God must be praised with a great deal of uprightness of soul; that is the note. This uprightness in praising lieth in two things,--not only with the tongue, but the heart; not only with the heart, but the life. 1. Not only with the tongue, but with the heart: Ps. ciii. 1, Praise the Lord, my soul, and all that is within me bless his holy name.' Mark, not only with my tongue, with my glory,' as he calls it, but with my soul. Formal speeches are but an empty prattle, which God regards not: Ps. xlvii. 7, Sing ye praises with understanding.' It is fit the noblest faculty should be employed in the noblest work. This is the noblest work, to praise God; therefore all that is within us must be summoned. Church adversaries took up a customary form: Zech. xi. 5, Blessed be the Lord, for I am rich.' And in Nehemiah it is said, Your brethren that hated me said, Let God be glorious.' In instruments of music, the deeper the belly of the instrument, the sweeter the melody; so praise, the more it comes from the heart, the more acceptable to God. 2. This uprightness implies the life as well as the heart. Honour given to God in words is many times retracted and disproved by the dishonour we do to him in our conversations. This is the carrying Christ on the top of the pinnacle, as the devil did, with an intent he might throw down himself again. So we seem to advance and carry him high in praises, that we may throw him down in our lives: Titus i. 16, They profess that they know God, but in works they deny him.' Empty compliments God accepteth not, as long as there is blasphemy in their lives. Our lives must glorify him: Mat. v. 16, Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven.' Use. It reproves us that we are no more hearty and serious in the praises of God. In our necessities, when we want, then we can howl upon our bed. Our necessity doth put a shrill accent upon our groans, and sharpen our affections in prayer; but in praise, how cold and dull are we! Surely we should be as warm in the one as in the other. Then it may press you to live praises, and show forth the praises of him in your conversation, 1 Peter ii. 7. Hezekiah had been sick, God recovered him, he penned a psalm of thanksgiving, Isa. xxxviii. 9. Yet it is said, He rendered not according to what he received,' &c., 2 Chron. xxxii., because his heart was proud and lifted up. If you do not walk more humbly and closely with God, it is not praise with uprightness of heart; it must issue and break out in our actions and course of our conversation. __________________________________________________________________ SERMON IX. I will keep thy statutes. forsake me not utterly.--Ver. 8. THIS verse, being the last of this portion, is the result of his meditation concerning the utility and necessity of keeping the law of God. Here take notice-- 1. Of his resolution, I will keep thy statutes. 2. His prayer, O forsake me not utterly. It is his purpose to keep the law; yet because he is conscious to himself of many infirmities, he prays against desertion. In the prayer there is a litotes, more is intended than is expressed. O forsake me not. He means, strengthen me in this work. And if thou shouldest desert me, yet but for a while, Lord, not for ever; if in part, not in whole. Four points we may observe from hence-- 1. That it is a great advantage to come to a resolution in a course of godliness. 2. Those that resolve upon a course of obedience had need to fly to God's help. 3. Though we fly to God's help, yet sometimes God may withdraw, and seem to forsake us. 4. Though God seem to forsake us, and really doth so in part, yet we should pray that it may not be a total and utter desertion. The notion of statutes I have opened, and also what it is to keep them in mind, heart, and life. That which we are now to take notice of is David's resolution. Hence observe-- Doct. 1. That it is a great advantage to come to a resolution in a course of godliness. Negatively, let me speak to this point. 1. This is not to be understood as if our resolutions had any strength in themselves to bear us out. Peter is a sad instance how little our confidence and purposes will come to: and therefore David here, when he was most upright in his own resolution, is most diffident of his own strength; O forsake me not:' implying, if God should forsake him, all would come to nothing. God must enable us to do what we resolve. 2. Nor is it to be understood that it is in a man's power to resolve; this would put grace under the dominion of our will; it is by preventing grace that we are brought to a serious purpose: Phil. ii. 13, He giveth to will and to do.' Man's will is the toughest sinew in the whole creation. The very purpose and bent of the heart is the fruit of regeneration. Free-will hath its pangs, its velleities, which are like a little morning-dew, that is soon dried up: Hosea vi. 4, Our righteousness is as the morning cloud, and as the early dew it goeth away.' But the will and resolution that we are to understand here is the fruit of grace. 3. Not as if the obligation to obedience did arise from our own purpose and promise, rather than from God's command; this were to set man's authority above God's, and to lay aside the precept, which is the surer bond and obligation, and to bind the soul with the slender thread of our own resolutions. When we purpose and promise obedience, we do but make the old bond and engagement of duty the more active and sensible upon the soul, so that it is not to jostle out God's authority, but to yield our consent. However, the obligation is the greater; for to disobey after we have acknowledged an authority, among men it is counted a more heinous crime than standing out against the authority itself. A thing that is not due before, yet when we have promised or dedicated it to God, then it is not in our power; as in the case of Ananias, Acts v. But now we are not free before the contract, we have bonds upon us; and the business of our promise and resolution is only to make our obligation more powerful upon the conscience. 4. Not as if it were an arbitrary thing thus to do, and practised by the saints only for the more convenience of the spiritual life. No; but it is a thing required: Acts xi. 23, He exhorteth them that, with full purpose of heart, they would cleave to the Lord,' Positively: 1. It is a course which God will bless; he hath ap pointed ordinances for this end and purpose that we might come to this resolution. The promise is first implicitly made in baptism; therefore is it called, 1 Peter iii. 21, the answer of a good conscience towards God.' How so? Why, the covenant binds mutually on God's part and on ours, and so do the seals which belong to the covenant. It doth not only seal pardon and sanctification on God's part, but there is a promise and answer on our part. An answer to what? To the demands of the covenant. In the covenant of grace God saith, I will be your God; baptism seals that, and we promise to be his people. Now our answer to this demand of God, and to this interrogatory he puts^to us in the covenant, it is sealed by us in baptism, and it is renewed in the Lord's Supper. Look, as in the old sacrifices, they were all a renewing of the oath of allegiance to God, or confirming their purposes and resolutions, you have the same notion to the sacrifice that is given to the Lord's Supper, for it is called the blood of the covenant,' Exod. xxiv. 7, 8. In the ordinance of the Lord's Supper there we come to take an obligation upon us; half of the blood is sprinkled upon us. And this purpose and resolution to it is still continued and kept afoot in our daily exercise, invocation, and prayer, wherein either we explicitly or implicitly renew our obedience; for every prayer is an implicit vow, wherewith we bind ourselves to seek those things we ask, or else we do not engage God to bestow them. Thus it is a course that God will bless. 2. It is of great necessity to prevent uncertainty of spirit. Until we come to resolution we shall be liable to temptation; until we fully set our faces towards God, and have a bent and serious purpose of heart, we shall never be free from temptation from the devil, and from evil men, or from ourselves. From the devil: James i. 8, A double-minded man is unstable in all his ways.' As long as we are wavering, and suspensive, we can never carry on uniformity of obedience. While we halt between God and Baal, Satan hath an advantage against us So from evil men: David doth express himself as coming to a resolution in this psalm, ver. 115, Depart from me, ye evil-doers, for I will keep the commandments of my God.' There is no way to shake off those evil companions and associates till there be a bent seriously to wards heaven. So from ourselves: we have changeable hearts, that love to wander,' Jer. xiv. 10. We have many revoltings and reluctancies; therefore, until a sanctified judgment and will concur to make up a resolution and holy purpose, we shall still be up and down. The saints, being sensible of their weakness, often bind this upon themselves: Ps. cxix. 57, I have said that I would keep thy words;' there was a practical decree past upon the conscience. And ver. 106, I have sworn, and I will perform it, that I will keep thy righteous judgments.' An oath is the highest assurance among men, and most solemn engagement, and all little enough to hold a backsliding heart under a sense and care of our duty. As long as the Israelites had a will to Canaan, so long they digested the inconveniences of the wilderness. Every difficulty and trouble will put us out of the way, and we cannot be secured against an unsteady heart, but by taking up such a course, a serious resolve of maintaining communion with God. And as it is useful to prevent temptation, so to excite and quicken our dulness: we forget our vow and purpose, and therefore we relapse into sin. The apostle saith, 2 Peter i. 9, He hath forgotten that he was purged from his old sins;' that he did renounce these things in baptism. And Paul puts us in mind of our engagement: Rom. viii. 12, We are not debtors to the flesh, to live after the flesh.' You make vows and promises to God, to renounce the flesh and vanities of the world, and to give up yourselves to God's service; and these things are forgotten, and therefore we grow slight, cold, careless in the profession of godliness; Use. The first use is to press us to come to a declared resolution to serve and please God, and to direct us in what manner. First, Make it with a full bent of heart. Rest not upon a Shall I? shall I? but I will keep thy statutes.' As Agrippa was almost persuaded to be a Christian, but not altogether, so men stand hovering and debating. You should resolve, Ps. cxix. 112, I have inclined my heart to perform thy statutes alway to the end.' It is God's work to incline the heart; but when the work of grace is passed upon us, then the believer doth voluntarily incline himself; his will is bent to serve God, not by fits and starts, but alway to the end: 1 Chron. xxii. 19, Now set your hearts to seek the Lord;' that is, resolve, be not off and on. But, secondly, In what manner shall we make it? 1. Seriously and advisedly, not in a rash humour. The people, when they heard the law, and were startled with the majesty of God, Deut. v. 28, 29, answered, All that the Lord hath spoken we will do.' It was well done to come to a purpose and resolution; but Oh, that there were such a heart within them,' saith God, that they would fear me,' &c.: Josh. xxiv. 19, We will serve the Lord,' say the people;' You cannot serve the Lord,' saith Joshua. Do you know what it is? Rash undertakings will necessarily be accompanied with a feeble prosecution; and therefore count the charges, lest you repent of the bargain, Luke xiv. 23. 2. Make Christ a liberal allowance, if you would come to a resolution: Mat. xvi. 24, He that will come after me,' he that hath a heart set upon this business, let him know what he must do;' let him deny himself,' &c. When we engage for God, he would have us reckon for the worst, to be provided for all difficulties. A man that builds, when he hath set apart such a sum of money to compass it, while he keeps within allowance, all is well; but when that is exceeded, every penny is disbursed with grudging. So if you do anything in this holy business, make Christ a liberal allowance at first, lest we think of returning into Egypt afterward, when we meet with fiery flying serpents, and difficulties and hardships in our passage to heaven. Let it be a thorough resolution, that, come what will come, we will be the Lord's. There should be a holy wilfulness. Paul was resolved to go to Jerusalem, because he was bound in spirit; and though they did even break his heart, yet they could not break his purpose. 3. Resolve as trusting upon the Lord's grace. You are poor weak creatures; how changeable in an hour! not a feather so tossed to and fro in the air; therefore we shall fail, falter, and break promise every day, if we go forth in the strength of our own resolutions. Resolve as trusting in the direction and assistance of God's Holy Spirit: if God undertake for us, then, under God, we may undertake. To resolve is more easy than to perform, as articles are sooner consented to than made good; a castle is more easily built in time of peace than maintained and kept in a time of war; and therefore still wait, and depend upon God for his grace. 4. You cannot promise absolute and thorough obedience, though you should strive after it, for this you will never be able to perform; and your own promises, purposes, and resolutions will but increase your trouble, though you are still to be aiming after it. Doct. 2. Those that will keep God's statutes must fly to God's help. As David doth here, Oh, forsake me not utterly;' that is, Oh, strengthen me in this work. Three reasons for this-- 1. We are weak and mutable creatures. 2. Our strength lies in God's hands. 3. God gives out his strength according to his own pleasure. 1. We are weak and mutable creatures. When we were at our best we were so. Adam in innocency was not able to stand without confirming grace, but gave out at the first assault. And still we are mu table, though we have a strong inclination for the present. When the precepts of God are propounded with evidence, and backed with promises and threatenings, and a resolution follows thereupon, the fruit of rational conviction and moral suasion, which is not for the present false and hypocritical, yet it will not hold without the bottom of grace. It hath not supernatural, yet it may have moral sincerity. Such a resolution was that of the Israelites after the terrible delivery of God's law. They promised universal obedience, and did not lie in it; for God saith, They have done well in their promise; there was a moral sincerity, but there wanted a renewed sanctified heart. And those captains which came to Jeremiah, chap. xlii. 5, intended not to deceive for the present, when they called God to witness that they would do according to all things for the which the Lord thy God shall send thee to us.' And Hazael, Is thy servant a dog that he should do this thing?' Certainly he had abomination of it, when the prophet mentioned that cruelty of ripping up women with child. But suppose the resolution to be a fruit of grace and regeneration, yet we have not full power to stand of ourselves: still we are very changeable creatures in matters that do not absolutely and immediately concern life and death. Lot, that was chaste in Sodom, in the midst of so many temptations, you will find him committing incest in the mountains, where were none but his two daughters. What a change was here! David, that was so tender, that his heart smote him for cutting off the lap of Saul's garment, one would wonder that he should plot lust, be guilty of murder, and lie in that stupid condition for a long time. Peter, which had such courage to venture upon a band of men, and to cut off Malchus's ear, should be so faint-hearted at a damsel's question! So, while the strength of the present impulse and the grace of God is warm upon the heart, we may keep close to our work while the influence continues; but afterward, how cold and dead do men grow! as vapours drawn up by the sun, at night fall down again in a dew. The people were upon a high point of willingness, mighty forward, and ready to offer whole cart-loads of gold and silver, 1 Chron. xxix. 18. What saith David? O Lord God, keep this for ever in the imagination of the thoughts of the heart of thy people, and stablish their heart unto thee.' We are not always in a like frame. 2. Our strength lies in God, and not in ourselves. When the apostle had exhorted his Ephesians to all Christian duties, he concludes it thus: Eph. vi. 10, Be strong in the Lord, and in the power of his might.' This might is in God, he is our strength. And 2 Tim. ii. 1, Be strong in the grace that is in Jesus Christ.' God would not trust us with the stock in our own hands, now we have spent our portion, and played the prodigals, but would have us wait upon him from morning to morning: Ps. xxv. 4, Show me thy ways, O Lord, teach me thy paths; lead me in thy truth, and teach me.' We are apt to embezzle it, or forget God, both which are very mischievous. When the prodigal got his stock in his own hands, he went into a far country, out of his father's house. God would not hear from us, there would not be such a constant communion and correspondence between him and us, if our daily necessities did not force us to him. Therefore, that the throne of grace might not lie unfrequented, God keeps the strength in his own hands. We need to consult with him on all occasions. 3. God gives out his strength according to his own pleasure. God many times gives the will, when he suspendeth the strength that is necessary for the performance. Sometimes God gives scire, a sense and conscience of duty; at other times he gives velle, to will, to have a purpose; and when he gives to will, he doth not always give posse, to be able--not such a lively performance. It is possible he may give the will where he doth not give the deed; for it is said, Phil. ii. 13, He worketh both to will and to do of his good pleasure.' And Paul certainly doth not speak as a convinced, but as a renewed man, when he saith, To will is present with me, but how to perform that which is good, I find not.' He had received the will, and not the deed--finding presupposeth searching. When we have done all we can, yet how to bring our purposes into actions, we cannot tell. Peter had his resolutions (and no doubt they were hearty and real), yet when he comes to make them good, what a poor weakling was Peter! Putabat se posse, quod se velle sentiebat--he thought he could do that which he could will, saith Austin: John xiii. 37, Lord, why cannot I follow thee now? I will lay down my life for thee.' We look upon the willing spirit, and not upon the weak flesh. It is possible we may lean upon recent dispositions and affections, as if they would carry us out, without dependence upon God. Therefore, for all the parts of spiritual strength he must be sought to. The use is-- Use. To press you to beware of presumption and self-confidence, when your resolutions are at the highest for God, and your hearts in the best frame. Resolution is needful, as was said before; but all our confidences must arise from God's promises, not our own, if we mean not to be left in the dirt. This self-confidence in spiritual things I shall show-- 1. How it discovereth itself. 2. How to cure it. 1. It discovereth itself-- [1.] Partly thus, by venturing upon temptations without a call and warrant. When men will lay their heads in the lap of a temptation, and run into the mouth of danger, they tempt God, but trust to themselves. Peter would be venturing into the devil's quarters; but what is the issue? He denies his master. Dependence upon God is ever accompanied with a holy solicitude and cautelous fear, Phil. ii. 12, 13. When we go out of God's way it is a presuming upon our own strength; for he will keep us in viis, in his ways; not in praecipitiis, when we run headlong into danger. [2.] When men neglect those means whereby their graces or comforts may be fed and supplied. A man that is kept humble and depending will be always waiting for his dole at wisdom's gates, Prov. viii. 34. We cannot regularly expect anything from God but in God's way. They who depend upon God will be much in prayer, hearing, and taking all opportunities. But when men begin to think they need not pray so much, need not make such conscience of hearing; when we are more arbitrary and negligent in the use of means, then we be gin to live upon ourselves and our own stock, and do not depend upon the free grace of God to carry us out in our work. [3.] When you go forth to any work or conflict, without an actual renewing of your dependence upon God. It is a sign you lean upon the strength of your own resolutions, or present frame of your heart. The Ephraimites took it ill that Gideon would go to war, and not call them into the field when they went out against the enemy, Judges viii. 1. Oh, may not God much more take it ill that we will go forth to grapple with the devil and temptations, and go about any business in our own strength? Therefore, still a sense of our weakness must be upon us, that we may do all in the name of the Lord Jesus;' that is, by help and assistance from him, Col. iii. 17. [4.] When we boast of our courage before we are called to a trial. They that crack in their quarters do not always do most valiantly in the field. Peter's boast, Though all men should leave thee, yet will not I,' came to very little; and you know the story of Mr Saunders in the Book of Martyrs. Let not him that puts on his harness boast as he that puts it off.' A temptation will show us how little service that grace will do us which we are proud of, and boast of. 2. To cure carnal confidence, remember your work and your impediments. (1.) Consider your work. A full view of duty will check our rash presumptions. Can you deny yourselves, take up your cross, maintain and carry on a holy course to your life's end? And (2.) Remember your impediments. Partly from a naughty heart. You are to row against the stream of flesh and blood. Satan will be sure to trouble you, and will assault you again and again. Though he be never so fully foiled, he will not give over the combat: Luke iv. 13, he departed from Christ for a season.' He had a mind to try the other bout. And the world will be your let--many discouragements and snares from the love and fear of it: 1 John v. 3, 4, He that loves God keeps his commandments, and his commandments are not grievous'; and presently he saith, And this is the victory that overcometh the world, even our faith;' implying there is no keeping the commandments without victory over the world. Now, can you do all these things in your own strength? The young man was forward in resolving to keep the commandments, but he went away sad, for he had great possessions, Mat. xix. 22. Therefore consider these things, that you may fly to the Lord Jesus. Doct. 3. Though we fly to God's help, yet sometimes God may withdraw and forsake us. Here I shall speak of the kinds of desertion, and then of the reasons. First, For the kinds, take these distinctions:-- 1. There is a real desertion and a seeming. Christ may be out of sight, and yet you not out of mind. When the dam is abroad for meat, the young brood in the nest are not forgotten nor forsaken. The child cries as if the mother was gone, but she is but hidden, or about other business: Isa. xlix. 14, 15, Sion said, The Lord hath forsaken me, and my God hath forgotten me.' In the misgivings of our hearts, we think God hath cast off all care and all thought of us. But God's affectionate answer showeth that all this was but a fond surmise: Can a woman forget her sucking-child?' &c. So Ps. xxxi. 22, I said in my haste, I am cut off before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.' We are never more in God's heart many times than when we think he hath quite cast us off. Surely when the heart is drawn after him he is not wholly gone. We often mistake God's dispensations. When he is preparing for us more ample relief, and emptying us of all carnal dependence, we judge that that is a forsaking; as Ps. xciv. 18, When I said, My foot slippeth, thy mercy, O Lord, held me up.' Sometimes in point of comfort we are at a loss, and filled with distractions and troubles, and all is that God may come in for our relief. So in point of grace: 2 Cor. xii. 10, When I am weak, then I am strong.' There is also a real desertion; for God grants his people are forsaken some times: Though I have forsaken you for a little moment,' Isa. liv. 7, 8, And Christ, that could not be mistaken, complaineth of it; and the saints feel it to their bitter cost. 2. There is internal and external desertion. Internal is with respect to the withdrawings of the Spirit: Ps. li. 11, Take not thy Holy Spirit from me.' Now external desertion is in point of affliction, when God leaves us under sharp crosses in his wise providence. These must be distinguished; sometimes they are asunder, some times together. And when they are together, God may return as to our inward comfort and support, yet not for our deliverance: Ps. cxxxviii. 3, In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.' David was in great straits, and God affords him soul-relief; that was all the answer he could get then; support and strength to bear the troubles, but not deliverance from the affliction. Sometimes the ebb of outward comfort doth make way for a greater tide and influx of inward comfort: 2 Cor. i. 5, As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.' Cordials are for a fainting time. When children are sick and weakly, we treat them with the more indulgence. God may return, and may never less forsake us inwardly than when he doth forsake us outwardly: 2 Cor. iv. 16, Though our outward man perish, yet the inward man is renewed day by day.' God makes sickly bodies make way for the health of the soul, and an aching head for a better heart. When he seems to cast us off in point of our external condition, it is to draw us into a more inward communion with himself, that we might receive greater supplies of his grace. 3. There is a desertion as to comfort, and a desertion as to grace. The children of God may sometimes lose the feelings of God's love: Ps. lxxvii. 1-3, My soul refused to be comforted; I remembered God, and was troubled; my spirit was overwhelmed.' Oh, what a word was that! Remembering of God revives the heart; but to think of God, and to think of his loss, that was his great trouble. Yet all this while God may hold communion in point of grace: Ps. lxxiii. 23, Nevertheless, I am continually with thee: thou hast holden me by my right hand.' He had been under a conflict, lost his comfort, yet he acknowledgeth support; God held him in his right hand. Trouble and discomfort hath its use; want of comfort makes way many times for increase of grace; and therefore, though a man may be deserted as to comfort, yet he may have a greater influence of grace from God. How often doth it fall put thus with God's children, that their right is more confirmed to spiritual blessings when their sense is lost! Then they are more industrious and diligent to get a sense of God's love again. A summer's sun that is clouded yields more comfort and warmth to the earth than a winter's sun that shines brightest. These cloudy times have their use and their fruit; and Christians have the less of a happy part of communion with God, that they may have more holiness; and less of sweetness and sensible consolation, that they may have more grace. 4. There is desertio correctiva et eruditiva--a desertion for correction, and a desertion for instruction. Sometimes the aim of it is merely for correction for former sin; it is a penal overclouding for our unkind and ungracious dealing with him. God may do it for sins; nay, many times for old sins long ago committed; he may charge them anew upon the conscience: Job xiii. 24, compared with ver. 26, Wherefore hidest thou thy face, and holdest me for thine enemy?' Thou makest me to possess the iniquities of my youth.' An old bruise may trouble us long after, upon every change of weather. Many that have grieved God's Spirit in their youth, after they have been converted, God will reckon with them about it in their age. A man will smart for his ungracious courses first or last. Sometimes it is merely for instruction; it instructs us chiefly to show us God's sovereignty, with the changeableness of the best comfort on this side heaven; to show us his sovereignty, that he will be free to go and come at his own pleasure. He will have his people know he is lord, and may do with his own as pleaseth him. The heavenly eradiations and outshinings of his love are not at our beck; God will dispense them according to his pleasure. A mariner hath no cause to murmur and quarrel with God because the wind bloweth out of the east when he desireth a westerly gale. Why? Because it is his wind, and he will dispose these things according to his pleasure. So the comfort and outshinings of his love are his, and he will take them and give them as he thinks good. Again, to show us the changeableness of the best comforts on this side heaven. When Christ hath been in the soul with a full and high influx of comfort, this doth not remain long with us; God may withdraw. Observe it, often after the highest enlargements there may be some forsaking. Cant. v. 1, there we read of a feast between Christ and his beloved: 1 Come eat, O friends; drink, yea, drink abundantly, O beloved.' Here they are feasted with love; presently we read of desertion, the spouse waxeth lazy and drowsy, and Christ is gone; then she is forced to go up and down to find him. Paul had his raptures; then a messenger of Satan to buffet him. The same disciples that were conscious to Christ's transfiguration--Peter, James, and John, Mat. xvii.--the same disciples are chosen also to be conscious to his agonies: Mat. xxvi. 37, He took with him Peter, James, and John.' First they had a glimpse of his glory, then a sight of his bitter agonies and sufferings, Jeremiah in one line singing of praise, and in the next cursing the day of his birth, Jer. xx. 13, 14. After the most ravishing comforts may be a sad suspension. Jacob saw the face of God, and wrestled with him, but his thigh halted. There needs something to humble the creature after these experiences. 5. Desertion is either felt or not felt. Not felt, and then it is more dangerous, and usually ends in some notable fall; as Hezekiah, 2 Chron. xxxii. 31. God left him, and he was not sensible, and then he runs into pride and vainglory, and draweth wrath upon him and his people. God's children, when they do not observe his comings and goings, they fall into mischief, it begins their woe. We do not observe what experiences we have of God, then we faint: we do not observe his goings, then that makes way for some scandal and imprudent and un seemly action, and that makes way for some bitter and sharp affliction. But if it be felt, it is the better provided against. If we do not murmur, but seek to God in Christ to get the loss made up, then it is better. Meek acknowledgments are better than complaining expostulations. It is a sign it works kindly. 6. There is a total and a partial desertion. Those who are bent to obey God may for a while and in some degree be left to themselves. We cannot promise ourselves an utter immunity from desertion, but it is not total. We shall find, for his great name's sake The Lord will not forsake his people,' 1 Sam. xii. 22; and Heb. xiii. 5, I will never leave thee nor forsake thee.' Not utterly, yet in part they may be forsaken. Elijah was forsaken, but not as Ahab; Peter was forsaken in part, but not as Judas, that was utterly forsaken, until he was made a prey to the devil. So carnal professors are forsaken utterly until they are made a prey fit for the devil's tooth. David was forsaken to be humbled and bettered; but Saul was forsaken utterly to be destroyed. Saith Theophylact, God may forsake his people so as to shut out their prayers, Ps. lxxx. 4, so as to interrupt the peace and joy of their heart, to abate their strength; the spiritual life may be much at a stand, and so as sin may break out, and they fall foully; but not utterly forsaken. But one way or other God is present; present in light sometimes when he is not present in strength, when he manifests the evil of their present condition, so as to mourn under it; and present in awakening desires, though not in giving enjoyment. As long as there is any esteem of God, he is not yet gone; there is some light and love yet left, manifested by our desires of communion with him. 7. There is a temporary desertion and an eternal desertion. One is spoken of, Isa. liv. 7, 8, For a small moment have I forsaken thee, but with everlasting kindness will I have mercy on thee.' God may for sake his servants for a little while: indeed they may have a long winter of it sometimes; as David lay for many months under his sin, until Nathan roused him; but this is but a moment to the eternity wherein God loves them. But the eternal forsaking is of the final impenitent, when God saith, Never see my face more, go ye cursed,' &c. Thus for the kinds. Secondly, The reasons of desertion. 1. To correct us for our wantonness, and our unkind dealing with Christ. If we neglect him upon frivolous pretences, certainly he will be gone: Cant. v. 3, I have put off my coat, how shall I put it on?' See ver. 6, My beloved had withdrawn himself, and was gone.' When we are not at God's call, he will not be at our beck. She that would not open to Christ, when she opened, Christ was gone. 2. To acquaint us with our weakness. What feathers are we when the blast of a temptation is let loose upon us! God will show what we are by his withdrawing. God left Hezekiah, That he might try him, that he might know all that was in his heart,' 2 Chron. xxxii. 31. When Christ was asleep, the storm arose, and the ship was in danger. If God be gone but a little, or suspend his influence, we can not stand our ground. 3. To subdue our carnal confidence: Ps. xxx. 6, 7, In my prosperity I said, I shall never be moved.' We fall asleep upon a carnal pillow, then God draws it away: Thou didst hide thy face and I was troubled.' The nurse lets the child get a knock, to make it more cautious. God withdraws, that we may learn more to depend upon him. 4. To heighten our esteem of Christ, that love may be sharpened by absence. When once we feel the loss of it to our bitter cost, we will not part with him again upon easy terms. The spouse when she caught him would not let him go. Cant. iii. 2, 3, 4; then are we more tender to observe him in his motions. 5. That by our own bitter experience we may learn how to value the sufferings of Christ, when we taste of the bitter cup of which he drank for us. Christians, you do not know what it was for Christ to cry out, My God, why hast thou forsaken me?' Mat. xxvii. 46, until we are sensible in our measure and degree of the like. He tasted of the hell of being forsaken, and we must pledge him in that cup first or last, that we may know what our Saviour endured for us; and what it is for a holy man to want the light of God's countenance, and those sensible consolations that he formerly had. 6. To prevent evil to come, especially pride, that we might not be lifted up; and to entender our hearts to others: 2 Cor. i. 4, That we might comfort others with the comforts wherewith we were comforted of God.' Use 1. This informs us that we are not therefore cast out of the love of God because there may be some forsaking. Desertion is incident to the most heavenly spirits. Christ hath legitimated this condition, and made it consistent with grace. It is a disease this which follows the royal seed; David, Heman, Hezekiah, these were forsaken, yet were children of God. It is more incident to the godly than the wicked and carnal. The carnal may be under bondage; sometimes their peace may be troubled and disturbed; but this desertion properly is a disease incident to the godly, and none are so affected with it as they: they have a tender heart; when God is gone how are they troubled! They are very observant, and therefore we cannot say they are not godly because they are forsaken. But those that never felt the love of Christ, never knew what communion with God means, were never troubled with sin, have none of this affliction; bat this is incident to the richest and most heavenly spirit whom God hath taken into communion with himself. Use 2. For direction to the children of God. 1. Observe God's comings and goings; see whether you be forsaken. When God hides himself from your prayers, when means have not such a lively influence, when you have a strong affection to obey, but not such help to bring it into act, and you begin to stumble, observe it; God is withdrawn, and many times seems to withdraw, to observe whether you will take notice of it. Christ made as if he would go further, but they constrained him to stay; so he makes as if he would be gone, to see if you will constrain him to tarry. 2. Inquire after the reason: Ps. lxxvii. 6, I communed with mine own heart.' What then? My spirit made diligent search.' Ay! this is the time to make diligent search what it is divides between God and you. Though God doth it out of sovereignty and instruction sometimes, yet there is ever cause for creatures to humble themselves, and make diligent search what is the matter. 3. Submit to the dispensation: murmuring doth but entangle you more; God will have us stoop to his sovereignty and wisdom before he hath done. A husband must be absent for necessary occasions; a frown is as necessary for a child as a smile. David refuseth not to be tried, only he prays, Lord, forsake me not utterly.' It is a fond child that will not let its parent go out of sight. 4. Learn to trust in a withdrawing God, and depend upon him; to stay ourselves upon his name when we see no light, Isa. l. 10. Never leave until you find him. Look, as Esther would go into the king's presence when there was no golden sceptre held forth, so venture into God's presence when you have no smile and countenance from heaven; trust in a withdrawing God; nay, when wrath breaks out, when God killeth you: Job xiii. 15, Though he kill me, yet will I trust in him.' With such a holy obstinacy of faith should we follow God in this case. Doct. 4. When God seemeth to forsake us, and really doth so in part, yet we should pray that it be not an utter and total desertion. Isa. lxiv. 9, Be not wroth very sore, O Lord, neither remember iniquity for ever. Behold, see, we beseech thee, we are all thy people,' (1.) Do not despond; we are very apt to do so: Ps. lxxvii. 7-9, Will the Lord cast off for ever? will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.' The worst kind of despondency is to lie in sin. To lie in the dirt, because we are fallen, is foolish obstinacy. (2.) Pray to God--(1st.) Acknowledging that we have deserved it; (2d.) By supplication. There is nothing which God hath promised to perform but we may ask it in prayer: Heb. xiii. 5, He hath said, I will never leave thee nor forsake thee.' If thou provest me, let me not miscarry; if thou exercisest me, let me not be cut off. Beg his returns. (3.) Give thanks that God is not wholly gone, as certainly he is not, as long as you are sensible of your loss, and have a tender heart left. Though he hath withdrawn the light of his countenance, yet he hath left the esteem of it, a thirst after God, and a desire of communion with himself. As long as there is any attraction left, you may find him by the smell of his ointments. __________________________________________________________________ SERMON X. Wherewith shall a young man cleanse his way? By taking heed thereto according to thy word.--Ver. 9. IN the former part the Psalmist showeth that the word of God pointeth out the only true way to blessedness. Now, the main thing which the word enforceth is holiness. This is the way which we must take if we intend to come to our journey's end. This David applieth to the young man in the text, Wherewith shall a young man cleanse,' &c. In the words there is--(1.) A question asked; (2.) An answer given. In the question there is the person spoken of, a young man. And his work, wherewith shall he cleanse his way? Omnis quaestio supponit unum, et inquirit aliud. In this question there are several things supposed. 1. That we are from the birth polluted with sin; for we must be cleansed. It is not, direct his way,' but cleanse his way.' 2. That we should be very early and timeously sensible of this evil; for the question is propounded concerning the young man. 3. That we should earnestly seek for a remedy how to dry up the issue of sin^that runneth upon us. All this is to be supposed. That which is inquired after is, what remedy there is against it? what course is to be taken? So that the sum of the question is this: How shall a man that is impure, and naturally defiled with sin, be made able, as soon as he cometh to the use of reason, to purge out that natural corruption, and live a holy and pure life to God? The answer given is, By taking heed thereto according to thy word.' Where two things are to be observed--(1.) The remedy; (2.) The manner how it is applied and made use of. 1. The remedy is the word--by way of address to God, called thy word; because if God had not given direction about it, we should have been at an utter loss. 2. The manner how it is applied and made use of, by taking heed thereto, &c., by studying and endeavouring a holy conformity to God's will. [1.] I begin with the question; for, as the careless world carrieth the matter, it seemeth very impertinent and ridiculous. What have youth and childhood to do with so serious a work? When old age hath snowed upon their heads, and the smart experience of more years in the world hath ripened them for so severe a discipline, then it is time to think of cleansing their way, or of entering upon a course of repentance and submission to God. For the present, Dandum est aliquid huic aetati--youth must be a little indulged; they will grow wiser as they grow more in years. Oh! no; God demandeth his right as soon as we are capable to understand it. And it concerneth every one, as soon as he cometh to the use of reason, presently to mind his work, both in regard of God and himself. (1.) In regard of God, that he may not be kept out of his right too long: Eccles. xii. 1, Remember thy creator in the days of thy youth.' He is our creator; we have nothing but what he gave us, and that for his own use and service. And therefore the vessel should be cleansed as soon as may be, that it may be fit for the master's use.' It is a kind of spiritual restitution for the neglects of childhood and the forgetfulness of infancy, when we were not in a capacity to know our creator, much less to serve him. And therefore, as soon as we come to the use of reason, we should restore his right with advantage. (2.) In regard of himself. The first seasoning of the vessel is very considerable: Prov. xxii. 6, Train up a child in the way in which he should go, and when he is old, he will not depart from it.' When well principled and seasoned in youth, it sticketh by them, before sin and worldly lusts have gotten a deeper rooting. If Solomon's observation be true, a man's infancy and younger time is a notable presage what he will prove afterwards: Prov. xx. 11, Even a child is known by his doings, whether his work be pure, and whether it be right.' Much may be known by our young inclinations. But, alas! this is not full out the case. The vessel is seasoned already; but wherewith shall a young man cleanse his way?' which presupposeth a defilement. No infant is like a vessel that newly cometh out of the potter's shop, indifferent for good or bad infusions. The vessel is tainted already, and hath a smatch of the old man and the corruptions of the flesh: Ps. li. 5, Behold I was shapen in iniquity, and in sin did my mother conceive me.' We came polluted into the world; our business is to stop the growth of sin. As a child walloweth in his filthiness, so we do all spiritually wallow in our blood: Ezek. xvi. 4, 5, As for thy nativity, in the day thou wast born, thou wert not washed in water, nor swaddled at all. No eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out into the open field, to the loathing of thy person in the day that thou wast born. And when I saw thee polluted in thy own blood, I said unto thee, when thou wast in thy blood, Live,' &c. Therefore the question is very savoury and profitable, Wherewith shall a young man,' &c. But why is the young man only specified? I answer--All men are concerned in this work. Old men are not left to themselves, nor wholly given over as hopeless; but youth need it most, being inclined to liberty and carnal pleasures, and most apt to be led aside from the right way by the motions of the flesh; and being headstrong in their passions, and self-willed, need to have their fervours abated by the cool and chill doctrines of repentance and conversion to God. And, therefore, though others be not excluded, the young man is expressly mentioned: unbroken colts need the stronger bits. The word is of use to all, but especially to youth, to bridle them, and reduce them to reason. [2.] The answer--By taking heed thereto according to thy word.' The word, as a remedy against natural uncleanness, is considerable two ways--as a rule, and as an instrument. (1.) As the only rule of that holiness which God will accept. All other ways are but bypaths, as good meaning, or the suggestions of a blind conscience, custom, example of others, our own desires, laws of men, superstitious observances, and apocryphal holiness. Nothing is holiness in God's account, how specious soever it be, unless it be according to the word. What doth the word do about all these as the rule? It showeth the only way of reconciliation with God, or being cleansed from the guilt of sin, and the only way of solid and true sanctification and subjection to God, which is our cleansing from the filthiness of sin. All religions aim at this--Ut anima sit subjecta Deo, et peccata [5] in se. No true peace without the word, nor no true holiness. The first is proved Jer. vi. 16, Thus saith the Lord, 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.' The second is proved John xvii. 17, Sanctify them through thy truth, thy word is truth.' So that a young man that is, like Hercules in bivio, to choose his path to true happiness, will never attain to true peace and sound satisfaction of conscience, nor to true grace or a hearty subjection to God, but by consulting with the word. No other rule and direction will serve the turn. (1.) It is the only rule to teach us how to obtain true peace of conscience. The whole world is become obnoxious to God, and held under the awe of divine justice. This bondage is natural, and the great inquiry is how his anger shall be appeased: Micah vi. 6, 7, Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?' Now here is no tolerable satisfaction offered, no plaster for the wounds of conscience, no way to compromise and take up the controversy between us^and God; but by the propitiation which the gospel holdeth forth all this is effected. The Gentiles were at a loss, the Jews rested in the sacrifices, which yet could not make him that did the service perfect as pertaining to the conscience,' Heb. ix. 9; therefore they fled to barbarous and sinfully cruel customs, offering their first-born, &c. There was no course to recover men from their entanglements and perplexities of soul, how to pacify God for sin, but they were still left in a floating uncertainty, till God revealed himself as reconciling the world to himself in Christ. Now, no doctrine doth propound the way of reconciliation with God, and redemption from those fears of his angry justice which are so natural to us, with such rational advantages, and claimeth such a just title to human belief, as the doctrine of the gospel. Oh! then, if the young man would cleanse his conscience, and quiet and calm his own spirit, he must of necessity take up with the word as his sure direction in the case. Look abroad, where will you find rest for your souls in this business of atonement and reconciliation with God? What strange horrible fruits and effects have men's contrivances on this account produced? What have they not invented, what have they not done, what not suffered upon this account? and yet continued in dread and bondage all their days. Now, what a glorious soul-appeasing light doth the doctrine of satisfaction and atonement by the blood of Christ the Son of God cause to break in upon the hearts of men! The testimony of blood in the conscience is one of the witnesses the believer hath in himself: 1 John v. 8, And there are three that bear witness on earth, the spirit, the water, and the blood;' and ver. 10, He that believeth on the Son of God hath the witness in himself.' (2.) It is the only rule of true holiness. Never was it stated and brought to such a pitch as it is in the scriptures, nor enforced by such arguments as are found there; it requireth such a holiness as standeth in conformity to God, and is determined by his will. Now it is but reason that he that is the Supreme Being should be the rule of all the rest. It is a holiness of another rate than the blind heart could find out; not an external devotion, nor a civil course, but such as transformeth the heart and subdueth it to the will of God, Rom. ii. 15. If a man would attain to the highest exactness that a rational creature is capable of, not to moral virtue only, but a true genuine respect to God and man, he must regard and love the law of God that is pure. A man that would be holy had need of an exact rule, for to be sure his practice will come short of his rule; and therefore, if the rule itself be short, there will no due provision be made for respects to God or man. But now this is a rule that reacheth not only to the way, but the thoughts; that converteth the soul: Ps. xix. 7, The law of the Lord is perfect, converting the soul.' Take the fairest draughts of that moral perfection which yet is of human recommendation, and you will find it defective and maimed in some parts, either as to God or men. It is inferioris hemisphaerii, as not reaching to the full subjection of the soul to God. There is some dead fly in their box of ointment, either for manner or end. (2.) The word is considerable as an instrument which God maketh use of to cleanse the heart of man. It will not be amiss a little to show the instrumentality of the word to this blessed end and purpose. It is the glass that discovereth sin, and the water that washeth it away. (1.) It is the glass wherein to see our corruption. The first step to the cure is a knowledge of the disease; it is a glass wherein to Bee our natural face: James i. 23, For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass,' &c. In the word we see God's image and our own. It is the copy of God's holiness, and the representation of our natural faces, Rom. vii. 9. What fond conceits have we of our own spiritual beauty! but there we may see the leprous spots that are upon us. (2.) It sets us a-work to see it purged; it is the water to wash it out. The word of command presseth the duty; it is indispensably required. What doth every command sound in our ears but Wash you, make you clean.'? This is indispensably required: 1 John iii. 3, And every man that hath this hope in him purifieth himself, even as he is pure;' and Heb. xii. 14, Follow peace with all men, and holiness, without which no man shall see the Lord.' Some things God may dispense with, but this is never dispensed with. Many things are ornamental that are not absolutely necessary, as wealth, riches: Wisdom with an inheritance is good;' so learning. Many have gone to heaven that were never learned, but never any without holiness. (3.) The word of promise encourageth it: 2 Cor. vii. 1, Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God;' and 2 Peter i. 4, Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust.' God might have required it upon the account of his sovereignty, we being his creatures, especially this being the perfection of our natures, and rather a privilege than a burden; but God would not rule us with a rod of iron, but deal with rational creatures rationally, by promises and threatenings. On the one side he telleth us of a pit without a bottom: on the other, of blessed and glorious promises, things which eye hath not seen, nor ear heard of, neither have entered into the heart of man to conceive.' Therefore the word hath a notable instrumentality that way. (3.) The doctrine of the scripture holds out the remedy and means of cleansing--Christ's blood; which is not only an argument or motive to move us to it. So it is urged 1 Peter i. 8, Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable,' &c. It presseth holiness upon this argument. Why? God hath been at great cost to bring it about, therefore we must not content ourselves with some smooth morality, which might have been whether Christ had been, yea or nay. Again, the word propounds it as a purchase, whereby grace is procured for us; so it is said, 1 John i. 7, He hath purchased the Spirit to bless us, and turn us from our sins. And it exciteth faith to apply and improve this remedy, and so conveyeth the power of God into the soul: Acts xv. 9, Purifying their hearts by faith.' 2. The manner how the word is applied and made use of, If he take heed thereunto according to thy word.' This implieth a studying of the word, and the tendency and importance of it, which is necessary if the young man would have benefit by it. David calleth the statutes of God the men of his counsel. Young men that are taken with other books, if they neglect the word of God--that book that should do the cure upon the heart and mind--they are, with all their knowledge, miserable: Ps. i. 2, His delight is in the law of the Lord; and in his law doth he meditate day and night.' If men would grow wise to salvation, and get any skill in the practice of godliness, they must be much in this blessed book of God, which is given us for direction: 1 John ii. 14, 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.' It is not a slight acquaintance with the word that will make a young man so successful as to defeat the temptations of Satan, and be too hard for his own lust; it is not a little notional irradiation, but to have the word dwell in you, and abide in you richly. The way to destroy ill weeds is to plant good herbs that are contrary. We suck in carnal principles with our milk, and therefore we are said to speak lies from the womb.' A kind of a riddle; before we are able to speak, we speak lies--namely, as we are prone to error and all manner of carnal fancies by the natural temper and frame of our hearts, Isa. lviii. 2; and therefore, from our very tender and infant-age we should be acquainted with the word of God: 2 Tim. iii. 15, And that from a child thou hast known the Holy Scriptures.' It may be children, by reading the word, get nothing but a little memorative knowledge, but yet it is good to plant the field of the memory; in time they will soak into the judgment and conscience, and thence into the heart and affections. 3. It implieth a care and watchfulness over our hearts and ways, that our will and actions be conformed to the word. This must be the young man's daily prayer and care, that there be a conformity between his will and the word, that he may be a walking Bible, Christ's living epistle, copy out the word in his life, that the truths of it may appeal plainly in his conversation. All that I have said issueth itself into three points:-- 1. That the great duty of youth, as soon as they come to the full use of reason, is to inquire and study how they may cleanse their hearts and ways from sin. 2. That the word of God is the only rule sufficient and effectual to accomplish this work. 3. If we would have this efficacy, there is required much care and watchfulness, that we come to the direction of the word in every tittle; not a loose and inattentive reflection upon the word, careless inconsiderateness, but a taking heed thereunto. Now, why in youth, and as soon as we come to the use of reason, we should mind the work of cleansing our way? 1. Consider how reasonable this is. It is fit that God should have our first and our best. It is fit he should have our first, because he minded us before we were born. His love to us is an eternal and an everlasting love; and shall we put off God to old age? shall we thrust him into a corner? Surely God, that loved us so early, it is but reason he should have our first, and also our best; for we have all from him. Under the law the first-fruits were God's, to show the first and best was his portion. All the sacrifices that were offered to him, they were in their strength, and young: Lev. ii. 14, And if thou offer a meat-offering of thy first-fruits unto the Lord, thou shalt offer for the meat-offering of thy first-fruits green ears of corn dried by the fire, even corn beaten out of full ears.' God would not stay till ripened. God will not be long kept out of his portion. Youth is our best time. Mal. i. 13, when they brought a weak and sickly offering, Should I accept this of your hand? saith the Lord.' The health, strength, quickness of spirit, and vigour is in youth. Shall our health and strength be for the devil's use, and shall we put off God with the dregs of time? Shall Satan feast upon the flower of our youth and fresh time, and God only have the scraps and fragments of the devil's table? When wit is dulled, the ears heavy, the body weak, and affections are spent, is this a fit present for God? 2. Consider the necessity of it. (1.) Because of the heat of youth, the passions and lusts are very strong: 2 Tim. ii. 22, Fly also youthful lusts.' Men are most incident in that age to pride and self-conceit, to strong affections, inordinate and excessive love of liberty: 1 Tim. iii. 6, Not a novice, lest, being lifted up with pride, he fall into the condemnation of the devil.' A man may make tame fierce creatures, lions and tigers; and the fury of youth needs to be tempered and bridled by the word. It is much for the glory of grace that this heat and violence is broken when the subject is least of all disposed and prepared. (2.) Because none are tempted so much as they. Children cannot be serviceable to the devil, and old men are spent, and have chosen their ways; but youths, who have a sharpness of understanding, and the stoutest and most stirring spirits, the devil loveth to make use of such: 1 John ii. 13, I write unto you, young men, because ye have overcome the wicked one.' They are most assaulted; but it is for the honour of grace when they overcome, when their fervency and strength is employed, not in satisfying lusts, but in the service of God and fighting against Satan. Therefore it is very needful they should be seasoned with the word betimes. 3. Consider the many inconveniencies that will follow if they do not presently mind this work. (1.) Death is uncertain, and therefore such a weighty business as this will brook no delay. God doth not always give warning. Nadab and Abihu, two rash and inconsiderate young men, were taken away in their sins; and the bears out of the forest devoured the children that mocked the prophet. The danger being so great, as soon as we are sensible of it, we should flee from it. When children come to the fulness of reason, they stand upon their own bottom; before, they are reckoned to their parents. Oh, woe be to you if you die in your sins! Certainly as soon as a man is upon his own personal account, he should look to himself, lest God cut him off before he hath made his peace with him. (2.) Sin groweth stronger by custom, and more rooted; it gathereth strength by every act. A brand that hath been in the fire is more apt to take fire again. A man in a dropsy, the more he drinks, the more his thirst increaseth. Every act lesseneth fear and strengthened inclination: Jer. xiii. 27, Woe unto thee, Jerusalem! wilt thou not be made clean? when shall it once be?' A twig is easily bowed, but when it grows into a tree it is more troublesome and unpliable. A tree newly set may be transplanted, but when long rooted, not so easily. The man that was possessed of a devil from his childhood, how hardly is he cured! Mark ix. 29. (3.) Justice is provoked the longer, and that will be a grief to you first or last. If ever we be brought home to God, it will cost us many a bitter tear; not only at first conversion: Jer. xxxi. 18, I have surely heard Ephraim bemoaning himself thus: Thou hast chastised me, and I was chastised,' &c., but afterwards, David, though he began with God betimes, Ps. xxv. 7, yet prays, Remember not the sins of my youth, nor my transgression;' and Job xiii. 26, For thou writest bitter things against me, and makest me to possess the iniquities of my youth.' Old bruises may trouble us long after, upon every change of weather, and new afflictions revive the sense of old sins; they may stick by us. We think tricks of youth are not to be stood upon: you may have a bitter sense of them to your dying day. (4.) You will every day grow more useless to God: the exercise of religion dependeth much on the vigour of affections. Again, it is very profitable; it brings a great deal of honour to God to begin with him betimes. All time is little enough to declare your respects to God. And it is honourable for you. Seniority in grace is a preferment: they were in Christ before me,' saith Paul. An old disciple is a title of honour. To grow grey in Christ's service, and to know him long, it maketh the work of grace more easy. The dedication of the first-fruits sanctified the whole lump: Lam. iii. 27, It is good for a man that he bear the yoke in his youth,' to be inured to strictness betimes. Dispositions impressed in youth increase with us. Again, it will be very comfortable when the miseries of old age come upon you. As the ant provideth in summer for winter, so should we provide for age. Now what a sweet comfort will it be, when we are taken off from service, that while we had any strength and affections, God had the use of them! Then our age will be a good old age. Use 1 is for lamentation that so few youths take to the ways of God. No age doth despise the word so much as this, which hath most need of it. It is a rare thing to find a Joseph, or a Samuel, or a Josiah,. that seek God betimes. Go the universities, and you will find that those that should be as Nazarites consecrated to God, live as those that have vowed and consecrated themselves to Satan: Amos ii. 11, And I raised up of your sons for prophets, and of your young men for Nazarites,' &c. The sons of the prophets in their youth were bred for a more strict discipline in their holy calling, separated from worldly delights, to be a stock of a succeeding ministry. But, alas I they spend their time in vanity, bringing nothing thence but the sins of the place, and vainly following the sinful customs of the country. How few regard the education of their youth in knowledge or religious practice! Families are societies to be sanctified to God, as well as churches. The governors of them have as truly a charge of souls as the pastors of churches. They offer their children to God in baptism, but educate and bring them up for the world and the flesh. They be wail any natural defect in them, if their children have a stammering tongue, a deaf ear, or a withered leg; but not want of grace. We have a prejudice, and think they are too young to be wrought upon; but God's word can break in with weight and power on young ones: Luke xi. 1, One of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples;' and Mat. xxi. 15, 16, When the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus said unto them, Yea; have ye never read, Out of the mouths of babes and sucklings thou hast perfected praise?' They learned it of their parents: Mat. xxi. 9, And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David.' We should often be infusing good principles in youth. Corruption of youth is one of the saddest symptoms of approaching judgment. Use 2 is exhortation to young ones. You that are to begin your course, begin with God: you have no experience, yet you have a rule; you have mighty lusts, but a stronger spirit. No age is excluded from the promise of the Spirit: Joel ii. 28, 29, And it shall come to pass afterward, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also upon the servants and upon the handmaids in those days will I pour out my Spirit.' Of John the Baptist it is said, Luke i. 15, He shall be filled with the Holy Ghost even from his mother's womb;' and Mark x. 14, Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God.' There is power to enlighten you, notwithstanding all your prejudices; to subdue your lusts, notwithstanding the power of corruptions: 1 John ii. 13, 14, I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father,' etc.; and see Gen. xxxix. 9. It will be a great comfort to you when you die that your great work is over. Oh, what a sad thing is it that, when the body is going to the grave, the soul hath not yet learned to converse with God! Hosea viii. 12, I have written to them the great things of my law; but they were counted a strange thing.' God hath written an epistle to us, and we will not read it nor consult with it; are wholly strangers to it. But now, when acquainted with God, it will not be so irksome to go to him. __________________________________________________________________ [5] Qu. pacata'?--ED. __________________________________________________________________ SERMON XI. With my whole heart have I sought thee: let me not wander from thy commandments.--Ver. 10. THE Psalmist had in the former verse directed the young man to diligence^and attention unto the word; but the word doth nothing unless we join prayer; and therefore now he gives an example in his own person. Having spoken of the power of the word to cleanse the way, now saith he, With my whole heart,' &c. Here take notice-- 1. Of David's argument, with my whole heart have I sought thee. 2. His request, O let me not wander from thy commandments. First, For David's argument, I have sought thee with my whole heart.' He pleadeth his own sincerity. I showed you largely what it is to seek God, and that with the whole heart, in the second verse. I shall not repeat anything; only, that I may not dismiss this clause without some note, observe, first, that it is the duty and practice of God's children to seek him. You have David's instance in the text and elsewhere. It is their general character: Ps. xxiv. 6, This is the generation of them that seek him, that seek thy face, O Jacob. Selah.' God's children are a generation of seekers. They find hereafter, but now they seek. Their great business is to be seeking after God, more ample and full communion with him. Seeking of God implies three things:-- 1. There is a more general seeking of God, for relief of our sin and misery by nature. 2. More particular, upon special occasions. 3. There is a constant seeking of God in the use of his ordinances. 1. There is a more general seeking of God, for relief of our sinful and wretched condition by nature. Adam, when a sinner, ran away from God; and therefore all our business is now to seek him, that we may find him again in Christ Jesus. The general address that is made to God for pardon and reconciliation, it is often called a seeking of God in scripture; so it is taken Isa. lv. 6, Seek ye the Lord while he may be found; call upon him while he is near;' that is, get into favour with God before it be too late. So Amos v. 6, Seek the Lord, and ye shall live.' This notes our general address for pardon and reconciliation. 2. There is a more particular seeking of God; that notes our addresses to God either in our exigencies and straits, or in all our business and employment. [1.] In our exigencies and straits. And so we are said to seek God when in doubts we seek his direction, James i. 5; when in weakness we seek strength; in sickness, health; in troubles, comfort. Asa is blamed that he sought not to the Lord, but to the physicians.' Paul's messenger of Satan drives him to the throne of grace: 2 Cor. xii. 8, For this I sought the Lord thrice.' He would knock again and again, to see what answers he could get from God. [2.] In all our businesses and affairs God must be sought unto, and we must ask his leave, his counsel, and his blessing. Pagans, before the awe of religion was extinguished, would begin with their gods in every weighty enterprise. A Jove principium was an honest heathen principle. Laban consults with his teraphim; Balak sends for Balaam; they had their oracles that they would resort to. So far as any nation was touched with a sense of a divine power, they would never venture upon anything without consulting with their gods. And it is enjoined as a piece of religious good manners to own God upon all occasions: Prov. iii. 5, In all thy ways acknowledge him.' It is an acknowledgment of God, an owning him as a God, that we would be asking his leave, counsel, and blessing. His leave must be asked, though the thing be never so lawful and easy. We are taught every day to ask our daily bread, though we have it by us, that we may not, like thieves and robbers, use his goods without his leave. So for his counsel; he is sure to miscarry that makes his bosom his oracle, his wit his counsellor. It is a high piece of spiritual idolatry to lean upon our own understanding, and think to carry even the ordinary affairs of any day without asking counsel from God. And then his blessing. God is not an idle spectator, he disposeth of all events, and giveth the blessing: Jer. x. 23, The way of man is not in himself; it is not in man that walketh to direct his steps;' that is, as to any happy issue. God doth the more stand upon his right that he may the oftener hear from us, and that we may have many occasions to bring us to the throne of grace. Now this is the constant practice of God's children. David always ran to the oracle or the ephod when he had any business to do: 1 Sam. xxiii., Shall I do thus and thus, or shall I not? Jacob in his journey would neither go to Laban, nor come from him, without a warrant. Jehoshaphat in the business of Ramoth-Gilead would not stir a foot until he had counsel from God; he sends not only to the captain of the host, but to the prophet of the Lord: Inquire, I pray thee, of the Lord to day,' 1 Kings xxii. 2; Judges i. 1, ii. 28. I have spoken this to show why the children of God are called the generation of them that seek him. 3. The third thing that may be called seeking of God is our observance of him in the use of his ordinances. It is one thing to serve God, another thing to seek God; one thing to make God the object, another thing the end of our worship. To seek God only in our necessity, and not to seek God in his ordinances, argueth a base spirit. Christians,. our losing God in Adam, that makes us seek him in a way of reconciliation. Our want of God in straits, and in the course of our affairs, maketh us seek him by way of supply. But now our duty to God, and love to him, should make us seek him in his ordinances by way of communion; and in this sense seeking God is often spoken of in scripture: Ps. xxii. 26, They shall praise the Lord that seek him;' that is, that wait upon him, and maintain communion with him in the means of grace. Well, then, let us be more in seeking of God. If we would find him in heaven, we must seek him on earth: Heb. xi. 6, He is a rewarder of them that diligently seek him.' They that seek his favour, that often resort to him, carry on a constant communion with him; those that are waiting for his power and presence in his ordinances, these are the men God will own. We are not fit to receive so great a blessing as God's favour if we will not look after it with diligence. Secondly, Observe, those that seek God aright, must seek him with their whole heart. But how is that? Besides what hath already been spoken of it in the second use, it noteth three things-- 1: Sincerity of aims. 2. Integrity of parts. 3. Uniformity of endeavours. 1. Sincerity of aims. Many pretend to seek God, but indeed they do but seek themselves. As those that followed Christ for the loaves, that take up religion upon base and carnal respects: John vi. 26, Verily I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.' There was much outward diligence, but a false heart lurking under it; their belly drove them to him. Of all by-ends this is the worst and basest: Vix diligitur Jesus propter Jesum.--Jesus Christ is scarce loved for Jesus' sake. Yet, further, those that prayed to God for corn, wine, and oil, and did not seek his favour and grace in the first place, see what the Lord saith of them: Hosea vii. 14, They have not cried unto me with their heart, when they howled upon their beds.' They did seek God, but yet it is counted howling. They only minded the supply of outward wants; and made prayer merely to be an act of carnal self-love. And then it is but howling, such a noise as a dog or a beast would make when he wants his food. Christians, no doubt they were instant, there was a world of earnestness, they were affected when the stroke was upon them, and seriously desired to get rid of it, but they have not cried to me with their whole heart.' It was but such a sense of pain and want as the beasts have. If there be anything sought from God more than God, or not for God, we do not seek him with the whole heart, but only for other uses. 2. It notes integrity of parts. We read in scripture of loving God, not only with the heart, but with the whole heart;' and of believing, not only with the heart, Rom. x. 10, but of believing with the whole heart,' Acts viii. 37; because seeking of God is but a metaphorical term, by which faith is expressed; therefore let us see what it is to believe with the whole heart. The doctrine of the gospel is not only true, to work upon the understanding, but it is good, so as to move and draw the will: 1 Tim. i. 15, This is a faithful saying, and worthy of all acceptation,' &c. Not only a faithful saying'--that is, a true doctrine--that Jesus Christ came into the world to save sinners,' but it is worthy of all acceptation.' It is an excellent doctrine to ravish the will. Now, observe what a great deal of difference there is between men in believing. Some that hear the gospel, and have only a literal knowledge of it, so as to be able to talk of it, so as to understand the words and syllables, to know what it means; they may have some clearness of understanding this way, but there is not a sound assent. There are others affected so with the gospel, as by the common influence of the Spirit they may assent to the truths delivered concerning God and Christ, and salvation by him, yet do not give it entertainment in their hearts. These may be said to seek God, but not with the whole heart. A speculative, naked, and cold assent they may have, but that is not enough. It is not enough to see food that is whole some, but you must eat it. Nor is it enough to understand the gospel, and believe that it is true, but we must embrace it; it must be accepted, else we do not believe with the whole heart. The word is propounded to man as true. Now, the truth made known may cause a speculative assent. This may draw profession after it; and this we call historical faith, because we are no more affected with the gospel than with an ordinary history which we read and believe. The word is propounded again as good, to move and excite the will. Now, there is a twofold good--the good of happiness, and the good of holiness. The good of happiness, that which is profitable and sweet. Then there is the good of holiness. Now, there are many that look upon the gospel as good and profitable, because it offereth pardon and eternal life; such comfort to the conscience, and such good to our whole souls. We may be affected with it as a good doctrine. Naturally, man hath not only a sense of religion, but he hath a hunger after immortality and everlasting blessedness. Therefore, since the gospel doth so clearly promote happiness, it may be greedily catched hold of by those whose hearts are affected, while they look upon it under these notions; and they may be so far affected that they may for a while not only profess it out of danger, but when some danger doth arise they may defend their opinions with some care. Yet this is not with all the heart. Why? As soon as any great danger doth arise, out of which there is no escape, as gibbets, fires, racks, ignominy, and utter loss--as soon as persecution arose, saith Christ, all this ardour and heat of spirit which they did formerly seem to have, comes to nothing. What is the reason it vanisheth? Because they receive the gospel rather upon those notions of interest and profit, than of duty and holiness; and the impression of the profitableness of the gospel, as a doctrine of happiness, was not so deeply rooted in them, not so durable, that the hope of the future good would be prevalent over the fear of present evil and danger. There may be some desires of heaven in a carnal breast, but they are easily blotted out by worldly temptations; but the true desires of holiness are lasting, and will prevail over our lusts. 3. Believing with all the heart implies uniformity of endeavours. Oftentimes the soul may be strongly moved and affected for the present, and carried out to the gospel under the notion of holiness; but it is but the lighter part of the soul that is so moved, not the whole heart, therefore it is not durable. The people meant as they spake when they were willing to come under the obedience of the word. God gives them that testimony: The people have well said; but oh! that there were such a heart in them,' Deut. v. 28, 29. They may receive it, and may seem affected with it, and have a sense of reformation; but, saith the evangelist, Luke viii. 14, It brings no fruit to perfection.' It was not so deeply rooted as to prevail strongly over their carnal distempers. And, therefore, here comes in another sort of men, that are affected with the word as a holy doctrine. They may have a liking to the holiness of it, and have some consolation thereupon; they have their beginnings, and some good offers towards sanctification; but it brings nothing to perfection. They may have such a hope of heaven as that they may be said to taste the powers of the world to come,' Heb. vi. 5, 6; yet because it is not deeply rooted in the heart, and only begets some raw motions, and moves the lighter part of the soul, and doth not show itself in a uniform course of obedience, therefore it is not with all the heart. It may be it was but for a time, or cast in upon some eminent trouble. Therefore that is only believing, and seeking God with all the heart, when the doctrine of life is so acknowledged to be true, good, and holy, as to be closed with upon that account; not only because of its suitableness to our eternal good and interest, but as it is a rule of our duty. And then it enters upon the heart when every faculty of it is subdued to God. It is not some colouring of the outside, but a deep dye when it soaks into the whole soul, and subdues the affections to God, which is manifested by a uniform course of obedience. Now David urgeth this to God as an argument, I have sought thee with my whole heart.' Hence observe-- Doct. We may mention the good which is wrought in us, and urge it to God in prayer. It is a useful case. How may we mention our own gracious qualifications, and the good that is wrought in us? Negatively--1. Not by way of boasting. There is no such thing here; no presumptuous boasting of his own perfections; for it was accompanied with a deep sense of his weakness, wandering, and straggling condition; he acknowledgeth his infirmities. There is no such thing allowed as boasting. The apostle's argument is convincing, Why boastest thou? What have we that we have not received?' If we can boast of anything, it is that we are most in debt, that we have received more: 1 Cor. i. 31, we must glory in the Lord.' 2. Not pleading of merit, as if he had deserved anything of God. So the Pharisee speaks of his good works, Luke xviii. 11. It is not to such a purpose as if we could challenge a reward as a due debt upon any good that we have done. But positively--How then may we make mention of our qualifications? 1. We may mention what is wrought in us for God's glory. Surely, however we humble ourselves, we must not belie his bounty. To be always complaining of spiritual evils, it doth not argue a good temper of soul: Ps. cxvi. 7, Return to thy rest, my soul, for the Lord hath dealt bountifully with thee.' We may own the Lord's bounty, and take notice what good we have done to the glory of his grace: Not I, but the grace of God which was with me,' 1 Cor. xv. 10. 2. We may mention it to our own comfort. Thus Paul, 2 Cor. i. 12. Jesus Christ is our rejoicing, but in one sense this is also our rejoicing, the testimony of our conscience.' Wherefore is grace given us, but for the furtherance of our comfort? To bear false witness against ourselves is naught. Though the duties of the first table neither begin nor end in us, yet the whole law of charity begins at home. 3. For our own vindication. Thus Hezekiah: Isa. xxxviii. 3, Remember, O Lord, how I have walked before thee with a perfect heart.' This was his plea; but I suppose it was not before God as a judge, but before God as a witness. He called God to witness that he had walked before him with a perfect heart. He was slandered by Rabshakeh. They thought, when he broke down the altars of Baal and cut down their groves, that he had cut down the altars of the God of Israel; therefore, saith Rabshakeh, speaking to the humour and discontent of the people--and we must look upon it as a politic insinuation--Is not this he whose high places and whose altars Hezekiah hath taken away and demolished?' 2 Kings xviii. 22. Now, saith Hezekiah, I have walked before thee with an upright heart.' Many a good magistrate is often put upon such pleas for God's honour, in things distasteful to the popularity. 4. What God hath wrought in us may be urged as an argument in prayer to obtain further grace many ways. Partly because God loves to crown his own mercies, and make one to be a step to another. We are endeared to God by his own mercies; he is very tender and choice of them. In whom he hath begun a good work he will perfect it: Zech. iii. 2, Is not this a brand plucked out of the fire?' What I shall all my former mercies be in vain? It is God's own argument, and he takes it well when his people urgeth it. In many cases, Deus donando debet--by giving one mercy, he makes himself a debtor to give another. Plutarch gives us a story of the Rhodians, when they came to sue to the Romans for help, that one urged what good turns they had done to the Romans; but the people urged what good turns the Romans did to them, and they obtained relief. Such a plea is accept able and honourable to God, when we urge what God hath done for us. And partly because sincerity, by the consent of all, hath the full room of an evidence and gospel-plea in the court of justification. When the business is how a sinner shall be accepted with God, for a law-plea we can only plead the merits of Christ and God's mercy; there all we have and can do is but dung and dross, Phil. iii. 8, 9, as to an acquittance from sin. But as to our acquittance from hypocrisy, as to the plea of a gospel-evidence, we may produce our sincerity and the fruits of our obedience, to show our title is good as the matter is ordered by the Lord's grace, that we have the gospel-title. To all the other our title is by the righteousness of Christ, but the evidence of our title is sincere walking. Secondly, Let us come to David's request, Let me not wander from thy commandments.' It may be translated, Make me not to err;' that is, by the suspending of thy grace;' for that will necessarily follow. The Septuagint reads, Do not repel from thy commandments.' God seems to repel and cast off those that he doth not assist with his grace. Here David saith, I have sought thee.' Observe the mischief that a heart which truly seeketh God desireth to fly from--sin, or wandering from the path of obedience. There is a communion with God, but in the way of his commandments; therefore they do not desire establishment of their interest and happiness only, but of God's glory, that they might not wander. Hence observe-- Doct. 1. The more experience men have of the ways of God, the more sensible will they be of their readiness to wander. David, a man of so much experience, that sought God with his whole heart, Lord, let me not wander.' What is the reason? 1. Because they have a larger sense of duty. 2. A more tender sense of dangers and difficulties that do attend them. First, They have a larger sense of duty to God. At first, while we are carnal, we take up duty by the lump, and by the visible bulk of it; we look only to ergon nomou, the work of the law.' Rom. ii. 15, and to avoid gross sins, or perform outward acts of worship. Oh! if I do sin, I am no adulterer, no extortioner, Luke xviii. 11. We think then it is well. But when we begin to have grace wrought in our heart, then we begin to serve God in the spirit, Phil. iii. 3: And my God, whom I serve with my spirit.' Rom. i. 9, then we begin to look after the regulation of the inner man, and subduing of the soul to God; and we cannot be contented with the visible bulk of obedience, and with some general conformity. Ay! but at first there is only a general purpose to serve God in the spirit; but afterward, when they begin to look into the breadth of the commandment, still they are sensible of their coming short, and how apt they are to wander in this and that point; still their sense of duty is increased, because their light, their love to God, and their power is increased, and because they draw near to their everlasting hopes. 1. Because their light is increased. By communion with God they see more of his holiness. The more a man is exercised in obedience, the clearer is his light and understanding, both to God and the will of God: Mat. v. 8, Blessed are the pure in heart, for they shall see God.' All sight of God, it is, as Nazianzen speaks, according to the proportion of our purity; and therefore the more communion we have with God, the more sight into the nature of God, and the will of God, and the more they are held under the awe of God. In moral disciplines, the further we wade in them, the more we see of our defects. Those that went to Athens, first they counted themselves sophoi`, wise men; afterward only philo'sophoi, lovers of wisdom; then they were only men that could talk a little; afterward they found themselves nothing. So a Christian in communion with God, the longer he converseth with God, the more he doth see of his perfection and holiness: Surely I am more brutish than any man,' was the expression of wise Agur, Prov. xxx. 2. This holy man of God, saith Chrysostom, speaks it not only humbly, but truly, as he thinks. Sure they did not compliment with God. These holy men, in the serious actings of their souls, they speak as they think. Why? Because they have a high sense of Cod's holiness, therefore a deeper sense of their own vileness. They think there are hardly any so bad as themselves. Now they are convinced that the holy God will not be put off with any slight matter; and they are become sensible of that precept, Mat. v. 48, Be perfect, as your Father which is in heaven is perfect.' 2. Their love to God is increased by acquaintance with him, and therefore their hearts are more tender and sensible of the least deflection. The more a man loves God, the more he will do for God: 1 John v. 3, This is the love of God, that we keep his commandments.' That is a clear rule; the more we love God, the more chary we will be of his commandments; and therefore they cannot sin upon such easy terms as before, nor go to heaven upon such easy terms as they thought before. 3. Their power is increased. He that is grown to a man's estate minds other work than what he did when a child; and as they have more strength, they look after more work. At first it was only to prevent excesses and breaking out of sin, but afterwards to subdue every thought to the obedience of Christ. 4. They are nearer to heaven, and therefore they look after greater suitableness to their everlasting estate. They think of that sinless and pure estate they shall enjoy there, therefore have a greater sense of duty upon them. Natural motion, saith the philosopher, is slower in the beginning, and swifter in the end and close; so spiritual motion in the end and close ariseth to a greater vigour of holiness; that which served before will not serve their turn now: Phil. iii. 14, they are pressing forward toward the mark,' &c.; they are hastening apace, and strain themselves when the prize is so near. Secondly, As they have a larger sense of duty, so they have a greater experience of the dangers and difficulties that do attend them. Aristotle observes of young men, that they are more given to hope than the old are. They are of great and strong hopes. He renders three reasons for it--because they are eager of spirit, have little experience, and look but to a few things; and therefore they are forward to get abroad in the world, and to entangle themselves in the early cares of a family, until their rashness be confuted by their own miscarriage. So it is true of young Christians; they are all on a flame, ready to run into the mouth of danger upon the confidence of their present affections; and till they have smarted often, this confidence is not abated. But men that have been exercised and experienced are more sensible of the naughtiness and inconstancy of their own hearts: Ps. li. 6, In the hidden part thou shalt make me to know wisdom;' and therefore are more diffident of their own strength, and desire the Lord to keep them from wandering. We see, then, a cautelous fear is necessary to the last; it is useful to us not only to begin, but to work out our salvation: Phil. ii. 12, Work out your own salvation with fear and trembling;' not only when we are novices, and so weak, and more liable to temptation, but to the close of our days: Prov. xxviii. 14, Blessed is the man that feareth always.' That fear which causeth diffidence, and doubting, and despair, is a torment, not a blessedness; yet the fear that is opposite to carnal security and presuming on our own strength, is a fruit of grace and spiritual experience. This is that which stirreth up care and diligence in our heavenly calling, and dependence upon God, and constant addresses to him; that keepeth us humble and waiting for the supplies of his grace. Doct. 2. It is God alone that can keep us from wandering. Reas. There is in man's heart a mighty proneness thereto: Jer. xiv. 10, you have hearts that love to wander.' Man is a restless creature, that loveth shifts and changes. For weakness they are compared to children, Hosea xi. 3, and for wandering compared to sheep, Isa. liii. 6. There is no creature so apt to go astray as sheep, and so unable to return. This is the disposition of men by nature. And mark, much of the old nature remains still with the saints. Have they not this wandering property to the last? David acknowledgeth it, though there were some good in him: Ps. cxix. 176, I have gone astray like a lost sheep.' Consider the saints; though they have sincerity, yet not perfection; and sometimes they wander through in advertency; they are overtaken, Gal. vi. 1, as Noah was--they do not run of their own accord. And sometimes we err through the darkness that is in us. Though a child of God be light in the Lord,' yet he hath a great deal of darkness still. It may be he is wise in generals, but ignorant in particulars, as the heathen; in general they had good notions of an infinite and eternal power, but they were vain in their imaginations.' Rom. i. 21, in their practical inferences and discourses, when they came to rest upon this God. So a child of God may have a general sense of his duty, but as to particulars he is apt to miscarry; the mind may be blinded by lust and prejudice. Sometimes they err through frowardness of their own lust: there is a law in their members which wars against the law of their minds.' Rom. vii. There are boisterous lusts, and a man hath much ado to keep his path: Ps. lxxiii., My foot had well-nigh slipped.' Therefore we had need God should keep us continually. And the Lord hath undertaken to guide us: Isa. lviii. 11, The Lord shall guide thee continually;' and Ps. xlviii. 14, He will be our guide even unto death;' and Ps. lxxiii. 24, Thou shalt guide me by thy counsel, and afterward receive me to thy glory.' We need this constant guidance and direction from God, that he may still lead us, and keep us from wandering and turning aside. Use. You see, then, what need we have of a guide and shepherd, and of constant dependence upon God. Of all titles, this is the title given to the saints; they are a flock, and the sheep of God's pasture;' and Christ is called the shepherd of souls,' 1 Peter ii. 25. There is no creature of such a dependence as sheep. Dogs and swine can roam, abroad all the day, and find their way home again at night, but sheep must have a guide to keep them in the fold, and to reduce them when gone astray, Luke xv. The good shepherd brought him home upon his shoulders. Lord, saith Austin, I can go astray of myself, but I cannot come back of myself. We need often to put up this request, Oh, let me not wander from thy commandments.' __________________________________________________________________ SERMON XII. Thy word have I hid in my heart, that I might not sin against thee.--Ver. 11. IN this verse you have David's practice, and the aim and end of it. 1. His practice, I have hid thy word in my heart. 2. The aim and end of it, that I might not sin against thee. In the first, his practice, observe these circumstances-- 1. The object or matter, the word. 2. The act of duty, I have hid. 3. The subject, the heart. I shall open these circumstances. 1. The object, the word. The revelation of God's mind to his people is called his law, his testimonies, his ways, his precepts, his statutes, his commandments, his judgments, and now his word; whereby is meant God's expounding his mind as if he himself did speak to us. The expression is general, and compriseth promises, threatenings, doctrines, counsels, precepts. All these must be hid in the heart. 2. The act of duty, I have hid. A thing may be hidden two ways, either to conceal it, or else to cherish and keep it. [1.] To conceal it; hid so as the unprofitable servant did hide his talent in a napkin, Mat. xxv. So David, typifying Christ, saith, I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation; I have not concealed thy loving-kindness and truth from the great congregation.' [2.] To be kept as things of price, as jewels and treasures are hid den in chests and secret places, that they may not be embezzled or purloined. And herein there may be an allusion to the law, which was kept in a chest or ark, Exod. xxv. 21. Thus the word is hidden, not in order to concealment, but safety. As to the conceit of hiding our knowledge, that we may not lose it by vainglory, which Chrysostom and Theodoret mention on the place, it is a conceit so foreign, that it need not to be mentioned. What we value most preciously we save most carefully. 3. The subject or place where the word is hidden, in the heart. Not the brain, or mind and memory only, but the heart, the seat of affections. To hide the word in our hearts is to understand and remember it, and to be affected to it and with it. Christ saith, John xiv. 21, He that hath my commandments, and keepeth them, he it is that loveth me.' First we must have them, and then keep them. First we know them, then assent to them, and then approve them, because of the authority of the lawgiver, and the excellency of the thing commanded; and then respect them as a treasure that we are chary of; and having them still in our eye, do thereby regulate our practice and conversation. In short, by holding it in our hearts is meant not only a knowledge of the word, but an assent to it; not only an assent to it, but a serious and sound digestion of it by meditation; not only a digestion, but a constant respect to it, that we may not transgress it as it is a rule, nor lose it as it is a treasure, but may have it ready and forthcoming upon all occasions. The points are these:-- Doct. 1. One duty and necessary practice of God's children is to hide the word in their hearts. Doct. 2. That in hiding the word in our hearts, there must be a right end; our knowledge of it and delight in it must be directed to practice. 1. That one duty and necessary practice of God's children is to hide the word in their hearts. See it confirmed by a scripture or two: Josh. i. 8, This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night;' Job xxii. 22, Receive, I pray thee, the law from his mouth, and lay up his words in thy heart.' By the law is meant the whole word of God. Lay up his words,' as we would do choice things, that they may not be lost or embezzled; and lay them up as treasure to be used upon all occasions. In the heart;' let them not swim in the brain or memory only, but let the heart be affected with it: Col. iii. 16, Let the word of God dwell in you richly;' be so diligent in the study of the scripture, that it may become familiar with us, by frequent hearing, reading, meditating, conferring about it. As a stranger, let it not stand at the door, but receive it into an inner room; be as familiar as those that dwell with you. God complaineth of his people: Hosea viii. 12, I have written to them the great things of my law, but they were counted as a strange thing.' To be strangers to the word of God, and little conversant in it, is a great evil. What is it to hide the word in our hearts? (1.) To understand it, to get a competent knowledge of it; we take in things into the soul by the understanding: Prov. ii. 10, When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul.' There is first an entrance by knowledge. (2.) When it is assented unto by faith. The word is settled in the heart by faith, otherwise it soon vanisheth: Heb. iv. 2, The word preached did not profit them, not being mixed with faith in them that heard it,' (3.) When it is kindly entertained: John viii. 37, Christ complains, Ye seek to kill me, because my word hath no place in you,' ou chorei en humin. Men are so possessed with lust and prejudice, that there is no room for Christ's word. Though it break in upon the heart with evidence and power, yet it is not entertained there, but cast out again as an unwelcome guest. (4.) When it is deeply rooted. Many men have flashes for a time; their affections may be much aloft, and they may have great fits and elevations of joy and delight, but no sound grace: John v. 35, Ye rejoiced in his light for a season.' But now the word must be settled into a standing affection, if we would have comfort and profit by it. We read of the ingrafted word,' James i. 21. There is a word bearing fruit, and a word ingrafted. Till there be the root of the matter in us, in vain do we expect fruit. The reasons why this is one duty and practice of the saints, to hide the word in their hearts, are two:-- Reas. 1. First, that we may have it ready for our use. We lay up principles, that we may lay them out upon all occasions. Man hath an ingestive and an egestive faculty; when it is hid in the heart, it will be ready to break out in the tongue and practice, and be forthcoming to direct us in every duty and exigency. When persons run to the market for every pennyworth, it doth not become good housekeepers. To be to seek of comforts when we should use them, or to run to a book, is not so comfortable as to hide it in the heart. As Christ saith, A good scribe which is instructed unto the kingdom of heaven, bringeth forth out of his treasure things new and old,' Mat. xiii. 52. He hath not only this year's growth, but the last year's gathering (for so is the allusion made); he hath not only from hand to mouth, but a good stock by him. So should a Christian have not only knowledge from hand to mouth, but a good stock and treasure in his heart, which is a very great advantage in these seven things. 1. It will prevent vain thoughts. What is the reason evil is so ready and present with us? Because our stock of knowledge is so small. A man that hath a pocket fuller of brass farthings than pieces of silver, will more readily draw out farthings than shillings; his stock is greater. So vain thoughts will be more ready with us, unless the word dwell richly in our hearts: Mat. xii. 35, A good man out of the good treasure of his heart bringeth forth good things; and an evil man out of the evil treasure bringeth forth evil things.' The workings of our spirits are as our treasure and stock. The mind works upon what it finds in itself, as a mill grinds whatsoever is put into it, chaff or corn. Therefore, if we would prevent wicked thoughts, and musings of vanity all the day long, we must hide the word in our heart. 2. When you are alone and without outward helps, your hearts will furnish you with matter of counsel, or comfort, or reproof: Ps. xvi. 7, My reins instruct me in the night season.' When we are alone, and there is a veil of darkness drawn upon the world, and we have not the benefit of a bible, a minister, or Christian friends, our reins will instruct us; we may draw out of our heart that which will be for our comfort and refreshing. A Christian is to be a walking bible, to have a good stock and treasure in himself. 3. It will supply us in prayer. Barrenness and leanness of soul is a very great defect, which God's children often complain of. One great reason is, because the word of God doth not dwell plenteously in them, so that in every prayer we are to seek. If the heart were often exercised in the word, the promises would hold up our hearts in prayer, enlarge our affections, and we should be better able to pour out our spirits before him: Ps. xlv. 1, My heart is inditing a good matter.' What then? My tongue is the pen of a ready writer.' When the heart is full, the tongue will be loosed and speak freely. What is the reason we are so dumb and tongue-tied in prayer? Be cause our heart is so barren. When the spring is dry, there will be little water in the stream: Eph. vi. 17, Take the sword of the Spirit, that is the word of God;' then presently, praying with all manner of supplication.' When we have a good store of the word of God it will burst out in prayer. 4. It will be a great help to us in all businesses and affairs. Prov. vi. 21, 22, speaking of the precepts of God, Bind them upon thy heart; when thou goest, it shall lead thee; when thou sleepest, it shall keep thee; when thou awakest, it shall talk with thee.' Upon all occasions the word will be ready to cast in seasonable thoughts. When we awake, our most early thoughts in the morning will begin with God, to season the heart all the day; and as we are about our business, the word will hold our hearts in the fear of God; and when we sleep, it will guard thee from vain dreams and light imaginations. In a wicked man sin engrosseth all the thoughts; it employs him all the day, plays in his fancy all the night; it solicits him first in the morning, because he is a stranger to the word of God. But a man that is a bible to himself, the word will be ever upon him, urging him to duty, restraining him from sin, directing him in his ways, seasoning his work and employment. Therefore we should hide the word in our hearts. 5. It is a great relief against temptations to have the word ready. The word is called The sword of the Spirit,' Eph. vi. 17. In spiritual conflicts there is none to that. Those that ride abroad in time of danger will not be without a sword. We are in danger, and had need handle the sword of the Spirit. The more ready the scripture is with us, the greater advantage in our conflicts and temptations. When the devil came to assault Christ, he had scripture ready for him, whereby he overcame the tempter. The door is barred upon Satan, and he cannot find such easy entrance, when the word is hid in our hearts, and made use of pertinently: 1 John ii. 14, I write to you, young men, because ye are strong.' Where lies their strength? And the word of God abideth in you, and ye have overcome the wicked one.' Oh, it is a great advantage when we have the word not only by us, but in us, ingrafted in the heart! When it is present with us, we are more able to resist the assaults of Satan. Either a man for gets the word or hath lost his affection to it, before he can be drawn to sin. The word of God, when it hath gotten into the heart, it will furnish us with seasonable thoughts. 6. It is a great relief in troubles and afflictions. Our faintings come from ignorance, or our forgetfulness: Heb. xii. 5, Ye have for gotten the consolation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.' If we had a herb growing in our gardens that would ease our smart, what are we the better if we know it not? There is no malady but what hath its remedy in the word. To have a comfort ready is a great relief. 7. It makes our conference and conversation with others more gracious: Mat. xii. 34, Out of the abundance of the heart the mouth speaketh.' When we have a great deal of hidden treasure in the soul it will get out at the tongue; for there is a quick intercourse between the heart and the tongue. The tap runs according to the liquor where with the vessel is filled. Come to men of an unsavoury spirit, pierce them, broach them, give them occasion again and again for discourse, and you get nothing but frothy communication from them and vain talk. But now a man that hath stored his heart with the word is ever and anon interposing for God. Like a bottle filled with wine, he must have vent. As the spouse's lips are said to drop as honey combs,' they are ever putting forth savoury expressions in their converse with others: Col. iii. 16, Let the word of God dwell in you richly, teaching and admonishing one another in psalms and hymns and spiritual songs.' It will burst out presently if the word of God dwell in your hearts. Before I go to the second reason, let me answer an objection: But is not this to take from the Spirit, and to give it to the word? and that to the word, not as written in God's book, but as it is in our hearts? Will not this be to ascribe all to created grace? I answer-- 1. Questionless it is the office of the Spirit to bring things to our remembrance, and the great help of the Spirit of God is by suggesting such passages as may be of most seasonable relief to the soul in temptations, in prayer, and in business, John xiv. 16. But what is given to the scriptures and grace is not to the wrong of the Spirit, for the scripture is of his inditing, and grace is of his working; yea, we still reserve the chief honour to the Holy Ghost, for he not only worketh grace, but worketh by grace. He not only indites the scripture, but works by it; it is he that quickeneth prayer; and therefore it is ill trusting to our own understanding and memory, for it is the Spirit that is the great remembrancer, and impresseth upon the mind savoury and seasonable thoughts. 2. I grant further, the children of God are subject to much forgetfulness of the truth that is impressed upon their hearts. Partly through the present cloud and mist which the temptation raiseth. The Psalmist had truths enough to support him, Ps. lxxiii. 17; yet he saith, Until I went into the sanctuary of God, I was foolish and ignorant; I was as a beast before thee.' There is so much dulness upon the children of God that they cannot remember seasonable thoughts; as Hagar had a fountain by her, yet she did not see it till God opened her eyes, Gen. xxi. So under the temptation all are benighted, and the light that is in the understanding is obscured. And partly through the little sense they have for the present of the need of the comforts which the word propoundeth; few so wise as to lay up for a dear year. And partly through sloth and negligence, being taken up with other things. It is possible sometimes that we may be guided by the Spirit, and act right merely by the guidance of the Holy Ghost, without any interposing and concurrence of our own understandings; as John xii. 13, compared with ver. 16, They took branches of palm-trees, and went forth to meet him; and cried, Hosanna, blessed is the King of Israel that cometh in the name of the Lord.' These things understood not his disciples at the first; but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.' Mark, they were guided by the Spirit to do that they knew not for the present; they had only a back-look, not a foresight; they were ignorant of what they were doing until afterward; thoughts came not in their mind but only in the review: John ii. 22, When he was risen from the dead, his disciples remembered that he had said this unto them.' They did not take up the meaning of them, yet they were guided aright. They did not carp against Christ, as the Jews did. They were guided by the Spirit in a case they were wholly ignorant. 3. The Holy Ghost makes use of a sanctified memory, bringing scriptures to our remembrance as we have need. It is made their act, because the Holy Ghost made use of their memories: They remembered that it was written, The zeal of thine house hath eaten me up,' John ii. 17. They that neglect to search and hide the word in their hearts, they have not such seasonable refreshment; for God works more strongly with the strongest graces; there where there is the greater receptivity, there is the greater influence; those that are ignorant cannot expect such help as those that have the word dwell richly in their hearts. The second reason is, therefore should we hide the word in our hearts, because God doth so in the work of conversion: Heb. viii. 10, I will put my laws into their mind, and write them in their hearts.' The mind is compared to tables of stone, and the heart to the ark; and so this is required of us to write them upon the table of our heart,' Prov. vii. 3; and here, I have hidden thy word in my heart.' How doth this follow? because God doth so in conversion, therefore it is our duty? I answer--(1.) God requires what he works, to show the creature's duty, as well as the power of his own grace. God is to convert and turn; yet do you turn, circumcise your heart, and I will circumcise; mortify your members, &c.; and yet, If ye through the Spirit do mortify the deeds of the body, ye shall live.' He gives and requires; to engage the subserviency of our endeavours, and to make us sensible of our duty and obligation. (2.) This followeth because this work must be gone over again and again that it may be more explicit. We must revive the work, and put a fresh copy of the law into our heart, to keep the old work a-foot Use 1. To persuade you to study the scripture, that you may get understanding, and hide the word in your hearts for gracious purposes. This is the book of books; let it not lie idle and unemployed. The world can as well be without the sun as the bible. Ps. xix., first he speaks of the sun, then of the law of God. This is to the Christian and gracious world as the sun is to the outward world. The use and profit of it should make us look after more acquaintance with it. Consider the great use of the word for informing the understanding and reforming the will. For informing the understanding: 2 Tim. iii. 17, the word of God is able to make the man of God perfect, and thoroughly furnished.' Who should have more knowledge than the man of God, that is to stand in God's stead, and teach the people? Then for reforming the will: ver. 9 of this psalm, Wherewith shall a young man cleanse his way? By taking heed thereto according to thy word.' A young man that is so heedless and headstrong, and in the very ruff and heat of his lusts, yet there is enough in the word to cleanse and tame him, and subdue him to God. Oh! therefore, let us get it into our hearts; let it not only move the lighter part of the soul, but get rooting, that it may have its full power and force, that we may not only have a little knowledge to talk of it; but we are to hide it deeply, that it may take root, and spring up again in our lives and conversations. To this end meditate often of it, and receive it in the love of it. 1. Meditate often of it: Luke ii. 19, Mary kept all these sayings.' How did she keep them? She pondered them in her heart.' Musing makes the fire to burn, and deep and constant thoughts are operative; not a glance or a slight view. The hen which straggleth from her nest when she sits a-brooding produceth nothing; it is a constant incubation which hatcheth the young. So when we have only a few straggling thoughts, and do not sit a-brooding upon a truth; when we have flashes only, like a little glance of a sunbeam upon a wall, it doth nothing; but serious and inculcative thoughts, through the Lord's blessing, will do the work. Urge the heart again and again; as the apostle, when he had laid down the doctrine of justification and the privileges thereof: Rom. viii. 31, Now what shall we say to these things?' Is this a truth?--then what will become of me if I disregard it? Thus to return upon our heart when any light begins to shine in our minds from the scripture: is this the word of God, and doth it find no more entertainment in my heart? 2. Receive it in the love of it. The apostle makes that to be the ground of apostasy: 2 Thes. ii. 10, Because they received not the truth in the love of it,' &c. Oh! let it soak into the affections. If it lie only in the tongue or in the mind, only to make it a matter of talk and speculation, it will be soon gone. The seed which lies upon the surface, the fowls of the air will pick it up. Therefore hide it deeply; let it get from the ear into the mind, from the mind into the heart; let it soak further and further. First men have a naked apprehension of truth, then it gets into the conscience, and then it lies in the heart, then it is laid up; but when we suffer it only to be made matter of speculation, it is soon lost. Know this, a man may receive a thing in the evidence and light of it, when he doth not receive it in the love of it. When it rests in naked speculation, then he receives a thing in the evidence and light of it; but when it hath a prevailing sovereignty in the heart, then we receive it in the love of it. When it is dearer than our dearest lust, then it will stick by us; when we are willing to sell all for the pearl of price, Mat. xiii. 46. We are often put to it what we will part with--our lusts or the truth. When it breaks in upon the heart with evidence and power, you cannot keep both. Therefore let it soak into the affections, and hide the word in your hearts, that you may not sin against God. Use 2. To direct you what to do in reading, hearing, meditating. 1. In reading. Hide the word in your hearts. The word may be reduced to doctrines, promises, threatenings. (1.) For doctrines, lay up knowledge, Prov. x. 14. It is a notable preservative against sin, and an antidote against the infection of the world, when we have a good stock of principles: Ps. xxxvii. 31, The law of God is in his heart; none of his steps shall slide.' As long as truth is kept lively and active, and in view of conscience, we shall not slide, or not so often slide. We have many temptations to divert us from the truth and obedience; but here we are in safety, when the law of God is in our heart. How often was the word of God in Joseph's heart: How can I do this great wickedness and sin against God?' Against God, that is of such a sovereign majesty!--against God, of such infinite goodness and mighty power, so able to save and to destroy! Every time you read the scriptures you should lay up something. The best way to destroy ill weeds is by planting the ground with right seed. Everywhere we shall meet with notable passages. Therefore, stock yourselves with good principles. (2.) Then for promises, that part of the word. What have you hidden in your heart for comfort against temptations, desertions, afflictions? What have you laid up against a dear year? Job xxii. 22, Lay up his word in thine heart.' In a time of trial you will find one promise will give you more comfort and support than all the arguments that can be produced by reason: Ps. cxix. 50, This is my comfort in my affliction; thy word hath quickened me.' He had a word to support him. Therefore let us treasure up all the promises; all will be little enough when we need comforts. That we may not have them to seek in a time of distress, it is good they should be familiar. As you read the word, collect for your comfort and profit; happy is the man that hath his garner full of them. (3.) And so for threatenings, especially against the sins we are most inclinable to: Who among you will give ear, and hear for the time to come?' Isa. xlii. 23. You should think of what will come afterward. It is well with you for the present, but matters to come are put off, little cared for, Amos vi. 3. 2. In hearing. Do not hear slightly, but hide the word in your heart, that it be not embezzled by thy own negligence, forgetfulness, running into carnal distractions; that it be not purloined by Satan, that he may not snatch away the good seed out of thy soul. When the word is preached, there is more company present than is visible; there are angels and devils in the assembly. Whenever the sons of God meet together, Satan is present with them. The devil is present to divert the mind by wandering thoughts, by raising prejudices, that we may cast out the word; or by excuses, delays, evasions, putting it off to others when we begin to have some sensibleness of our sin and danger. The devil is loath to let us go too far, lest Christ get a subject into his kingdom. Oh! therefore, labour to get something into thy heart by every sermon; some fresh notion or consideration is given out to set you a-work in the spiritual life. A conscientious waiting upon God will find something every time. It is sad to consider^how many have heard much, and laid up little or nothing at all; it may be they have laid it up in their note-books, but not laid up the word in their hearts. 3. For meditation. Meditate upon the word; do not study the word in a cursory manner, or content yourselves with a slight taste, or a little volatile affection; but ponder it seriously, that it may enter into your very heart. Hasty and perfunctory thoughts work nothing. Meat must be well chewed and digested, if you would have it turn into good blood and spirits. You must follow it close till it settle into some affection. So much for David's practice, I have hid thy word in my heart. The second thing is the aim and end of it, that I may not sin against thee. Doct. 2. In hiding the word in our hearts there must be a right end; our knowledge of it and delight in it must be directed to practice. 1. We must not study the word merely out of curiosity, that we may know what is said there, as men will pry into civil art and discipline. So the Athenians flocked about Paul, Acts xvii. 18-21; so for novelty's sake men may have an affection and a delight in the word: John v. 35, Ye rejoiced in his light for a season.' There are certain adulterous affections we have to the word when it is new and fresh, but when it grows stale we loathe it. This affection to the word is soon spent. 2. We must not hide the word in our heart merely that we may be able to teach others, that we may make a gainful trade of it. Alas! a man may teach others and be himself a castaway. Look, as in coining of money, an iron stamp may impress the character and print upon a piece of gold and silver, so God may use the gifts and know ledge of some men to beget faith in others, and perish themselves: Mat. vii. 21, We have prophesied in thy name;' yet Depart from me; I know you not.' 3. This must not be our end neither, not merely for delight. Largeness of knowledge brings a content with it, as it is an addition to our perfection. Truth is the object of our understanding, and may please an unsanctified mind. Not merely out of subserviency to some base and inferior ends, that we may get esteem in the world, or the repute of knowing persons, but as it is an elevation of the understanding. Every delight in truth is not a delight in God. There is a natural oblectation we have in the contemplation of any sublime truth; this is merely a delight in the work of our own faculties, when the affections are terminated in bare knowledge; as it is a high and mysterious truth, as it is a delectation to the understanding. 4. We are not merely to study the word for the comfortableness of it, and the suitableness to the conscience. As man is a reasonable creature, he will delight in knowledge; and as he hath a conscience presageous of death and judgment to come, he may delight in the comfort of it. Many search out promises that do not affect precepts. The stony ground seemed to have a joy; they may delight in the comfortable part of religion; but this joy comes to nothing this glad some forward spring is no sure prognostication of a plentiful harvest. Then do we receive the word aright when we look to the holy part, and mortify our natural desires and affections. Many deal with the word as great men do with fleshly companions--are willing to entertain them at their tables to hear their discourse, because of the pleasantness of their mirth; but to enter into bonds for them, and discharge them from debt, or better their fortunes, that they will not do. So many will give Christ and the word, and the comfortable part of it, entertainment; but they are loath to take the duty of the gospel upon themselves. Therefore, it is not enough to study the word merely that we may cherish our own persons with the comfortable part of it; but we must also study the holy part of it, and that which doth require our duty. Let us labour to hide the word in our hearts, as David did: I have hid thy word in my heart, that I might not sin against thee.' __________________________________________________________________ SERMON XIII. Blessed art thou, O Lord: teach me thy statutes.--Ver. 12. IN these words you have:-- 1. A compellation, blessed art thou, O Lord. 2. A supplication, teach me thy statutes. First, The compellation carrieth the force of an argument: Because thou art blessed, O Lord, therefore teach me. And therefore I shall open the sense of this title that is here given to God, so as I may still make good the argument. For the sense, God may be said to be blessed objectively or subjectively. First, Objectively, as he is the object of our blessedness. It is our blessedness to enjoy God: Ps. cxliv. 15, Blessed is the people whose God is the Lord.' That is our blessedness, to have God for our portion. As soon as we are admitted into covenant with God, we have a right to him: I am thy God;' and we have the full consummation of it when we enter into heaven; there we have the highest enjoyment of God that we are capable of. We have many fruitless and unquiet cares to enjoy the creatures, which are neither blessed in themselves, nor can make us blessed; but now God is our summum bonum, our chief good; the enjoyment of him is the chiefest good. Still we are capable of a higher happiness until we enjoy God. In other things we can neither have satisfaction nor security: the creature cannot satisfy, nor yet secure us in the enjoyment of itself. In this sense the argument will hold good: Blessed art thou, O Lord;' that is, Thou art the object of my blessedness; my blessedness lieth in the enjoyment of thee; therefore teach me thy statutes. If God be our chiefest good and our utmost end, it concerns us nearly to learn out the way how we may enjoy him: John xvii. 3, This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent.' It concerns believers to study that wherein their eternal happiness consisteth, and what is the way to get it: Thou art blessed, and therefore teach me thy statutes.' Secondly, Subjectively; and so again God is blessed either in an active or in a passive sense. 1. In an active sense. And here we must distinguish again; for so God is blessed either with respect to himself or with respect to us. [1.] Blessed in himself, as he hath the fulness of perfection and contentment. Blessedness is often ascribed to God: 1 Tim. i. 11, The glorious gospel of the blessed God.' I will open that place by and by: 1 Tim. vi. 15, Who is the blessed and only potentate, the King of kings, and Lord of lords.' Now, how is God blessed in himself? God's blessedness is that attribute by which the Lord, from himself, and in his own being, is free from all misery and enjoyeth all good, and is sufficient to himself, and contented with himself, and doth neither need nor desire the creature for any good that can accrue to him by us. Or, more shortly, God's blessedness is the fruition of himself, and his delighting in himself. Mark, it lieth not in the enjoyment of the creature, but in the enjoyment of himself. God useth us, but doth not enjoy us. As we enjoy a thing for itself, but we use it for another; so uti and frui differ: we use the means, but enjoy the end. God useth the creature in subserviency to his own glory. So it is said: Prov. xvi. 4, God made all things for himself.' His happiness lieth in knowing himself, in loving himself, in delighting in himself. But how is this used as an argument, Blessed art thou, O Lord; therefore teach me thy statutes'? Either thus: God, that is blessed, hath enough for himself; surely there is enough in him for us too: Gen. xvii. 1, I am God all-sufficient; walk before me, and be thou perfect.' I say, if God finds satisfaction enough in himself, our souls surely will find satisfaction in him. That which will fill a pottle, or greater measure, will fill a pint or a lesser measure; that which will satisfy a prince, and be enough for him in that estate, will satisfy a beggar, and supply his wants. God hath an infinite fulness of know ledge, comfort, and holiness; therefore surely enough to satisfy us, as empty as we are. Therefore we should desire to receive of this fulness in God's way. Or, again, thus: If God be blessed, we had need to inquire after his statutes, for these teach us the way how we may be blessed in God's blessedness, how we may be conformed to the nature of God, and live the life of God, and then surely we shall be happy enough. (1.) How we may be conformed to the nature of God: 2 Peter i. 4, That we may be partakers of the divine nature,' according to our measure, that ours may be such as his is. The promises, or the word, have an influence that way. If we see a man hath a rich trade, and secret ways of gain, every one would be acquainted with the mysteries and art of his getting, and desirous to know it. God is eternally blessed, therefore we should study to be like him. (2.) That we may live the life of God. Surely if we could learn to live such a life as God doth, we should be happy. However our prejudices darken it, yet the life of God cannot be a gloomy life. Now, ignorance of God's statutes is a great hindrance to the life of God: Eph. iv. 18, Being alienated or estranged from the life of God, through the ignorance that is in them, because of the blindness of their heart.' Well, then, the consideration of this, that God is blessed, will certainly make us prize his statutes, prize his word, for by that we are conformed to the nature of God, and to the life of God; we are engaged in the same design wherein God himself is engaged: God loves himself, and acts for himself, and pursueth his own glory. Now when the word of God breaks in upon the heart, we pursue the same design with God. Men are prejudiced against a course of holiness; it seems to look upon them with a sour and austere face. Surely God loves a pleasant life; whoever is miserable, he hath a full contentment. Doth he that made all things want true joy and contentment? Who should have happiness if God hath not? Now, when we learn, God's statutes, we come to be conformed to the nature of God; we love what he loves, and hate what he hates, and then we begin to live the life of God. The happiness of God lieth in loving himself, enjoying himself, and acting for his own glory; and this is the fruit of grace, to teach us to live as God lives, to do as God doth, to love him and enjoy him as our chiefest good, and to glorify him as our utmost end. This is the first sense wherein God may be said to be actively blessed, as he hath infinite complacency in himself. [2.] God is actively blessed with respect to us as he is the fountain of all blessedness. He is not only blessedness itself, but willing to communicate and give it out to the creature, especially his saints. He fills all created things with his blessedness: Ps. cxlv. 16, Thou openest thine hand, and satisfiest the desire of every living thing.' There is not a creature in the world but hath tasted of God's bounty, but especially the saints: Eph. i. 3, Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in Christ.' These are vessels into which God is still pouring more, until they be completely filled up. Now, this communicativeness that is in God, without any irking of mind, is a certain argument or encouragement to move us to seek of God grace to keep his statutes. This is often urged in this case, his communicativeness to all his creatures: ver. 64, The earth, O Lord, is full of thy mercy; teach me thy statutes.' Thou art bountiful to all creatures; and, O Lord, show thy bounty to me. The same again: ver. 68, Thou art good, and dost good; teach me thy statutes.' Every good, the more good it is, the more it is diffusive of itself. And it is a part of God's blessedness that he is still of the giving hand: Acts xx. 35, Remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.' It was a maxim which Christ commended to his disciples: Remember the words of the Lord Jesus;' that which he often inculcated, That it is more blessed to give than to receive.' The words formally indeed are not found in any evangelist; only there we may see the whole drift of Christ's doctrine was to press men to give; it is a more blessed thing. This is the happiness of God, that he gives to all, and receives of none; that he is so ready to communicate of his own fulness upon such free terms: John i. 16, Of his fulness have all we received, and grace for grace;' that is, grace for grace's sake. Thus we have seen how God is actively blessed. 2. God is passively blessed as he is blessed by us, or as worthy of all praise from us, for his goodness, righteousness, and mercy, and the communications of his grace. There are two words by which our thanksgiving is expressed--praise and blessing. You have both in Ps. cxlv. 10, All thy works shall praise thee, O Lord; and thy saints shall bless thee.' Praise relateth to God's excellency, and blessing to his benefits. His works declare his excellency: but his saints, which are sensible of his benefits, they bless him; they count him worthy of all honour and praise, and are ever ascribing to him, Rev. v. 13, Blessing, honour, glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.' Why blessing? As for other things, so it was for opening the book which was sealed with seven seals, and revealing his mind to his people; as you may see, ver. 9. So David here, Blessed art thou, O Lord: teach me thy statutes.' As if he had said, Lord, thou art, and thou shalt be blessed: I bless thee that thou hast taught me; and I desire thou wouldst teach me still, that I may ever bless thee. Thus it may be taken in a passive sense, as he is the object of our blessedness. [6] Well, then, all that I have said upon this compellation may be reduced to these six propositions:-- 1. That God is over all, and above all, blessed enough in himself, and needeth nothing from us to add to his happiness and perfection. That he is blessed enough in himself: Rom. ix. 5, God over all, blessed for ever.' That he needs nothing from us to add to his happiness and perfection: Ps. xvi. 2, My righteousness, my goodness, extendeth not to thee.' He is above our benefits and injuries. If there could result any one happiness to God from the creature, surely then he would have made the world sooner; what hindered him? for why should he keep himself out of his own happiness? And therefore he made the world, not that he might be happy, but that he might be liberal. Before ever there was hill or mountain, man or angel, God was happy enough in himself. The divine persons took infinite delight and complacency in each other; as their rejoicing is expressed: Prov. viii. 30, 31, I was daily his delight, rejoicing always before him.' God had infinite complacency in Christ, and Christ in God, both in the Spirit, all in each, and each in all, before ever there was hill or mountain. The world is upheld, as stones are in an arch, by a mutual dependence, by a combination of interests. We need one another, but God doth not stand in need of us. The head cannot say to the foot, I have no need of thee;' the greatest stand in need of the meanest, of their labours, their service; the meanest parts have their use in the body. But now, God standeth in no need of us, for he giveth all, and he receiveth nothing back again; as the fountain hath no need of the stream, but the stream hath need of the fountain. The sun fills the lap of the earth with blessings, and the earth returns nothing but vapours, that obscure its beams rather than add anything to its brightness. God filleth every living thing, especially his saints, with blessing, and receiveth nothing from us again. 2. Though God stand in no need of us, yet he is willing to communicate his blessedness, and to make us happy in the enjoyment of himself. There is a threefold consideration which doth advance the bounty of God--that to us, that himself to us, and that so readily and freely. [1.] That to us, who can neither hurt him nor help him: Ps. viii. 3, 4, Lord, what is man that thou art mindful of him? and the son of man that thou visitest him?' What a poor sorry creature is man! wilt thou set thine eyes upon such a one? What would God lose if we were all damned? or what would he gain if all were saved? He would lose no more by us than a bounteous man doth by the death of a company of beggars and maimed persons, which live upon his expense and charge. Wherein can we be useful to God? [2.] Herein lieth the bounty of God, to give us such a blessing as the enjoyment of himself. When he had no greater thing to swear by, saith the apostle, he sware by himself. When God hath no greater thing to give us, he gives us himself: I am thy God.' He scatters and sheds abroad some common influences upon all creatures; but to us he gives not only that which is his, but gives us himself, that when our happiness is at the highest, we may immediately enjoy him. For the opening of this blessedness in giving us the fruition of himself, consider we enjoy God two ways--mediately and immediately; one proper to this world, the other to the next. (1.) Mediately. We enjoy God when he communicateth himself to us by secondary means, or the interposition of the creature between him and us. Thus in common mercies, when he feeds us by his meat and drink, and enlighteneth us with his sun. Here in the world we have blessings at second or third hand: I will hear the heavens, and they shall hear the earth,' &c., Hosea ii. 21, 22. Whatever one creature affordeth to another, it hath it first from God. The creature is but an empty hollow pipe through which the blessing runs, and it passeth from pipe to pipe. God poureth out his influences to the heavens, and the heavens pour out their influences upon the earth; and the strength of the earth runneth up into corn, wine, and oil, and by corn, wine, and oil Israel hath his refreshments. So still from pipe to pipe is the blessing conveyed to the creature. So for special mercies; we have them by degrees; life, comfort, grace by the word and seals. But the Lord will not only supply us at second and third hand, but-- (2.) Immediately. When God communicates himself to us without any other thing between us and him; when we are immediately present with God, and have immediate influences from God, this is the happiness of heaven. In the heavenly state God shall be all in all,' 1 Cor. xv. 28. He shall be both the dispenser and the dispensation. There we see him face to face, and in his face and presence there is fulness of joy,' Ps. xvi. 11. That is our happiness in the next world, where immediate influences and virtue doth pass out from him. In heaven there is no temple, Rev. xxi. 22, But the Lamb is the temple of it' There is a service of God, and constant influences in that God supplieth all immediately from himself. [3.] This is upon free terms: John i. 16, Of his fulness have we all received, and grace for grace.' 3. The word of God, especially the gospel part, doth only teach us the way how we may be blessed in the enjoyment of God. That is a notable place to this purpose: 1 Tim. i. 11, The glorious gospel of the blessed God, which was committed to my trust.' Mark there, first, he calls it the glorious gospel.' When he speaks of the law in that place he saith, We know that the law is good,'--compare it with ver. 8; but when he comes to speak of the gospel, he calls it the glorious gospel.' The law is good, but the gospel glorious, because more of the glory of God is displayed and discovered to the creature. And the glorious gospel of the blessed God.' Titles are always suited to the case in hand; therefore it is called The glorious gospel of the blessed God,' because there God is discovered as ready to bless us; there is the way how we may come to be blessed in God, how he may with respect to us be a fountain of blessedness; there we have the highest discoveries of this mystery, the most moving arguments to persuade us to look after it; and with this gospel there is a grace, a virtue dispensed to enable us to walk in this way. So that if we would enjoy the blessed God, we must consult with his statutes, and especially the gospel. 4. If we would profit by the word of God, we must go to God, and desire the light and strength of his grace. If we would enjoy the blessed God, according to the direction of his word, we must not only consult with the word, but with God. Nothing else can draw us off from the world, and persuade us to look after heavenly things; nothing else will teach us the vanity of the creature, the reality of spiritual privileges. Until we see these things in a divine light, the heart hangs off from God; and therefore saith David, Ps. xvi. 7, I will bless the Lord, who hath given me counsel.' He had chosen God for his portion, and then I will bless the Lord,' &c. We shall still run after lying vanities until God doth open your eyes to see the mysteries of the word, and to be affected with the way. Those that are drawn to God must first be taught of God: John vi. 44, No man cometh to me, except the Father which hath sent me draw him;' for Christ adds presently, They shall be all taught of God.' Our hearts can never be drawn unto God until he take us into his own hands. 5. The more we are brought to attend upon the word, and the more influence the word hath upon us, the nearer the blessing. Christians, we are not far from the kingdom of God. There is some blessedness when we begin to look after the directions of the word, and to wait upon the teachings of God: Prov. viii. 34, Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.' Then you are in a hopeful way to true blessedness when you begin to be careful to attend upon God's teaching, much more when you have the fruits of it, when you know him so as to love him, so as to have your hearts drawn off from sin and folly: Acts iii. 26, Him hath God sent to bless you, in turning away every one of you from his iniquities.' The great business of Jesus Christ is to make us blessed in the enjoyment of God. But how is it? only by bare knowledge? No, it is by turning every one from his iniquity. So the more this teaching of God prevails upon the heart, the more blessed we are: Ps. cxix. 1, Blessed are the undefiled in the way, who walk in the law of the Lord.' Otherwise, to have a golden head and feet of clay, that is monstrous, as in Nebuchadnezzar's image; to have a naked knowledge of God, and not brought under the power of it. You read of the heathens, when they sacrificed to their gods, they were wont to hang a garland upon the heads of the beasts, and to crown them with roses, so they were led on to sacrifice. Many may have garlands upon their heads, ornaments of knowledge, yet are going on to destruction; therefore that light and teaching which conveyeth blessedness is such as prevaileth upon the heart, and doth effectually turn us to God. 6. It is not only an affront put upon God, but also a great wrong, to neglect the word of God, and the way he prescribes, and to seek blessedness in temporal things. Here you have the true way to blessedness set down in God's statutes; but in outward things there wants fulness, sincerity, eternity. [1.] There wants fulness. That which makes us blessed, it must fill up the heart of man. As a vessel is never full until it have as much as it can hold, so we can never be said to have a full happiness and contentment until we have as much as we can hold. That which fills must be greater than the thing filled. Now man's heart is such a chaos of desires, that it can never be filled up but in God: Ps. xvi. 11, In thy presence is fulness of joy; at thy right hand are pleasures for evermore.' Therefore, of the joy and happiness we have in God, it is said, Enter into thy master's joy,' Mat. xxv. When we speak of a cup of water, that enters into the man, that is taken down into the man; but if we speak of a river of water, or tub of water, that is greater than the man is capable of, or can receive,--the man enters into it; so this joy and happiness, which is truly and genuinely so, it must exceed our capacity, greater than we can receive, that we may enter into it; it is the infinite God can only satisfy the heart of man. In temporal things there is no kind of fulness; you have not one worldly comfort, but you desire more of it. Ahab was a king, yet still he wants something, Naboth's vineyard. A man is not satisfied with abundance, neither is his soul filled with increase of worldly things; yet we may desire more, Eccles. v.; and if we have one thing to the full, yet we shall need another. If a man be strong, he may need learning; it may be though he hath some kind of learning and know ledge, yet he hath not wisdom. Naaman was rich, wise, valiant, and honourable, but he was a leper. There is a but upon all worldly happiness; therefore there is no fulness in these things. [2.] There is no sincerity in them. All that is in the world is but a semblance and an appearance, that which tickles the senses; it doth not go to the heart. You would have thought Belshazzar was merry at the heart when he was quaffing and carousing in the cups of the temple; but how soon is the edge of his bravery taken off, Dan. v. 5, 6. Haman in the midst of his honours was troubled at the heart for want of Mordecai's knee. Those things which seem to affect us so much cannot allay one unquiet passion, certainly cannot still and pacify the least storm of the conscience; and therefore, whatever face men put upon temporal enjoyments, if they cannot see God's special love m them, they want sincere joy. There is many a smart lash they feel when the world hears not the stroke: Prov. xiv. 13, Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.' All the laughter and merriment which men seem to receive from the creature, it is but a little appearance, not such as will go to the conscience, that will indeed and thoroughly rejoice and comfort a man, and give him solid joy. [3.] There wants eternity. An immortal soul must have an eternal good, pleasures for evermore,' Ps. xvi. 11. In this world we have but a poor changeable happiness: Luke xii. 20, it was said to the rich fool, This night thy soul shall be required of thee.' Thus much for the first branch, blessed art thou, O Lord. Secondly, I come from the compellation to the supplication, teach me thy statutes. And here observe (1.) The person teaching; he speaks to God, Do thou, O God, teach,' (2.) We may consider the person taught, Teach me;' I, that have hid the word in my heart. David, that was a prophet, is willing to be a disciple. Those that teach others have need that God should teach them. The prophet saith, Teach me, O Lord.' David, a grown Christian, he desires more understanding of God's will. Certainly we should still follow on to know the Lord,' Hosea vi. 3. Heathens, that only knew natural and moral things, yet they saw a need of growth; and the more they knew, the more they discovered their ignorance; and always as they grew older, they grew wiser. How much more sensible would they have been of their defects in the knowledge of spiritual things, if they had in a little measure been acquainted with the mysteries of godliness, that pass all understanding, and are so much from human sense, and above the capacities of our reason! Prov. xxx. 3, Agur said, I neither learned wisdom, nor have the knowledge of the holy.' There is very much yet to be learned of God, and of his ways. Many think they know all that can be taught them. David, a great prophet, a man after God's own heart, yet is earnest that God would teach him his statutes. (3.) The lesson or matter to be taught, thy statutes;' so he calls the word, because the doctrines of it have the force of a law published; they do unalterably bind, and that the soul and conscience; and therefore the precepts, counsels, and doctrines of the word are all called statutes. The point is-- Doct. If we would know God's statutes so as to keep them, we must be taught of God. Here I shall inquire-- 1. What it is, or how doth God teach us? 2. The necessity of this teaching. 3. The benefit and utility of it. First, How doth God teach us? Outwardly, by his ordinance, by the ministry of man. Inwardly, by the inspiration and work of the Holy Ghost. 1. The outward teaching is God's teaching, because it is an ordinance which is appointed by him. Now both these must ever go together, external and internal teaching: Despise not prophecy, quench not the Spirit.' If you would have any enlightening and quickening of the Spirit, you must not despise prophecy. We teach you here, and God blesseth. Jesus Christ, when he comes to teach his disciples, first he openeth the scripture, Luke xxiv. 37; and then, ver. 45, he opened their understandings.' Of Lydia it is said, God opened her heart in attending to the things spoken by Paul,' Acts xvi. 14. She was attending, and then God openeth her heart. When the eunuch was reading, then God sends an interpreter. The outward means are necessary; it is God's teaching in part; but the inward grace especially. Both these must go together; for it is said, John vi. 45, Every man that hath heard, and hath learned of the Father, cometh unto me.' There must be a hearing of the word, and so there is a teaching from God. But-- 2. The inward teaching, which is the work of the Spirit, that needs most to be opened. What is that? It consists in two things--(1.) When God infuseth light into the understanding, so as we come to apprehend the things of God in a spiritual manner: Ps. xxxvi. 9, In thy light shall we see light.' There is no discerning spiritual things spiritually, but in God's light. There may be a literal instruction which one man may give to another, but in thy light only shall we see light;' such a lively affective knowledge as disposeth the heart for the enjoyment of God. There is a seeing, and a seeing in seeing: Isa. vi. 10, Lest in seeing they shall see.' A man may see a truth rationally that' doth not see it spiritually. Now, when we have the Spirit's light, then in seeing we see. Or, as the apostle calls it, Col. i. 6, A knowing of the grace of God in truth,' since you did not only take up the report, but feel it, and had some experience of it in your hearts. Again, (2.) God's teaching consisteth not only in enlightening the understanding, but in moving and inclining the heart and the will; for God's teaching is always accompanied with drawing: John vi. 44, No man cometh to me, except the Father draw him;' which Christ proves, ver. 45, because they shall be all taught of God.' The Spirit's light is not only directive, but persuasive; it is effectual to alter and to change the affections, and to carry them out to Christ and to his ways; he works powerfully where he teacheth. When the Holy Ghost was first poured out upon the apostles, there was a notable effect of it; it came in the appearance of cloven tongues, like as of fire, Acts ii. 3, to show the manner of the Spirit's operation by the ministry; not only as light, but as fire: it is a burning and a shining light; that is, such a light as is seasoned with zeal and love, that affects the heart, that burns up our corruptions. And therefore, you know, when Christ would put forth a divine effect in his conference with his two disciples, it is said, Their hearts burned within them while he talked with them,' Luke xxiv. 32. There is a warmth and heat conveyed to the soul. Thus for the nature of this teaching. Secondly, The necessity of this teaching will appear in several things. 1. If we consider the weakness of a natural understanding: 1 Cor. ii. 14, The natural man receiveth not the things of the Spirit of God, because they are spiritually discerned.' They must be spiritually understood. There must be a cognation and proportion between the object and the faculty. Divine things cannot be seen but by a divine light, and spiritual things by a spiritual light, else they shall have no savour and relish. Can sense, which is the light of beasts, trace the workings or the flights of reason? Can you see a soul or an angel by the light of a candle? There is no proportion between them. So, can a natural man receive the things of the Spirit? He receives them not. Why? Because spiritual things must be spiritually discerned. 2. There is not only blindness, but obstinacy and prejudice. When we come to judge by sense and reason, the whole business of Christianity seems to be a foolish thing to a carnal heart. To give up ourselves to God, and all our interests, and to wait upon the reversion of a happiness in another world, which is doubtful whether there will be any such thing or no, is a folly to him. To deny present lusts and interests, to be much in prayer, and be often in communion with God, is esteemed a like folly. When the apostle came to preach the gospel to the wits at Athens, they scoffed at him; they entertain his doctrine as fire is entertained in wet wood, with hissing and scorn. To do all, and suffer all, and that upon the account of a happiness to come, to a carnal heart this is but a fancy and a mere imagination. 3. As blind and obstinate, so we are apt to abuse truth. Carnal hearts turn all to a carnal purpose. As spiders assimilate and turn, all they suck into their own substance, so doth a carnal heart turn all, even the counsels and comforts of the word, to a carnal purpose. Or as the sea, whatever comes into it, the sweet rivers and droppings of the clouds, turns all into salt water: Hosea xiv. 9, Who is wise, and he shall understand these things; prudent, and he shall know them; but the transgressors shall stumble therein.' As right excellent and as notable as the doctrines of the word are, yet a carnal heart finds matter in them to stumble at; he picks that which is an occasion of ruin and eternal perdition from the scripture; therefore the apostle saith, Eph. iv. 21, If ye have learned of him as the truth is in Jesus.' We are never right, and truth never works us to regeneration, but it is only fuel for our lusts, until we have learned it as it is in Jesus. Carnal men undo themselves by their own apprehensions of the truths of God. Luther calls some promises bloody promises, because of the mistakes of carnal men by their perverse application. Therefore, that we may maintain an awe of God in our soul, we need to be taught of God. 4. We are apt to abuse our knowledge. Saving knowledge makes us more humble, but carnal knowledge more proud. Where it is in gift rather than in grace, there men are puffed up. The more we know God or ourselves by a divine light, the more humble we shall be: Jer. xxxi. 18, 19, When I was instructed, I smote upon my thigh; I was ashamed, even confounded, because I did bear the reproach of my youth.' The more light we have from God, the more we look into a vile heart. When Adam's eyes are opened, he runs into the bushes; he was ashamed. So when God opens the eyes, and teacheth a Christian, this makes him more humble. 5. There needs God's teaching, because we are so apt to forsake when we have known the things of God: Ps. cxix. 21, The proud do err from thy commandments.' What is the reason David was so stead fast in the truth? He did not take it up from the teachings of man, but from the teachings of God. When a man leads us into any truth, another man may lead us out again. But now, when God hath taught us, and impressed truth upon the heart, then it is durable. What is the reason believers are not as fickle as others, and not led away by the impure Gnostics, and like those libertines now among us? 1 John ii. 20, Ye have an unction from the Holy One, and ye know all things.' They had an unction which came down from Jesus Christ upon their hearts; and then a man is not led away by every fancy, but begins to grow stable in spirit. 6. We cannot tell how to master our corruptions, nor restore reason to its dominion again. It is not enough to bring light into the soul, but we must have power and efficacy, or true conversion will not follow. Man's reason was to govern his actions. Now, all literal instruction is weak, like a March sun, which draweth up the vapours, but cannot scatter them; it can discover sins, but cannot quell them: Rom. vii. 9, When the commandment came, sin revived, and I died.' He could not tell how to bridle his lusts; he found them more outrageous: The good that I would do, I do not; and the evil which I would not, that I do.' Thirdly, The benefit and utility of God's teaching. When God teacheth, truth cometh upon us with more conviction and demonstration, 1 Cor. ii. 6, and so hath a greater awe and sovereignty. Those that have made any trial can judge between being taught of God and men. Those that are taught of men, the charms of rhetoric may sometimes stir up some loose affection, but it doth soon vanish and wear away again; but the work of God makes deep impression upon the soul, and truths are then more affective. Man's knowledge is sapless, dry, and unsavoury: 2 Peter i. 8, For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.' There may be an empty belief, and a naked and inactive apprehension of Christ, which stirs up no affection; but the light which comes from God enters upon the heart, Prov. ii. 10; it affects the whole soul. It doth not only stay in the fancy, float in the brain, but affect the heart. And then it is renewing. Man's light may make us more learned but God's light more holy. We are changed by beholding the glory of God into the same image,' 2 Cor. iii. 18. __________________________________________________________________ [6] Qu. blessing'?--ED. __________________________________________________________________ SERMON XIV. With my lips have I declared all the judgments of thy mouth.--Ver. 13. FOR the coherence of these words, you may refer them either to the 11th or 12th verse. If to the 11th verse, there he speaks of hiding the word in his heart, and now it breaks out in his tongue. First it must be in the heart, and next in the tongue. First in the heart. It is but hypocrisy to be speaking and talking of good things, when we have not been refreshed and warmed by them ourselves. Christianity is not a religion to talk of, but to live by. There are many rotten-hearted hypocrites that are all talkers; like the moon, dark in themselves, whatever light they give out to others; or like negroes, that dig in rich mines, and bring up gold for others, when themselves are poor. The power of grace in the heart is a good foundation for grace on the lips. This is the method and order wherein David expresseth it: I have hidden thy word in my heart;' and then, With my lips have I declared,' &c. And as it must be first in the heart, so next in the tongue. John vii. 38, Christ speaks of him that believeth in him, that out of his belly shall flow rivers of living water.' By the belly is meant the heart. When there is true grace in the heart, the sweet influences thereof will flow forth in their common discourse for the refreshing of others; as a spring sendeth forth the streams to water the ground about it. If the heart be full, the tongue will drop what is savoury. I say, certainly if it be within, it will break out. The word is to be hid, but not like a talent in a napkin, but like gold in a treasury, to be laid out upon all meet occasions. Thus referring it to the 11th verse, there may be a fair connection. Or if you refer it to the 12th verse, Blessed art thou, O Lord: teach me thy statutes:' teach me that I may teach others. Our requests for knowledge are like to speed when we are willing to exercise this knowledge for the glory of God and the good of others. Talents thrive by their use: To him that hath shall be given,' Mat. xxv. 29; that is, to him that useth his talents. Trading brings increase; and so it may be used as an argument to back that petition, Lord, teach me; for I have been ever declaring with my lips all the judgments of thy mouth. Again, none can speak of God with such savour and affection as he that is taught by God: Teach me, and I have or will declare (it may be read either may) all the judgments of thy mouth. A heathen could say, Non loquendum de Deo sine lumine--we must not speak of God without light. The things of God are best represented with the light of his own grace. David shows that he would perform the duty of a good disciple; that he would teach others if God should teach him. In the words two things are to be explained-- 1. What he will declare, all the judgments of thy mouth. 2. In what sense he will declare them. First, What he will declare. God's will, revealed in the scripture, is called The judgments of his mouth,' his judgments. I have showed that, ver. 7, at large. Briefly now I will add two reasons: First, Because it is the rule according to which we must judge of all spiritual truth: Isa. viii. 20, To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.' Secondly, It is the rule according to which we must look to be judged both here and hereafter. Here, I will chastise them (or judge them) as their congregation hath heard,' Hosea vii. 12. According to the sentence of the word, so will the course of his providence be, and according to which we shall be judged hereafter: John xii. 48, The word that I have spoken, the same shall judge him in the last day.' God's providences are a comment upon the scriptures. The scripture is not only a record of what is past, but a calendar and prognostication of what is to come. You may read your doom, your judgment there; for the statutes of the Lord are all called judgments, because of an answerable proceeding in the course of God's providence: if men escape here, they will not escape the judgment of the last day, when the sentence of that God shall infallibly be made good. Now, the verdict of the word is called the judgments of his mouth, as if God himself had pronounced by oracle, and judged from heaven in the case; and these judgments of his mouth the Psalmist saith shall be the matter of his discourse and conference with others. Secondly, In what sense it is said that he will declare all the judgments of his mouth. In this speech David may be considered as a king, as a prophet, or as a private believer. 1. As a king; so some conceive that whenever he judged or gave sentence upon the throne, he would declare the judgments of God's mouth; that is, decree in the case according to the sentence of the law. In favour of this sense it may be alleged-- [1.] That certainly the king was bound to study the law of God, as you shall see, Deut. xvii. 18, 19, When he sitteth upon the throne of his kingdom, that he shall write him a copy of this 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.' Every king was bound to have a copy of the law, the Rabbis say, written with his own hand, carried about with him wheresoever he went, in city or camp. [2.] That the kings of Judah were bound up by the judicials of Moses, out of that which is before the priests and Levites;' that is, according to thy judicial laws, so will I pass sentence upon malefactors. [3.] That, proceeding according to this rule, their declarations in court were the judgments of God's mouth: 2 Chron. xix. 6, He said to the judges, Take heed what ye do; for ye judge not for man but for the Lord, who is with you in the judgment.' If this sense did prevail, we might observe hence, that a godly man useth the word to season the duties of all his relations. And again, that a good magistrate is so to judge upon the throne that his sentences there may be as the judgments of God's own mouth. But that which caused this misconceit was the word judgments, which is not of such a limited import and signification as those that pitched upon this interpretation did conceive, and therefore mistook the meaning of this place. 2. David may be considered here as a prophet, and so a pattern of all teachers. He asserts his sincerity in two respects--(1.) As to the matter of his doctrine; it should be the judgments of God's mouth, such as he had received from God. (2.) As to the extent; that he would declare all the judgments of his mouth. [1.] As to the matter of his doctrine, it should be the judgments of his mouth. That which should be declared and taught in the church should not be our own opinions and fancies, but the pure word of God; not the vanity of our thoughts, but the verity of his revelations; otherwise we neither discharge our duty to God, nor to the children of God. Not to God, when we come in his name without his message: Jer. iv. 10, Ah Lord! thou hast greatly deceived this people,' saith the prophet Jeremiah to God. Thou hast done it; because the false prophets had done it in his name. The dishonour reflects upon him when his ordinance is abused to countenance the fancies of our own brain. Nor to the children of God, whose appetite carrieth them to pure unmixed milk: 1 Peter ii. 2, As new-born babes desire the sincere milk of the word, that ye may grow there by,' logikon adolon gala--unmixed milk. The more natural the milk is, and without any mixture, the more kindly to a gracious ap petite. To mix it with sugar, and the luscious strains of a human wit, doth but disguise it, and hide it from a spiritual taste. But to mix it with lime, as Jerome saith of heretics, makes it baneful and noxious^ Thus he speaks of his faithfulness as a prophet, a public teacher in the church. [2.] As to the extent; all the judgments of thy mouth, without adding or diminishing. No part of God's counsel must be forborne, either out of fear or favour. Our work is not to look what will please or displease, but what is commanded: Acts xx. 27, I have not shunned to declare the whole counsel of God.' If it be the counsel of God, let it succeed how it will, it must be spoken. So David here, all the judgments of thy mouth. 3. David may be considered as a private Christian; and so, I. would declare all the judgments of thy mouth in a way of conference and gracious discourse. This is the sense I shall manage. The consideration I shall insist upon is this:-- Doct. It concerns all that fear God to declare upon meet occasions the judgments of his mouth. How? In the way of public teaching? Shall every one that hath, knowledge and parts teach? I answer--No. There are some separate for that work: Acts xiii. 2, Separate unto me Paul and Barnabas for the work whereunto I have called them.' Paul and Barnabas were gifted and called by the Spirit, yet were to be solemnly authorised by prophets and teachers at Antioch, by officers of the church. Was it not enough that they were called by the Holy Ghost? What can man add more? There must be order in the church. Though they were called, yet they were to be ordained, and to have a solemn commission. It is true, all Christians are prophets, yet they are not to invade the office ministerial; as they are also all kings, yet they are not to usurp the magistracy, or to disturb the ruler in his government. If Christians would but meditate more, and see how much they have to do to preach to their own hearts; if they would but regard the unquestionable duty that they owe to their families more, this itch of public preaching would be much abated, and many other confusions and disorders among us would be prevented; and they would sooner find the Lord's blessing upon interchangeable discourse, gracious conferences, than this affectation of sermoning and set discourses. Well, then, we are to declare the judgments of his mouth, not by way of public teaching, but by way of private conference, edifying others, and glorifying God by the knowledge and experience that we have-- First, In our own families. Secondly, In our converses. 1. In our own families, in training up children and servants in the way of the Lord, and inculcating the doctrine of God upon them. This is a commanded duty, as you may see, Deut. vi. 6, 7, And these words which I command thee this day shall be in thine heart.' What then?' 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.' Morning and evening, rising up and lying down, at home and abroad, they should be instructing their families. When the word of God is in the heart, thus it will break out. And chap, xi. 19, you have the same again. This is a duty God reckoneth upon, that you will not omit such a necessary piece of service: Gen. xviii. 19, I know Abraham, that he will command his children and his household after him, and they shall keep the way of the Lord.' God promiseth himself, that from Abraham and his family he should have respect. God hath made many great promises to Abraham, as he doth now to all believers; but if you would have him bring upon you that which he hath spoken, you must not disappoint him. The seasoning of youth betimes in your families is a very great advantage. The family is the seminary of the church and state; and usually those that are ill-bred in the family, they prove ill when they come abroad. A fault in the first concoction is not mended in the second; and therefore here you should be declaring the mind and counsel of God to them. Many that afterwards prove eminent instruments of God's glory will bless you for it to all eternity. It is the best love you can express to your children, when you take care to season them with the best things. A husband is charged to love his wife. How shall he express this love? Eph. v. 25, 26, Even as Christ also loved the church, and gave himself for it, that he might sanctify and cleanse it,' &c. I suppose the degree is not only commended for a pattern, but the kind; it must be such a love as Christ bore to his church: He gave himself for her, that he might sanctify her.' It must be such a love as tends to sanctification. It is a poor kind of love parents express to their children in providing great estates and portions for them, or bringing them up in trades that they may thrive in the world. But when you train them up for heaven, there is the best love: Prov. iv. 3, 4, For I was my father's son' (he was the darling) , tender and only beloved in the sight of my mother.' And wherein was that love expressed? He taught me also, and said unto me, Let thine heart retain my words; keep my commandments and live.' So for servants; it is not enough to provide bodily maintenance for them--so we would do for the beasts if we would use their strength and service; but we are to instruct them according to our talents. And that is the best love we can show, to provide for their souls. 2. In our converses, speaking of God and of his word in all companies, instructing the ignorant, warning and quickening the negligent, encouraging the good, casting out some savoury discourse wherever we come. So Ps. xxxvii. 30, The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.' A good man studieth in his speeches to glorify God, to edify those he speaks to: I will declare thy judgments,' saith David. Wise and gracious discourse drops from him. So Cant. iv. 11, Thy lips, my spouse, drop as the honeycomb; honey and milk are under thy tongue.' The passages of that song are to be understood in a spiritual sense. Now the lips and the^ tongue being instruments of speech, and milk and honey things by which the word is expressed, I suppose it is meant of a conference; and because the word of God is compared to milk and honeycomb, it shows that their conference should be gracious and edifying. This is that which drops from a sanctified mouth. For the reasons of this:-- 1. I shall argue from the interest which God hath in the lips and tongue, and therefore they must be used for God. He made them, bought them, and, if we belong to him, we gave them up with other things to him. We did not reserve our tongues. When we resigned and surrendered ourselves to the Lord's use, we did not make exception. The same argument which holds good for the whole body, why it should be possessed in sanctification and honour, holds good for every part of it: 1 Cor. vi. 20, Ye are bought with a price, therefore glorify God in your bodies, and in your spirits, which are God's.' Thy whole is God's, thy spirit, thy body, and every part; thy wit, strength, hand, tongue, all are God's; and therefore he expects to be glorified by thy tongue. They were rebels that said, Ps. xii. 4, Our lips are our own; who is lord over us?' There is nothing we have that is ours, but God's. Our hearts are not our own, to think what we will; nor our tongues our own, to speak what we will. God expects service from the tongue, otherwise we must be answerable for it when our sovereign Lord calls us to an account. Now, it is strange God should have so clear a right to our speech and language, and yet so little a share therein: Give unto Caesar the things that are Caesar's, and unto God the things that are God's.' Thy tongue and thy lips, whose are they? If thou couldst make thy tongue of thyself, then thou mightst use it for thyself; but since you had it from God, you must use it for God. But, alas I how little are men mindful of this I Follow them all the day, you get not one word of God from them; they use their tongues as if they were their own, not God's. 2. It is the glory of the tongue to serve God in this kind. It is the most excellent member in the body when it is well used for the glory of God and edification of others; therefore called our glory often in the psalms: Awake, my glory;' that is, my tongue; and what is glory in the Old Testament is rendered tongue in the New, Acts ii. Our tongue is our glory. Why? Because we have this advantage by it, we may speak for God: Therewith bless we God,' James iii. 9. The benefit of speech is our privilege above angels and beasts. Angels they have reason, but no tongues; and beasts they have tongues, but no reason to guide them and act them. But now we have tongues and reason both, that we may declare our maker's praise. Surely this member and instrument was not given us to savour meats and drinks--that is not the highest use of it--but to express the sense and affections of the mind; not to utter vain, frothy, frivolous things what an abuse is that!--but to comfort and instruct one another in the things of God. It is our glory. 3. Every creature hath a voice like itself, and therefore so should the new creature have. The ox bellows, the ass brayeth, goats and sheep may be known by their bleat, and so is a man by the tenor of his discourse. As the constitution of the mind is, so are the words. A wicked man hath a vain heart, and therefore his discourse is idle and frivolous: Prov. x. 20, The tongue of the just is as choice silver, but the heart of the wicked is little worth.' The antithesis shows it should have been said, The tongue of the wicked is little worth;' but he would point at the cause of it, the heart of the wicked.' There is a quick intercourse between the tongue and the heart. Now, because the heart of the wicked is nothing worth, all his thoughts and musings are vain; he goes grinding chaff in his mind all the day; his mind, like a mill, is always at work, not upon corn, that it might be bread for his soul, but upon chaff; therefore, because his heart is nothing worth, his tongue is nothing worth. The tongue of the just is as choice silver, it brings in a great deal of treasure. But take a wicked man, all the workings of his heart, his thoughts and discourses, when summed up together, the product and total sum at night is nothing but vanity: The Lord seeth all their thoughts are but vain.' A vain heart will have vain speeches, and so a cankered sinner will have cankered discourse, as a putrid breath discovereth rotten lungs. Every man's speech is as his humour is. Come to a covetous person, he will be discoursing of farms, oxen, bargains, wares, and such like. Come to an epicurean gallant, to a voluptuary, and he will be telling you of horses, games, dogs, meats, drinks, merry company. Go to the ambitious, they will be talking of honours, offices, and the like. As they are of the flesh, so their talk savours of fleshly things. Every man hath a voice like himself, he speaks according to the constitution of his mind. Go to the discontented man, he will be talking of his adversaries, telling of affronts, wrongs, and public offences received. But a godly man hath a voice too like himself; he will be declaring the judgments of God's mouth; he will be speaking out of the word of God, of things within his sphere, and suitable to his kind: Mat. xii. 35, A good man out of the good treasure of his heart bringeth forth good things.' Still the tap runs according to the liquor with which the vessel is filled, and a man's speech bewrays him of what kind he is; and therefore, since every creature hath a voice like himself, so should the new creature have. 4. I shall argue from the nature of good, which is communicative, and loves to propagate itself--omne bonum sui diffusivum: Luke xxii. 32, Thou being converted, strengthen thy brethren.' He had had experience of a changeable heart; now go strengthen others. Fire turneth all things about it into fire; leaven pierceth through the whole lump. So grace seeks to propagate and diffuse itself. Therefore, when the work of God is written upon a man's mind and laid up in his heart, he will be declaring and speaking of it to others. Naturalists observe that mules and creatures which are of a mongrel race do not procreate after their kind; so the false Christians are not for propagating and enlarging Christ's interest; they are not so warm, spiritual, and heavenly in their discourses. Andrew, when acquainted with, Christ, calls Peter, and both call Nathanael: John i. 41-45, We have found the Messiah,' John calls his disciples. As a hen, when she hath found a worm or a barleycorn, clucks for her chickens that they may come and partake of it with her, so a man acquainted with Christ, who hath tasted that the Lord is gracious, he cannot hold; he will be calling upon his friends and relations to come and share with him of the same grace. As they have more of God, they will improve it for the comfort of others, and are willing to take hold of all opportunities to this end. 5. It discovereth plenty of knowledge and a good esteem of the word. (1.) Plenty of knowledge, when it is so apt to break out. When these living waters run out of the belly, it is a sign of a good spring there: Col. iii. 16, Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another.' It is a sign we have gotten the riches of understanding; for out of the abundance of the heart the mouth speaketh. So Prov. xvi. 23, The heart of the wise teacheth his mouth, and addeth learning to his lips.' When our speech hath weight and worth in it, and we are ready upon all occasions, it argueth a good stock of the word. You know a man that puts his hand in his pocket, and brings up gold at every draught, it is a sign he hath more plenty of it than silver; so when we are ready to bring out gracious discourses, it argueth a treasure and stock within. (2.) It argueth a good esteem of the word. Things that are dear and precious to us, we use to discourse of them. What we love, admire, and affect, the tongue will be occupied about such things: John iii. 31, He that is of the earth is earthly, and speaketh of the earth;' and 1 John iv. 5, They are of the world, therefore speak they of the world.' I know it is spoken in the first place of ordinary teachers. All men, whose original is of the earth, they savour of it in their speech; when they speak of divine things, there is some earthiness in it. The other scripture is meant of false teachers, they savour of the world, all their teaching doth savour of their affections. But both places give this general truth: What a man's affections are upon, it is most ready in his mouth. Therefore it argueth we are affected with the word of God when we are declaring it upon all occasions. 6. It is for our benefit to be talking of good things to others. The breasts that are not sucked do soon grow dry, but the more they are milked out and drawn, the greater is the increase; so in spiritual things, we gain by communicating; by discourse, truths are laid more in view. We find in any art of common learning, the more we confer about things with others, the more understanding we get ourselves: Prov. xi. 25, The liberal soul shall be made fat; and he that watereth shall be watered also himself.' It is spoken of alms; it is true of spiritual alms, as plain experience shows. By watering and refreshing others, the more are we comforted and refreshed ourselves. The loaves were increased in the dividing. Solomon compares conference to the whetting iron upon iron; the more one iron is whetted upon another, both are sharpened; so by conference our gifts are increased. Earthly goods, the more they are given out, we have the less in view and visible appearance, though God can increase them; but now, in heavenly and spiritual things, in the very giving out to others, they are increased upon our hands. Use 1. To shame us for our unprofitableness in our relations and converses; for these are two things wherein a Christian should take occasion to declare the judgments of God's mouth. 1. In our relations, that we do no good there in declaring the judgments of God's mouth to one another. Surely every relation is a talent, and you will be accountable for it, if you do not improve it for your master's use. The husband is to converse with his wife as a man of knowledge; 1 Peter iii. 7; and the wife to gain upon the husband, 1 Peter iii. 2; and both upon the children and servants. The members of every family should be helping one another in the way to heaven. With what busy diligence doth an idolatrous family carry on their way and their course! See Jer. vii. 18, The children gather wood, and the fathers kindle the fire,' &c., saith the Lord. Every one will have his hand in the work, and are quickening and inflaming one another. Fathers, children, husbands, wives, all find some employment or other about their idolatrous service. Oh, that every one would be as forward and zealous and helpful in the work of God! Oh, that we were as careful to train and set our families a-work in a course of godliness! Christians should reason thus: What honour hath God by making me a father, a master of a family? Every such an one hath a charge of souls, and he is to be responsible. It will be no grief of heart to you when by your means they become acquainted with God: Ye are my crown and my rejoicing,' says the apostle, of the Thessalonians converted by his ministry. It will be a crown of honour and rejoicing in the day of the Lord, when you have been instrumental, not only for their prosperity in the world, but of their increasing in grace. 2. In our converses, how little do we edify one another! If Christ's question to the two disciples going to Emmaus were put to us: Luke xxiv. 17, What manner of conversation had you by the way?' what cause should we have to blush and be ashamed! Generally our discourse is either--(1.) Profane and sinful; there is too much of the rotten communication which the apostle forbids: Eph. iv. 29, Let no corrupt communication come out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearer.' Rotten discourse argueth a rotten heart. Or, (2.) Idle and vain, as foolish tales. The apostle bids Timothy, 1 Tim. iv. 7, to refuse profane and old wives' fables,' or vain compliments,' though we are to give an account for idle words, Mat. xii. 36. Or else, like the Athenians, we spend our time in hearing and telling news,' Acts xvii. 21. Or we please and solace ourselves with frothy flashes of wanton wit, and jesting that is not convenient,' which the apostle forbids, Eph. v. 4. The praise of a Christian lieth not in the wittiness, but in the graciousness of his conversation. That which is Aristotle's virtue is made a sin with Paul--foolish jesting. You should rather be refreshing one another with what experiences you have had of the Lord's grace; that is the comfort and solace of Christians when they meet together. But when men wholly give up themselves to move laughter, all this is idle and vain discourse. It is not enough to say it doth no hurt, but what good doth it do? doth it tend to the use of edifying'? A Christian that hath God and Christ, and his wonderful and precious benefits to talk of, and so many occasions to give thanks, he cannot want matter to discourse of when he comes into company; therefore we should avoid vain discourse. Or, (3.) We talk of other men's matters or faults, as the apostle speaks of those, 1 Tim. v. 13, that wandered from house to house; that were not idle only, but tattlers also, and busybodies, speaking things which they ought not: Lev. xix. 16, Thou shalt not go up and down as a tale-bearer among thy people.' The Hebrew word signifies a merchant, or one that goeth about with spices to sell; thence the word is used for one that wandereth from place to place, uttering slanders as wares. These pedlars will always be opening their packs. Men fill up time by tattling and meddling with others: Thus have I heard of such or such an one. Or, (4.) our discourse is wholly of worldly business, not a word of God: They are of the earth, and speak of the earth,' John iii. 31. The habituating ourselves to worldly discourse together, without interposing something of God, is a great disadvantage. Or, (5.) vain jangling; if we speak of anything that hath an aspect upon religion, we turn it into a mere dispute about opinion; we do not use conferences as helps to gracious affections. How many are there sick of questions, as the apostle saith, and dote upon strife of words'? 1 Tim. vi. 4. Thus if we did put ourselves to question at night, What have I spoken? what good have I done? what good have I received from such company?--it would make the word more sensible and active upon our souls. Use 2. To press us to holy conference, both occasional and set. 1. Occasional. We are not left at random in our ordinary discourse, to speak as we will; but at all times and with all persons we should have an eye to the good of those with whom we speak: Col. iv. 6, Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.' In visits, walks, journeys, let your speech be always with grace. We should ever be drawing to good discourse, as remembering we must give account: James ii. 12, So speak as those that shall be judged by the law of liberty.' Certainly a gracious heart will thus do. He that doth not want a heart will not want in occasion of interposing somewhat for God. This was Christ's manner: Luke xiv. 15, when he was eating bread in the Pharisee's house, he discourseth, Blessed is he that shall eat bread in the kingdom of God.' There will be a feast in heaven, when we shall sit down with Abraham, Isaac, and Jacob in the kingdom of God.' So when Christ was at Jacob's well, John iv. 14, he discourseth of the well of living waters which springeth up to eternal life'; still he draweth towards some gracious improvement of the occasion. So John vii. 37, when he was at the feast of tabernacles, and it was the custom there to fetch water from Siloa, and pour it out upon the altar of burnt-offerings--they were to make a flood of it--Christ improves it: If any man will come to me, out of his belly shall flow rivers of living water;' he spiritualiseth the occasion. If our hearts were as they ought to be, we would have a gracious word more ready; we would either be beginning or carrying on good conference where-ever we came. But Christians are to seek, either through barrenness or leanness of soul; they have not that good treasure or stock of knowledge in them, or through the custom of vain speech. And the great cause of all is the prevalency of an unsanctified and worldly heart; this hindereth us from being more fruitful in our converse. 2. It should press us to holy conferences set. There may be, and should be, some set time for mutual edification. It is not the duty only of the ministers, but also of private Christians, keeping within the bounds of their station and the measures of their knowledge, to teach and to instruct one another. The scriptures are full of this: Col. iii. 6; Col. i. 5-11; Heb. iii. 13; Jude 20. Christians should often meet together for prayer and spiritual edification. So Heb. x. 24, 25; Rom. xv. 14. I heap up these places because of the error of the Papists, who will not have the laity speak of scripture, or things pertaining to scripture. Whereas you see these injunctions are plain and clear, and it is a great part of that holy communion that should pass between saints, this mutual exhorting, quickening, and strengthening one another's hands in the work of the Lord. These places are not to be under stood of public communion, of church societies, but of private conferences, by way of interchangeable discourse and mutual edification. It is not necessary these set conferences should be always, and all the members of the church meet and confer together; but a company of savoury Christians, whose spirits suit best in commerce, and most likely to help one another. Though I am to love all the brotherhood, and carry a respect to all in relation to me, yet I am to single out for my advantage some of the most eminent, or the most suitable; for great regard is to be had to that. Christ made a distinction in his little flock, in his family, shall I call it; some he singleth out for more immediate converses, as Peter, James, and John, in his transfiguration, in Mat. xvii. 1, and in his agonies; these were the flower, the choice, that he singled out for his special converse. I speak not of public meetings, in public societies, but set conferences with gracious Christians with whom our spirits suit best, and are likely to be of greatest help in maintaining of the spiritual life. These set times the people of God have ever made conscience of. It is a great comfort and refreshing to be conscious to the exercise of each other's grace: Rom. i. 12, That I may be comforted together with you, by the mutual faith both of you and me.' And it is a mighty strengthening in evil times: Mal. iii. 16, Then they that feared the Lord spake often one to another, and the Lord hearkened and heard it.' And you will find the benefit of the manifold graces of God, that what one wants will be supplied by the help of another. God doth riot so give his gifts to one but that he needs others' help. Paul calls Aquila and Priscilla fellows or helpers in Christ Jesus;' and Apollos, a mighty man in the scriptures, had a great deal of help by Aquila and Priscilla, Rom. xvi. 3; 1 Cor. xii. 21, The eye cannot say unto the hand, I have no need of thee; nor the head to the feet, I have no need of you.' The meanest have their use, quickening and strengthening one another. This mutual edification differeth from ministerial or church society; because the one is an act of authority, the other of charity; the one in the face of the congregation, the other by a few Christians in private; and it may be improved to awaken each other to consider of God, of the ways of God, the word of God, the works of creation and providence, redemption, the judgments he executes in the world, mercies towards his people, the experiments and proofs of his grace in your Christian warfare: Ps. lxvi. 16, Come and hear, all ye that fear God, and I will declare what he hath done for my soul.' Ferus speaks of some old monks, Conveniebant in unum, audiebatur verbum Dei, &c.--they were wont to meet together, and after they had read the word of God, every one did acquaint one another with his weaknesses, with his temptations, and mutually asked counsel, and comforted one another out of the word of God; and after this they concluded all with prayer, and so every man went to his home. These examples, did we observe them, they would be most useful to us; we might drive on a trade to heaven, and be of very great profit in the spiritual life; if the gifts of private Christians were managed without pride, vainglory, and without despising of the weak, it would be of exceeding honour to God, use and comfort to the saints. __________________________________________________________________ SERMON XV. I have rejoiced in the way of thy commandments, as much as in all riches.--Ver. 14. THESE words may respect the 12th verse, as another argument where with to back his request, Teach me thy statutes; for I have rejoiced in the way of thy commandments as much as in all riches.' Many are for worldly wealth, but I have other desires: Lord, teach me how to understand and keep thy statutes, and this will be a greater benefit than any worldly possession whatsoever. Or you may refer them to the 13th verse, as a reason of his practice; every man will be speaking of that wherewith he is delighted: Lord, thy testimonies are my rejoicing;' therefore, I have and will be speaking of them upon all occasions. Or this may be the fruit of what was mentioned before: those that are exercised about the word, the study, and practice of it, and conference about it, have a sweet sense of the goodness of it in their own souls, so as they delight and rejoice in it above all things; and if we have not felt this effect, it is because we are strangers to the word. In the words there is-- 1. A delight asserted. 2. The object of it, in the way of thy testimonies. 3. The degree of it, as much as in all riches. By way of explication: The testimonies' of God are his word, for it testifieth of his will. Now the prophet saith not only, I have rejoiced in thy testimonies,' but in the way of thy testimonies.' Way is one of the words by which the law is expressed. God's laws are ways that lead us to God; and so it may be taken here, the way which thy testimonies point out and call me unto; or else, his own practice, as a man's course is called his way; his delight was not in speculation or talk, but in obedience and practice: In the way of thy testimonies.' The degree, as much as in all riches.' As much, not to show the equality of these things, as if we should have the same affection for the world as for the word of God; but as much, because we have no higher comparison. This is that worldlings dote upon and delight in. Now, as much as they rejoice in worldly possessions, so much do I rejoice in the way of thy testimonies. For I suppose David doth not compare his own delight in the word with his own delight in wealth; but his own choice and delight with the delight and choice of others. If he had spoken of himself both in the one respect and in the other, the expression was very high. David, that was called to a crown, and in a capacity of enjoying much in the world, gold, silver, lands, goods, largeness of territory, and a compound of all that which all men jointly, and every man severally, doth possess, yet was more pleased in the holiness of God's ways, than in all the world.' For what shall it profit a man to gain the whole world, and lose his own soul?' Mat. xvi. 26. Doct. A gracious heart finds more true joy in the way of God's word than in all worldly things whatsoever. To explain this, consider-- 1. What this delight is. 2. How a gracious heart finds more delight in the word of God than in all worldly things. 3. The reasons why they do so, 1. What this delight is. I shall give you several distinctions. [1.] There is a sweetness in the study of God's word, or when we give up ourselves to attain the knowledge of it. The very speculation and study produces a delightful taste, for three reasons:-- (1.) Truth is the good of the understanding; therefore, when the faculty is suited with a fit object, this correspondence causeth a rejoicing and delectation: Prov. xxiv. 14, My son, eat thou honey because it is good; and the honeycomb, because it is sweet to thy taste: so shall the knowledge of wisdom be to thy soul when thou hast found it.' Every truth, if it be but a natural or philosophical verity, when we come to consider and see it with our own eyes, and have found it out by search, and do not repeat it by rote only, breedeth a delight. Pleasure is applicatio convenientis convenienti; so it is true in theological truths; we are the more affected with them the more they are represented with evidence to the soul. (2.) Scriptural truths are more sublime than other truths, and do en noble reason with the knowledge of them: Deut. iv. 6, Surely this great nation is a wise and an understanding people.' Such doctrines as we meet with in the word of God concerning angels and the souls of men, the creation and government of all things, the redemption of men, must needs affect the heart, and breed a joy in the view and contemplation of them. (3.) Because these truths are suitable to our necessities. To every man that hath a conscience, it cannot but be very pleasing to hear of a way how he may come to the pardon of sins, and sound peace of conscience, solid perfection, and eternal glory. Man is naturally under fear of death, Rom. i. 32, and would be glad of pardon; weak, and unable to find out or attain to moral perfection, he would be glad of an exact rule, and gropeth and feeleth about for an everlasting happiness, Acts xvii. 27. So far as anything is found to this purpose in the writings of men, they have a marvellous force and influence upon us. Any beam of this truth scattered in Plato or Socrates, of man's reconciliation with a just God, there is nothing in their writings; the then world was under perplexity; but yet of moral perfection, and an eternal state of blessedness, there were some glimmerings. Now, when these are represented to the understanding with such evidence and satisfaction as they are in the scriptures, where you have the only sufficient direction to true happiness, no wonder if they are greedily catched at. Now this delight, though good, I speak not of, because it may be in temporaries, who have a taste of the good word, to invite them to seek for more, Heb. vi. 4, and is a fruit of common illumination. The stony ground received the word with joy, Luke viii. 13; and though it may affect the heart, yet if not above all riches, it doth not prevail over carnal affections. [2.] There is a sweetness found in the way of God's testimonies which ariseth from the conscience of practical obedience, not from contemplation only; and it is best to be found when we come to practise and perform what we know. It is said of wisdom, Prov. iii. 17, All her ways are ways of pleasantness, and all her paths are peace.' There is not only a sweetness in our privileges, but in our duties. No man knoweth the contentment of walking closely with God but he that hath tried. So Micah ii. 7, Do not my words do good to him that walketh uprightly?' not only speak good, but do good. There is a certain performance of what the word saith, when it is said: it may be accounted done; but to whom? To them that know it, and are able to talk of it? No; but to them that walk. And will every slight endeavour and the presumption of conformity to the rule serve the turn? No; to them that walk uprightly, that sincerely frame themselves to obey God's will with the greatest exactness and care they can use. Oh, what good, what reviving of heart and cheerfulness do they find in this work! Briefly, this delight in the way of God's testimonies (that you may not be mistaken) differeth from that contentment and serenity of mind which is the fruit of integrity or moral sincerity. There is some degree of comfort that accompanieth any good action, as heat doth fire; the conscience, so far as he doth good, hath some kind of peace in it. The heathens by God's general bounty and goodness had a conscience excusing when they did good, as well as accusing when they did evil: Rom. ii. 15, Their thoughts in the meantime accusing, or else excusing one another,' metaxu allelon--by turns,' and this excusing cannot be without some sweetness and contentment of mind. Sacer intra nos spiritus sedet bonorum malorumque nostrorum observator et custos; hic prout a nobis tractatus est, ita nos ipse tractat, saith Seneca. This may be without faith; whereas we speak of such a joy as is founded in faith, though found in the ways of obedience in Christ's service: Mat. xi. 29, Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest for your souls.' In short, there is delight in the duty and the dispensation; for it is both promised and required. Delight in God's ways is promised as a gift of God, and as the result of our obedience: Isa. lviii. 13, 14, If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day, and call the sabbath a delight, &c., then shalt thou delight thyself in the Lord,' &c.; and Cant. ii. 3, I sat down under his shadow with great delight, and his fruit was sweet to my taste.' There is sweetness God bestoweth, or sensible consolation, which must be distinguished from that delight which is a fruit of our gracious esteem. I can exclude neither, though that delight which is the fruit of our esteem of the word is principally here intended; the one is more durable than the other. A gracious affection to the word and ways of God should ever remain with us; but we are not always feasted with spiritual suavities. Now and then we have them, and when they have done their work they return to God. As in the vision made to Peter, the sheet that was showed him was received up again into heaven, Acts x. 16, when Peter was informed of God's will; so this comfort returneth to the giver when it hath done its work, refreshed our hearts, and engaged us to wait upon God. 2. How a gracious heart rejoiceth more in the way of God's testimonies than in all riches. [1.] There is a broad difference in the things themselves, and therefore there should be in our affections to them; for our affections should be carried out according to the worth of things; otherwise, if an object of less worth have more of our hearts than an object of more value, they are like members out of joint, they are not in their proper place. There is a great distance between the things themselves, as much as there is between the enjoyment of God and the creature, and therefore there must be a considerable difference in our affections to them. If the difference be so nice that thou canst hardly distinguish which thy heart is more affected with, the enjoyment of God in the way of his testimonies, or the enjoyment of wealth and worldly accommodations, or if the disproportion be on the world's side, that hath more of thy esteem and complacency, then God is not thy chiefest good; thou lovest the creature more than God, which is inconsistent with grace: for this is the prime act of grace, to choose God for our chiefest good. [2.] We must distinguish between the sensitive stirring of the affections and the solid complacency of the soul. It is possible a child of God may be more sensibly moved by temporal things, as they do more strike upon the senses; but the supreme and prevailing delight of the soul is in spiritual things, in the way of God's testimonies. To exemplify this by the contrary affection, as in sorrow; a temporal loss may to sense more stir the affections, as to bodily expression of them, than a spiritual; as the drawing of a tooth or any present pain may make us cry out more than the languishings of a consumption; whereas the other may go nearer to the heart, and causeth a more lasting trouble. So in joy; a man may be pleased with earthly conveniences, and yet his solid esteem is more in spiritual things; as a trifle may provoke laughter more than a solid benefit that accrueth to us. Therefore the case is not to be decided by the intensiveness of the sensitive expression so much as by the appreciation of the soul. In this sense the point is to be understood; he would lose all the world rather than dispense with his obedience to God. This is selling all for the pearl of price spoken of, Mat. xiii. 46. All other things are trampled upon and renounced for this one's sake, that we may enjoy God in Christ. And truly this affection to the word is not easily to be found; for we often see that men for a little gain will break all the commandments of God, as things not to be stood upon when any temporal commodity is in chase, and in the pursuit of worldly riches care not how they neglect Christ and heavenly things. 3. The reasons why they rejoice more in the way of God's testimonies than in all riches. [1.] Because of the suitableness of these things to the new nature. Everything hath a kind of joy when it enjoys that which is good for it. The ground doth pleasantly receive a shower of rain after drought; the natural man eateth and drinketh, and his heart is filled with gladness; so the spiritual man is affected with that which is agreeable to the divine nature. Everything is preferred according to the suitableness and proportion which it carrieth to our necessities and desires. The cock in the fable preferred a barleycorn before a jewel; the barley corn is more suitable to its natural appetite. So believers have not the spirit of the world, but the spirit which is of God,' 1 Cor. ii. 12; therefore the way of God's testimonies is more suitable and proportion able to that nature which they have. Their wealth and worldly things they indeed suit with the sensitive nature, but that is kept under, therefore the prevalent inclination is to the word more than to the world. [2.] There is nothing in the enjoyment of worldly things, but they have it more amply in the exactest and sincerest way of enjoyment by the word, and walking in the way of its precepts. Satan's baits whereby he leads men to sin are pleasure and profit; when bonum honestum, the good of honesty and duty, is declined, there remains nothing but bonum utile et jucundum, the good of pleasure and profit. If we be moved with these things, it is good to look there where we may have them at the highest rate and in the most sincere manner. Now, it is the word of God believed and obeyed which yieldeth us the greatest profit and the greatest pleasure. You have both in one verse: Ps. xix. 10, More to be desired are they than gold, yea, than much fine gold: sweeter also than the honey and the honeycomb.' Because of the profit it is compared to gold, and because of the sweetness and pleasure we have by it, it is compared to honey. The word of God will truly enrich a man and make us happy. The difference between God's people and others doth not lie in this, that the one seeketh after riches, the other not; they both seek to enrich themselves; only the one seeketh after false, and the other true riches, as they are called, Luke xvi. 11, and so differ from one another as we and the Indians do, who reckon their wealth by their wampenpeage, or shells of fishes, as we do ours by gold and silver; the one hath little worth but what their fancies put upon it; the other hath a value in nature. Or, to speak in a more home comparison, counters, glass beads, and painted toys please children more than jewels and things of greater price, yea, than land of inheritance, or whatever, when we come to man's estate, we value and is of use to us for the supply of present necessities. So worldly men, preferring their kind of wealth before holiness and the influences of grace, do but cry up baubles before jewels. To evidence this, and that we may beat the world with their own notions, and so the better defeat the temptation, let us consider what is the true riches. 1. What is indeed true riches. 2. Why these are the true riches. 1. What is indeed riches. [1.] Gracious experiences or testimonies of the favour of God. He is a rich man indeed that hath many of these. So it is said, Rom. x. 12, God is rich to all that call upon him;' it is meant actively, not passively; it only noteth that God doth give out plentiful experiences of his grace. [2.] Knowledge: Let the word of God dwell in you richly, in all wisdom,' Col. iii. 16. And the apostle mentions the riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ,' Col. ii. 2. This is a treasure in deed, that cannot be valued; and he is a very poor soul that wants it. [3.] Faith: James ii. 5, Hath not God chosen the poor of this world, rich in faith?' He is a rich man that is emptied of himself that he may be filled with God. [4.] Good works: 1 Tim. vi. 10, Charge them that are rich in this world, that they be not high-minded, &c., but rich in good works,' miserable man! that hath nothing to reckon upon but his money and his bags, so much by the year, and makes it all his business to live plentifully in the world, laying up nothing for heaven, and is not rich in gracious experiences, knowledge, faith, and good works, which are a Christian s riches! 2. Why are these the true riches? [1.] That is true riches which maketh the man more valuable, which gives an intrinsic worth to him, which wealth doth not that is without us. We would not judge of a horse by the richness of his saddle and the gaudiness of his trappings; and is man, a reasonable creature, to be esteemed by his moneys and lands, or by his graces and moral perfections? [2.] That is riches which puts an esteem upon us in the eyes of God and the holy angels, who are best able to judge, One barbarous Indian may esteem another the more he hath of his shells and trifles; but you would count him never the richer that should bring home a whole ships lading of these things: Luke xii. 20, such a fool is he that heapeth up treasure to himself, and is not rich towards God;' that hath not of that sort of riches which God esteemeth. We are bound for a country where riches are of no value; grace only goeth current in the other world. [3.] That is riches which steads us in our greatest extremities. When we come to die, the riches of this world prove false comforts, for they forsake a man when he hath most need of comfort. In the hour of death, when the poor shiftless naked soul is stripped of all, and we can carry away nothing in our hands, grace lieth near the heart to comfort us. It is said by a voice from heaven of those that die in the Lord, Their works follow them;' their wealth doth not. Our graces continue with us to all eternity. [4.] That is the true riches which will supply all our necessities, and bear our expenses to heaven. Wealth doth not this, but grace: Mat. vi. 33, Seek ye first the kingdom of God, and the righteousness thereof, and all these things shall be added;' 1 Tim. iv. 8, Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come.' Heaven and earth are laid at the feet of godliness. [5.] That is true riches which will give us a title to the best inheritance. The word of God is able to enrich a man more than all the riches of the world, because it is able to bring a man to an everlasting kingdom. All this is spoken because there is an evil desire that possesseth the whole world; they are vehemently carried after riches, and as they are increased, so are they delighted. But, saith David, my delight is to increase in knowledge and grace; if I get more life, more victory over lusts, more readiness for God's service, this comforts me to the heart. Now how do you measure your thriving? by worldly or spiritual increase? Here is the true delight. Spiritual delight in spiritual objects far exceedeth all the joy that we can take in worldly things. The pleasures of the mind are far more pure and defecate than those of the body; so that if a man would have pleasures, let him look after the chiefest of the kind. He spoke like a beast rather than like a man that said, Eat, drink, and be merry; thou hast goods laid up for many years,' Luke xii. 19. That is the most that worldly things can afford us, a little bodily cheer: Ps. xvii. 14, Thou hast filled their bellies with hid treasures;' there is the poor happiness of a rich world ling. He may have a bellyful, and fare at a better rate than others do: Hab. i. 16, Their portion is made fat, and their meat plenteous.' When men have troubled themselves and the world to make themselves great, it is but for a little belly-cheer, which may be wanted as well as enjoyed; a modest temperance and mean fare yieldeth more pleasure. But what is this to the delights of the mind? A sensualist is a fool, that runneth to such dreggy and carnal delights. Noble and sublime thoughts breed a greater pleasure. What pleasure do some take in finding out a philosophical verity!--the man rejoiceth, the senses are only tickled in the other. Of all pleasures of the mind, those of the spiritual life are the highest, for then our natural faculties are quickened and heightened by the Spirit. The reasonable nature hath a greater joy than the sensitive, and the spiritual divine nature hath more than the mere rational. There is not only a higher object, the love of God, but a higher cause, the Spirit of God, who elevateth the faculty to a higher manner of sense and perception. Therefore both the good and evil of the spiritual life is greater than the good and evil of the rational. The evil of the spiritual is greatest: A wounded spirit who can bear?' And the good of the spiritual life is greatest, joy unspeakable and glorious.' The higher the life, the greater the feeling; groans not uttered.' Peace passing all understanding,' though it maketh no loud noise, yet it diffuseth a solid contentment throughout the soul. All this is spoken because the way of God's testimonies is looked upon as a dark and gloomy course by carnal men; yet it is the life of the blessed God himself: Eph. iv. 18, Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart.' And surely he wants no true joy and pleasure that lives such a life. Use 1. Here is an invitation to men to acquaint themselves more with the way of God's testimonies, that they may find this rejoicing above all riches. It is hard to pleasant natures to abjure accustomed delights; and carnal men picture religion with a sour austere face: We shall never see cheerful day more if we are strict in religion. Oh! consider, your delight is not abrogated, but perfected; you shall find a rejoicing more intimate than in all pleasures. Cyprian saith he could hardly get over this prejudice, in his epistle to Donatus. Austin, thirty years old, parted with his carnal delights, and found another sweetness--quam suave mihi subito factum est! It is your disease maketh you carnal; when freed from the fervours of lust, these things will have no relish with you. If it seem laborious at first, it will be more joyful than all riches. The root is bitter, but the fruit sweet. At first it is bitter to nature, which loveth carnal liberty, to render itself captive to the word; but after a little pains, and when the heart is once subdued to God, it will be sweet and comfortable. Ask of the spies that have been in this good land if it be not a land flowing with milk and honey. David tells you, In the way of thy testimonies.' This way would be more trodden if men would believe this; if you will not believe, make trial; if Christ's yoke seem burdensome, it is to a galled neck. Use 2. Trial. 1. Have we a delight in obedience to God's precepts? Ps. cxii. 1, they that fear God, delight greatly in his commandments. It is not enough to serve God, but we must serve him delightfully; for he is a good master, and his work hath wages in the mouth of it. It is a sign you are acquainted with the word of God, when the obedience which it requireth is not a burden but a delight to you. Alas! with many it is otherwise. How tedious do their hours run in God's service I no time seemeth long but that which is spent in divine worship. Do you count the clock at a feast? and are you so provident of time when about your sports? Are you afraid that the lean kine will devour the fat, when you are about your worldly business? What causeth your rejoicing? the increase of wealth, or grace? 2. Is this the supreme delight of the soul? It is seen not so much by the sensible expression, as by the serious constitution of the soul, and the solid effects of it. [1.] Doth it draw you off from worldly vanities to the study of the word? What are your conceptions of it? What do you count your riches? To grow in grace, or to thrive in the world? To grow rich towards God, or to heap up treasures to yourselves? Is it your greatest care to maintain a carnal happiness? [2.] Doth it support you in troubles and worldly losses? and bear you out in temporal adversities? You cannot be merry unless you have riches and wealth and worldly accommodations; then, soul, eat, drink, and be merry! [3.] Doth it sweeten duties? The way of God's commandments is your way home. A beast will go home cheerfully. You are going home to rest. Let the joy of the Lord be your strength. Certainly you will think no labour too great to get thither, whither the word directs you. As one life exceedeth another, so there is more sensibleness in it. A beast is more sensible of wrong and hurt and of pleasure than a plant; and as the life of a man exceedeth the life of a beast, so is he more capable of joy and grief; and as the life of grace exceedeth the life of a mere man, so its joys are greater, its griefs greater. There are no hardships to which we are exposed for religion, but the reward attending it will make us to overcome. __________________________________________________________________ SERMON XVI. I will meditate in thy precepts, and have respect unto thy ways.--Ver. 15. ALL along David had showed what he had done; now, what he will do. Ver. 10, I have sought;' ver. 11, I have hid;' ver. 13, I have declared;' ver. 14, I have rejoiced.' Now, in the two following verses, he doth engage himself to set his mark towards God for time to come: I will meditate in thy precepts,' &c. We should not rest upon anything already done and past, but continue the same diligence unto the end. Here is David's hearty resolution and purpose to go on for time to come. Many will say, Thus I have done when I was young, or had more leisure and rest; in that I have meditated and conferred. You must continue still in a holy course. To begin to build and leave unfinished is an argument of folly. There is always the same reason for going on that there was for beginning, both for necessity, profit, and sweetness. We have no license to slack and give over till all be finished: Phil. ii. 12, Work out your own salvation; otherwise all you do is in vain, yet not in vain: Gal. iii. 4, in vain as to final reward, yet not in vain as to increase of punishment. You lose your cost, your watchings, striving, prayings; but you will gain a more heavy punishment, so that it had been better you had never be gun: 2 Peter ii. 20, 21, For if, after they have escaped the pollutions of the world through the knowledge of our Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning; for it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered to them.' You bring an ill report upon God; your sense of the worth of heavenly things must needs be greater for your making trial; and therefore your punishment for neglect the greater. Into the vineyard they came at several hours, but all tarried till the close of the day. Some called sooner, some later, but all held out till the end: Heb. vi. 10, 11, you have ministered and must minister; you have prayed and must pray; you have heard the word with gladness, and must hear still. Many in youth are zealous, but when their first heats are spent, grow worldly, careless, and ready to sound a retreat from God. The fire of the altar was never to go out; so should the life, and warmth, and vigour of our affections to the word of God be ever preserved. God is the same still, and so is the word; and therefore we should ever be the same in our respects to it. The devil in policy lets men alone for a while, to manifest some respect to the ways of God, that they may after do religion a mischief. They are full of zeal, strict, holy, diligent in attendance upon ordinances. He never troubleth them, but is at truce with them all this while, till they get some name for the profession of godliness, and then he knoweth their fall will be the more scandalous and ignominious, not only to themselves, but to their profession. They are forward and hot men a while, till they have run themselves out of breath, and then by a notable defection shame themselves, and harden others. Compare it with the 13th verse, I have declared;' now I will meditate.' To be warm and affectionate in our expressions of respect to the word before others, and to slight it in our own hearts, argueth gross hypocrisy; therefore David would not only confer, but meditate. Many talk with others, but not with their own soul: Commune with your hearts, and be still.' True zeal is uniform; when there is no witness but God, it acts alike. Refer it to the 14th verse, David had spoken of his delight in the law; now, that he would meditate therein; in both not to boast, but to excite others by his example: that is to be understood all along when he speaketh of his diligence in and about the law of God. But mark, first the word was his delight, and then his meditation, Delight causeth meditation, and meditation increaseth delight: Ps. i. 2, But his delight is in the law of the Lord, and in his law doth he meditate day and night.' A man that delighteth in the law of God will exercise his mind therein. Our thoughts follow our affections. It is tedious and irksome to the flesh to meditate, but delight will carry us out. The smallest actions, when we have no delight in them, seem tedious and burdensome. It was no great matter for Haman to lead Mordecai's horse, yet a burdensome offensive service, because it was against his will. The difficulty that we find in holy duties lieth not in the duties themselves, but in the awkwardness of our affections. Many think they have no parts, and therefore they cannot meditate. He that findeth a heart to this work will find a head. Delight will set the mind a-work, for we are apt to muse and pause upon that which is pleasing to us. Why are not holy thoughts as natural and as kindly to us as carnal? The defect is in the heart: I have rejoiced in thy testimonies,' saith David, and therefore I will meditate in thy statutes.' In the words there is a double expression of David's love to the law of God:-- 1. I will meditate in thy precepts. 2. I will have respect to thy ways. Concerning which observe-- 1. In both the notion by which the word of God is expressed and diversified, precepts, ways. The word precepts implieth God's authority, by which the counsels of the word are ratified. Ways implieth a certain direction for our walk to heaven. There are God's ways to us declared in his promises. So it is said, Ps. xxv. 10, All the paths of God are mercy and truth.' Our ways to God, ver. 4 of that psalm: Show me thy ways, teach me thy paths.' These are his precepts. 2. Observe, the one is the fruit of the other: I will meditate;' and then, I will have respect.' Meditation is in order to practice; and if it be right, it will beget a respect to the ways of God. We do not meditate that we may rest in contemplation, but in order to obedience: Josh. i. 8, Thou shalt meditate in the book of the law day and night, that thou mayest observe to do according to all that is written therein.' So Phil. iv. 8, 9, Think of these things,' do these things'--logizesthe. When you cast up your accounts, and consider what God hath required of you, it is that you may set upon the work. Meditation is not a flourishing of the wit, that we may please the fancy by playing with divine truths (sense is diseased that must be fed with quails), but a serious inculcation of them upon the heart, that we may urge it to practice. Nor yet an acquainting ourselves with the word that we may speak of it in company: conference is for others, meditation for ourselves when we are alone. Words are but the female issue of our thoughts, works the male. Nor merely to store ourselves with curious notions and subtile inquiries; study searcheth out a truth, but meditation improveth it for practical use: it is better to be sincere than subtile. 3. Observe, this practical obedience is expressed by having respect unto the ways of God. To respect God's ways is to take heed that we do not turn out of them, to regard them and ourselves: Observe to do them,' Josh. i. 8; and it is called elsewhere, pondering our path: Prov. iv. 26, Ponder the path of thy feet,' that we may not mistake our way, nor wander out of it. Respect to God's word was opened ver. 6 and 9. The main point is this-- That one great duty of the saints is meditating on the word of God, and such matters as are contained therein. Let us inquire what meditation is, because the practice and know ledge of the duty is almost become a stranger to us. Before I can define, I must distinguish it. Meditation is-- 1. Occasional. 2. Set and solemn. 1. Occasional meditation is an act by which the soul spiritualiseth every object about which it is conversant. A gracious heart is like an alembic; it can distil useful thoughts out of all things that it meeteth with. Look, as it seeth all things in God, so it seeth God in all things. Thus Christ at Jacob's well discourseth of the well of life, John iv.; at the miracle of the loaves, discourseth of manna, John vi. and vii.; at the feast of tabernacles, of living waters; at the Pharisee's supper, discourseth of eating bread in the kingdom of God, Luke xiv. 15. There is a holy chemistry and art that a Christian hath to turn water into wine, brass into gold, to make earthly occasions and objects minister spiritual and heavenly thoughts. God trained up the old church by types and ceremonies, that the things they ordinarily conversed with might put them in mind of God and Christ, their duties, and dangers, and sins. And our Lord in the New Testament taught by parables and similitudes taken from ordinary functions and offices amongst men, that in every trade and calling we might be employed in our worldly business with a heavenly mind; that whether in the shop, or at the loom, or in the field, we might still think of Christ, and grace, and heaven. There is a parable of the merchantman, a parable of the sower, a parable of the man calling his servants to account, &c., that upon all these occasions we might wind up our minds, and extract some spiritual use from our common affairs. Thus the creatures lift up our minds to the creator. David had his night meditation: Ps. viii. 3, When I consider the heavens, the work of thy hands, the moon, and the stars which thou hast ordained,' &c.;--the sun is not mentioned. When he was gone abroad in the night, his heart was set on work presently: and Ps. xix. 5, there is a morning meditation, for he seemeth to describe the sun coming out of his chambers in the east, and displaying his beams like a cloth of gold upon the world. A holy heart cannot want an object to lead him to the meditation of God's power, and goodness, and glory, and wise providence, who hath made and doth order all things according to the counsel of his will. There is a great deal of practical divinity in the very bosom of nature, if we had the skill to find it out. Job biddeth us, Ask the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee; or speak to the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee.' They speak by our thoughts. 2. There is set and solemn meditation. Now this is of several sorts, or rather, they are several parts of the same exercise. [1.] There is a reflective meditation, which is nothing but a solemn parley between a man and his own heart: Ps. iv. 4, Commune with your own heart and be still;' when we have withdrawn ourselves from company, that the mind may return upon itself, to consider what we are, what we have been, what straits and temptations we have passed through, how we overcame them, how we passed from death to life. This is a necessary part of meditation, but very difficult. What can be more against self-love and carnal ease than for a man to be his own accuser and judge? All our shifts are to avoid our own company, and to run away from ourselves. The basilisk dieth by seeing himself in a mirror, and a guilty man cannot endure to see his own natural face in the glass of the word. The worldly man choketh his soul with business, lest, for want of work, the mind, like a mill, should fall upon itself. The voluptuous person melteth away his days in pleasure, and charmeth his soul into a deep sleep with the potion of outward delights, lest it should awake and talk with him. Well, then, it is necessary that you should take some time to discourse with yourselves, to ask of your souls what you have been, what you are, what you have done, what shall become of you to all eternity: Jer. viii. 6, No man asketh of himself, what have I done?' You would think it strange of two men that conversed every day for forty or fifty years, and yet all this while they did not know one another. Now, this is the case between us and our own souls; we live a long time in the world, and yet are strangers to ourselves. [2.] There is a meditation which is more direct, when we exercise our minds in the word of God and the matters contained therein. This is twofold:-- (1.) Dogmatical, or the searching out of a truth in order to know ledge: Proving what is the good and acceptable and perfect will of God.' Rom. xii. 2. This is study, and differeth from meditation in the object, and supposeth the matter we search after to be unknown, either in whole or in part; whereas practical meditation is the inculcation or whetting of a known truth upon the soul: and it differs in the end; the end of study is information, and the end of meditation is practice, or a work upon the affections. Study is like a winter sun, that shineth, but warmeth not; but meditation is like blowing up the fire, where we do not mind the blaze but the heat. The end of study is to hoard up truth; but of meditation, to lay it forth in conference or holy conversation. In study, we are rather like vintners, that take in wine to store themselves for sale; in meditation, like those that buy wine for their own use and comfort. A vintner's cellar may be better stored than a nobleman's; the student may have more of notion and knowledge, but the practical Christian hath more of taste and refreshment. (2.) Practical and applicative. This we now speak of; and it is that duty and exercise of religion whereby the mind is applied to the serious and solemn consideration and improvement of the truths which we understand and believe, for practical uses and purposes. Not like a man that soweth and never reapeth; or a woman that often conceives, but never brings forth living children. (1st.) It is a duty; for it is commanded, Josh. i. 8, This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein.' As the promise is general, I will not leave thee nor forsake thee,' Heb. xiii. 5, so is the command. To meditate in the law is a part of the description of a godly man: Ps. i. 2, His delight is in the law of the Lord, and in that law doth he meditate day and night.' It is commended to us by the practice and example of the saints in scripture. Isaac, Gen. xxiv. 63, went out to meditate in the field in the eventide,' to pray, as in the margin; the word in the original is indifferent to both senses; it properly signifieth muttering, or an imperfect or suppressed sound. The Septuagint sometimes renders it by aei'dein, to sing; but others by adolesche?sai , which signifies to exercise himself. The word is used here en tais entolais sou adolesche'so. Symmachus, lalesai, to speak; Aquila, omilesai, to discourse with God and his own soul. The original word, lsvch, signifieth to mutter, or such a speaking as is between thoughts and words. He made his duty his refreshment and solace at night. So David often in this psalm. Reason enforceth it. God, that is a spirit, deserveth the most pure and spiritual worship by the mind, as well as that which is performed by the body. Thoughts are the eldest and noblest offspring of the soul, and it is fit they should be consecrated to converse with God. (2d.) It is a necessary duly; not a thing of arbitrary concernment, a moral help that may be observed and omitted at our pleasure; but of absolute use, without which all graces wither. Faith is lean unless it be fed with meditation on the promises: Ps. cxix. 92, I had fainted in my affliction, unless thy word had been my delight.' Hope is not lively unless we contemplate the thing hoped for, and, with Abraham, walk through the land of promise, Gen. xv., and think often and seriously on the glory of the riches of the inheritance of the saints,' Eph. i. 18, and get upon the mount of meditation, upon the top of Pisgah, to get a view of the land. So for love; the more we study the height, and breadth, and depth of God's love in Christ,' Eph. iii. 18, 19, the more is the heart melted and drawn out to God, and more quickened to obedience: Ps. xxvi. 3, Thy loving-kindness is before mine eyes.' And as it helpeth our graces in their exercise, so all other duties; as hearing of the word. To hear and not to meditate is unfruitful. The heart is hard and the memory slippery, the thoughts loose and vain; and therefore, unless we cover the good seed, the fowls of the air will catch it away. It is like a thing put into a bag with holes--lost while it is received: James i. 23, 24, Be ye doers of the word, and not hearers only, deceiving your own souls; for if a man be a hearer of the word, and not a doer, he is like a man beholding his natural face in a glass; for he beholdeth himself, and goeth away, and straightway forgetteth what manner of person he was.' Bare hearing begets but transient thoughts, and leaveth but a weak impression in the soul; like a flash of lightning, as soon gone as come, or the glance of a sunbeam upon a wave. A man never discerneth the scope, the beauty, the order of the truths delivered, till he cometh to meditate on them, and to go over them again and again in his thoughts: Ps. lxii. 11, God hath spoken once, twice have I heard this,' &c., i.e., when we repeat it upon our thoughts, inculcate it, and meditate upon it, this maketh a deeper impression, and that which is spoken rebounds again and again; it is twice heard. David saith, Ps. cxix. 99, I have more understanding than all my teachers, for thy testimonies are my meditation.' The preacher can but lay down general theorems and deduce practical inferences; but that which fasteneth them upon the heart is our own thoughts; and so we come to be wiser, to see more clearly and practically as to our own case than he that preacheth; we see a further use than he was aware of. So for prayer; what we take in by the word we digest by meditation, and let out by prayer. These three duties help one another. What is the reason men have such a barren, dry, and sapless spirit in their prayers? It is for want of exercising themselves in holy thoughts: Ps. xlv. 1, My heart inditeth a good matter;' and then My tongue is as the pen of a ready writer.' It alludeth to the mincah, the meat offering; the oil and flour were to be kneaded together, and fried in a pan, and so offered to the Lord. When we come with raw dough-baked offerings, before we have concocted and prepared our thoughts by mature deliberation, we are barren or tumultuary in our prayers to God. Prayer is called by the name of meditation, because it is the product and issue of it; as Ps. v. 1, Give ear to my words, O Lord; consider my meditation.' So Ps. xix. 14, Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight;' implying that prayer is but the vent and expression of what we have deliberated and meditated upon. So David findeth his desires more earnest after grace, the more he mused and meditated: Ps. cxliii. 5, 6, I remember the days of old; I meditate on all thy works; I muse on the works of thy hands; I stretch forth my hands unto thee; my soul thirsteth after thee as a thirsty land.' Well, then, it is the life and strength of other ordinances, without which how slight and perfunctory are we! I might instance in conference; the stream of good discourse is fed by serious thoughts. The Lord's Supper, a duty which is mainly despatched by our thoughts; there we come to put reason to the highest use, to be the instrument of faith and love; of faith in believing applications; of love, in resolutions of duty and thankfulness. In that one ordinance there is a union of mysteries, which we take abroad in holy and serious thoughts. To have an unfruitful understanding, then, is a great damp and deadness to the heart. Now, we shall never en large ourselves in pertinent and savoury thoughts, unless we use to meditate; for spiritual dispositions do not come upon us of a sudden, and by rapt motions, but by progressive and orderly degrees and preparations. (3d.) It' is a profitable duty as to temporals. Isaac went out to meditate, and of a sudden he espieth the camels coming upon which Rebecca was brought to him, Gen. xxiv. 63, 64. Was this a mere accident, think you, or a providence worthy of remark and observation? Isaac goes to meet with God, and there he gets the first view of his bosom-friend and spouse. This was a mercy cast into the bargain. Godliness hath the promises of this life, and that which is to come.' There is nothing lost by duty and acts of piety. Seneca said the Jews were a foolish people, because they lost the full seventh part of their lives--Septimam aetatis partem perdunt vacando; in tending their sabbath-time. This is the sense of nature, to think all lost that is bestowed upon God. Flesh and blood crieth out, What need this waste? they cannot spare time from their callings, they have families to maintain. Oh! let me tell you, by serving God you drive on two cares at once. Worldly interests are cast into the way of religion, and though not designed and intended by us, these things are added to us. For comforts and manifestations of God, we have them many times in our recess and the privacy of our retirements, in a more plentiful manner than elsewhere. The spouse inviteth the bridegroom, Cant. vii. 11, Come, my beloved, let us go forth in to the field.' Upon which Bernard, O sancta anima, fuge publicum, fuge. An nescis te verecundum habere sponsum, qui nequaquam tibi velit indulgere praesentiam suam coram aliis? We have most experiences of God when we are alone with him, and sequestered from all distractions of company and business, solacing ourselves with God. Exod. iii. 1, Moses drove the sheep to the back side of the wilderness, and came to the mount of God: he goeth aside from the other shepherds, that he might converse with the great Shepherd and Bishop of our souls, and there he seeth the vision of the fiery bush. Usually God cometh to us in our deep meditation; when the soul is most elevated, and fittest to entertain the comforts of his presence, then we have sensible experience of God. The standing spiritual benefits of meditation are many. It imprints and fastens a truth upon the mind and memory. Deliberate thoughts stick with us, as a lesson we have conned is not easily for gotten. Civet long kept in a box, the scent remaineth when the civet is taken out. Sermons meditated on are remembered by us long after they are delivered: it sets the heart a-work. The greatest matters will not work upon him that doth not think of them. Tell them of sin, and God, and Christ, and heaven and hell, and they stir them not, because they do not take these truths into their deep thoughts; or if they be stirred a little, it is but a fit, while the truth is held in the view of conscience. We had need inculcate things if we would have them to affect us. The steel must beat again and again upon the flint, if we would have the sparks fly out; so must the understanding bear hard upon the will, to get out any affection and respect to the ways of God. It showeth the beauty of truths. When we look upon them in transitu, we do not see half that is in them; but upon a deliberate view it more appeareth; as there is a secret grace in some, that is not discerned but by much converse and narrow inspection. It helpeth to prevent vain thoughts. The mind of man is restless, and cannot lie idle; therefore it is good to employ it with good thoughts, and set it a-work on holy things; for then there will be no time and heart for vanity, the mind being prepossessed and seasoned already; but when the heart is left to run loose, vanity increaseth upon us. O Christians! meditation is all; it is the mother and nurse of knowledge and godliness, the great instrument in all the offices of grace. We resemble the purity and simplicity of God most in the holiness of our thoughts. Without meditation we do but talk one after another like parrots, and take up things by mere hearsay, and repeat them by rote, without affection and life, or discerning the worth and excellency of what we speak. It is meditation that maketh truths always ready and present with us: Prov. vi. 21, 22, Bind them continually upon thy heart; when thou goest, it shall lead thee; when thou wakest, it shall talk with thee.' But I forbear. 1. Whereby the mind is applied to serious and solemn consideration. I add this, to distinguish it from occasional meditation, and those good thoughts that accidentally rush into our minds, and to note the care and attention of soul that we should use in such an exercise. It is musing makes the fire burn: glances or transient thoughts, or running over a truth in haste, is not meditation, but a serious attention of mind. It is not to take a snatch and away, but to make a meal of truth, and to work it into our hearts. Alas! a slight thought, that is like a flash of lightning, gone as soon as come, doth nothing. Constant thoughts are operative; and a truth, the longer it is held in the view of conscience, the more powerful it is: Deut. xxxii. 46, Set your hearts to all the words which I testify among you this day.' A sudden thought may be none of ours; it may be unwelcome, and find no entertainment with us, but set your hearts to it: Luke ix. 44, Let these things sink down into your hearts;' let them go to the quick: Prov. xviii. 1, Through desire a man having separated himself, intermeddleth in all wisdom.' Then is a man fit for these pure and holy thoughts, for intermeddling in all wise and divine matters, when he hath divorced himself from other cares, and is able to keep his understanding under a prudent confinement. 2. Of the truths which we understand and believe. In meditation we suppose the object understood; for it is the work of study to search it out, of meditation to enforce and apply it; and we suppose it believed and granted to be a truth. The work now is to improve our assent, that it may have an answerable force and efficacy upon the soul. 3. It follows in the description, for practical uses and purposes. Meditation is not to store the head with notions, but to better the heart. We meditate of God that we may love him and fear him; of sin, that we may abhor it; of hell, that we may avoid it; of heaven, that we may pursue it. Still the end is practical, to quicken us to greater diligence and care in the heavenly life. Use 1. To reprove those that are seldom in this work. Worldly cares and sloth and ease divert us; if we had a heart, we would have time and leisure. The clean beasts did chew the cud. We should go over, and over, and over again the truths of God in our thoughts. But alas!-- 1. Either men muse on trifles; all the day their minds are full of chaff and vanity. Oh! hast thou thoughts for other things, and hast thou no thoughts for God's precepts? Hast thou not a God and a Christ to think of? And is not salvation by him, and everlasting glory, worthy of your choicest thoughts? You have thoughts enough and to spare for other things--for base things, for very toys--and why not for God and the word of God? Why not for Christ and that everlasting redemption he hath accomplished for us? If a man would throw his meat and drink down the kennel, rather than give to him that asketh him, the world would cry shame upon him. Will you cast away your thoughts upon idle vanities rather than God shall have them? Oh, shame! Your thoughts must be working. What! shall they run waste, and yet God have no turn? 2. Or else men muse on that which is evil. There are many sins engross the thoughts. [1.] Uncleanness sets up a stage in the heart, whereon a polluted fancy personates and acts over the pleasures of that sin. Our thoughts are often panders to our lust: 2 Peter ii. 14, Having eyes full of adultery, and that cannot cease from sin.' The unclean rolling of fancy on the beauty of women is forbid: Mat. v. 28, He that looketh on a woman to lust after her hath already committed adultery with her in his heart.' [2.] Revenge; the thoughts of it, how sweet are they to a carnal heart! Men dwell upon their discontents and injuries till, like liquors that sour in the vessel when long kept, they sharpen revenge. We are apt to concoct anger into malice: Frowardness is in his heart; he deviseth mischief continually; he soweth discord,' Prov. vi. 14. [3.] Envy stirreth up repining thoughts; it is a sin that feedeth on the mind: 1 Sam. xviii. 9, And Saul envied David from that day forward.' David's ten thousands ever ran in Saul's mind. Envy muses on the good of others to hate them. [4.] Pride, in lofty conceits and whispers of vanity: Luke i. 51, He hath scattered the proud in the imaginations of their hearts.' Proud men are full of musings. Is not this great Babylon that I have built, for the house of the kingdom, by the might of my power, and for the honour of my majesty?' Dan. iv. 30. Proud men please themselves with the suppositions of applause, and the echoes of praise in their minds. [5.] Covetousness consists chiefly in a vain musing: Ezek. xxxiii. 31, Their heart goeth after their covetousness;' 2 Peter ii. 14, Hearts exercised with covetous practices.' Use 2 is of exhortation, to press us to meditate on God's precepts. Many think it is an exercise that doth not suit with their temper; it is a good exercise, but for those that can use it. It is true there is a great deal of difference among Christians. Some are more serious and consistent, and have a greater command over their thoughts; others are of a more slight and weak spirit, and less apt for duties of retirement and recollection; but our unfitness is usually moral rather than natural, not so much by temper as by ill use. Now, sinful indispositions do not disannul our engagements to God, as a servant's drunkenness doth not excuse him from work. Inky water cannot wash the hands clean. That it is a culpable unfitness appeareth partly because disuse and neglect is the cause of it; those that use it have a greater command over the thoughts. Men count it a great yoke; custom would make it easy. Every duty is a help to itself; and the more we meditate the more we may. They that use it much find more of sweetness than difficulty in it. If a man did use to govern his thoughts, they would come more to hand. Partly, want of love. We pause and stay upon such objects as we delight in. Love naileth the soul to the object or thing beloved: Ps. cxix. 97, Oh, how I love thy law! it is my meditation all the day.' Carnal men find no burden in their thoughts; their heart is in them. Well, then, though you have not such choice and savoury thoughts as others have, yet set upon the work; you can think of anything you love. Oh! but, as some press it, it requireth art and skill, and logical disposition of places of argumentation. Ans. We cannot tie you to a method. Serious thoughts, no question, are required, and dealing with the heart about it in the best way of reasoning that we can use. Take these directions:-- 1. Look how others muse how to commit a sin; and shall not we muse how to redress it? Wicked men sit a-brood: Isa. lix. 5, They hatch the cockatrice egg, and weave the spider's web; they devise mischief upon the bed;' Micah ii. 1, Woe to them that devise mischief on their beds.' So do you muse how to carry on the work of the day with success: Prov. xvi. 30, The wicked man shutteth his eyes to devise froward things;' it signifies his pensive solitary muttering with himself. 2. As you would persuade others to good. Surely you do not count admonition so hard a work. What words you would use to them, use the same thoughts to yourself: heart answereth to heart. 3. You understand a truth; you have arguments evident and strong why you should believe it; repeat them over to the soul with application: Job v. 27, See it, and know it for thy good.' This application is partly by way of trial, partly by way of charge. By way of trial: How is it with thee, my soul? Rom. viii. 31, What shall we say to these things?' By way of charge and command: Ps. lxxiii. 28, It is good for me to draw nigh to God; I have put my trust in the Lord, that I might declare all thy works.' __________________________________________________________________ SERMON XVII. I will delight myself in thy statutes: I will not forget thy word.--Ver. 16. DAVID had spoken much of his respect to the word, both as to his former practice and future resolutions. A godly man, the more good he doth, the more he desireth, delighteth, and resolveth to do. Spiritual affections grow upon us by practice and much exercise. The graces of the Spirit and the duties of religion do every one fortify and strengthen one another; lose one, and lose all; keep one, and keep all. Meditation breedeth delight, and delight helpeth memory and practice. He had said, I will meditate on thy precepts;' and now, I will delight myself in thy statutes;' and that produceth a further benefit, I will not forget thy word.' The spiritual life is refreshed with change as well as the natural; but it is with change of exercise, not of affection. There is hearing, praying, conferring, meditating, and all with delight; for when one fontinel is drawn dry, we may, as the lamb doth, suck another that will yield new supply and sweetness. David had spoken of his various exercises about the word, in the use of all which he would maintain a spiritual delight. In this verse observe again a double respect to the word of God:-- 1. I will delight myself in thy statutes. 2. I will not forget thy word. These are fitly suited. Delight preventeth forgetfulness; the mind will run upon that which the heart is delighted in; and the heart is where the treasure is, Mat. vi. 21. Worldly men, that are intent upon carnal interests, forget the word; it is not their delight. If anything displease us, we are glad if we can forget it; it is some release from an inconvenience to take off our thoughts from it; but it doubleth the contentment of a thing that we are delighted in to remember it and call it to mind. In the outward school, if a scholar by his own averseness from learning, or by the severity and imprudence of his master, by his morosity or unreasonable exactions, hath no delight in his book, all that he learneth is lost and forgotten; it goeth in at one ear, and out at the other: but this is the true art of memory, to cause them to delight in what they learn. Such instructions as we take in with a sweetness, they stick with us, and run in our minds night and day. So saith David here, I will delight in thy statutes: I will not forget thy word.' Doct. 1. One great respect which the saints owe to the word of God is to delight therein. David resolveth so to do: I will delight,' or solace or recreate my self in thy statutes; this should be his refreshment after business. David had many things to delight in;--the splendour and magnificence of his kingdom; as Nebuchadnezzar, Dan. iv. 30, Is not this great Babylon that I have built, for the house of the kingdom, by the might of my power, and for the honour of my majesty?' His great victories, which Aristotle saith are delightful to all. To` nikan edu`, ou mo'non tois philone'ikois alla` pasi; phantasi'a ga`r uperoches gu'gnetai. It is an appearance of excellency (Arist. Rhet. i. cap. 1 Or in his instruments of music; as those, Amos vi. 5, that chaunt to the sound of the viol, and invent to themselves instruments of music like David.' No; this was not the mirth that he chose for his portion. Wicked men throng their hearts with such delights as these, lest an evil conscience flee upon them;' but I will delight myself in thy statutes.' He might take comfort in a subordinate way in these things; but the solace of his life, and the true sauce of all his labours, was in the word of God. As David, so Jeremiah, chap. xv. 16, Thy words were found, and I did eat them; they were unto me as the joy and rejoicing of my heart.' That was the food and the repast of his soul, and he felt more warmth and cherishing in it than any can in their bodily food. So Paul: Rom. vii. 22, I delight in the law of God in the inward man.' Not to know it only, but to feel the power of it prevailing over his lusts; that was his delight as to the better part of his soul. So it is made a general character of the blessed man: Ps. i. 2, that he delighteth in the law of God, and in that law doth he exercise himself day and night.' God's people will delight in his law; it is one of the greatest enjoyments they have on this side heaven, in the time of their absence from God. It is the instrument of all the good that they receive--comfort, strength, quickening. But now, how do they delight in God's statutes? 1. In reading the word. The eunuch, returning from public worship, was reading a portion of scripture, Acts viii. 28. It is good to see with our eyes, and to drink of the fountain ourselves; if it seem dark without the explication of men, God, that sent Philip to the eunuch, will send you an interpreter. 2. In hearing of the word. The command is, James i. 19. Wherefore be swift to hear.' The saints have had experiment of the power of it, and therefore delight in it. I was glad when they said, Come, let us go up unto the house of the Lord,' Ps. cxxii. 1. You should be glad of these occasions of hearing, not as, with the minstrel, to please the ear, but to warm the heart. Seeing is in heaven, hearing in the churches upon earth; then vision, now hearing. 3. In conferring of it often. What a man delighteth in he will be talking of; so should you at home and abroad: Deut. vi. 7, Thou shalt be talking of them when thou sittest in thy house, and as thou walkest by the way,' seasoning thy journey. He that would have God to be in his journey, as travelling and walking abroad, should be speaking of divine things. 4. In meditating and exercising his mind upon it: Ps. i. 2, He delighteth in the law of God, and in that law doth he meditate day and night.' Delight causeth a pause or consistency of mind: as the glutton rolleth the sweet morsel under his tongue, and is loath to let it go, so a godly man's thoughts will run along with his delight. Clean beasts chew the cud; God's children will be ruminating, going over the word again and again. 5. In practice. This delight is not a bare speculation--so hypocrites have their tastes and their flashes--but in believing, practising, obeying: Ps. cxix. 14, I have rejoiced in the way of thy testimonies.' Delight breedeth obedience, and is increased and doubled by it. It is not the delight which an ordinary beholder taketh in a rare piece of painting, merely to admire the art; but the delight which an artist taketh in imitating it, and copying it out. Here in the text it is in thy statutes.' A gracious heart is alike affected with the rule as the promise; not only with discoveries of grace, but discoveries of duty. Now thus it must be ordinarily. 1. The duties of every day must be carried on with delight. This must be our divertisement, and the refreshment of our other labours, that when tired out with the incumbrances of the world, we may look upon reading, meditating, hearing, as our recreation, and the salt and solace of our lives, that other things may go down the better. The labours of the mind do relieve those of the body, and those of the body those of the mind. Ainsworth saith, the word in the text signifieth, I will solace and recreate myself;' and Ps. i. 2, His delight is in the law of the Lord, and in that law doth he exercise himself day and night,' as was before cited. 2. Especially upon the Lord's day: Isa. lviii. 13, Thou shalt call the sabbath a delight;' call it so, that is, account it so. When our whole time is to be parted into meditation, and prayer, and hearing, and conference, then it is our advantage to lie in the bosom of God all the day long. A bell is kept up with less difficulty when it is once raised; and when the heart is once got up, it is the better kept up in a holy delight in God. The reasons of it are two-- 1. The word of God deserveth it. 2. This delight will be of great use to them. First, The word of God deserveth it. 1. In regard to the author, they delight in it for the author's sake, be cause it is the signification of his mind; as a letter from a beloved friend is very welcome to us. Aristotle, mentioning the causes of delight, saith (Rhet. i. cap. 11), Hoi erontes, kai` dialego'menoi, kai` gra'phontes, kai` poiountes aei` ti` peri` tou erome'nou chai'raousin--lovers are mightily pleased when they hear anything of the party beloved, or receive any thing from them, a letter or a token. The word is God's epistle and love-letter to ourselves; it is the more welcome for his sake. The contrary God complaineth of: Hosea viii. 12, I have written to them the great things of my law, but they were counted as a strange thing.' God is the author, whosoever be the penman; it is a writing from him to us. Now, to be strangers to it, or little conversant about it, argueth some contempt of God; as to slight the letter of a friend showeth little esteem of the writer. But now the saints put it into their bosoms, view it with delight, it is God's epistle. 2. In regard of its own excellency, in three respects; it is-- [1.] Their direction. [2.] Their support. [3.] Their charter. [1.] It is their direction; it is a light that shines in a dark place,' 2 Peter i. 19. The world is a dark place, beset with dangers, and ever and anon we are apt to stumble into the pit of destruction, without taking heed to this light. The word discovereth to them evils, that they may see them, repent of them, forsake them; and showeth us our ready way to heaven, that we may walk therein. It discovereth the greatest dangers, and pointeth out the surest way to safety and peace. They are called true laws and good statutes, Neh. ix. 13, to show the full proportion that they bear to the soul. Verum and bonum,--truth and goodness, are proper for our most eminent faculties, the understanding and will. It doth a man's heart good to study these statutes. A child of God, that seeth others stumble and fall, how may he stand and bless God for the direction of the word, that God hath given him counsel in his reins, that he hath a clue to lead him out of those labyrinths in which others have lost their way, and know not know to escape! [2.] It is their support. The word is koi`non iatreion, as Basil expresseth it. It is God's shop, from whence they fetch all their cordials in a time of fainting, and so are freed from those fears and discontents and despairing thoughts under which others languish: Ps. cxix. 50, This is my comfort in my affliction, thy word hath quickened me.' When a believer is damped with trouble, and even dead at heart, a promise will revive him again: ver. 92, Unless thy law had been my delight, I had perished in my affliction.' And many such like experiences the saints have had. The worth of the word is best known in an evil time. One promise in the word of God doth bear up the heart more than all the arguings and discourses of men, though never so excellent. In time of temptation, in the hour of death, oh, what a reviving is one word of God's mouth! [3.] It is their charter, that which they have to show for their everlasting hopes. There we have promises of eternal joy and blessedness under the greatest assurance, and this makes way for strong consolation, Heb. vi. 18. A man that hath a clear evidence to show for a fair inheritance, it is not irksome to hear it read, or to look over it now and then, as a covetous man is pleased to look into his bills and bonds which he has under hand and seal. Secondly, This delight will be of great use to them. 1. To draw us off from carnal vanities. We have another delight, and the strength of the soul runneth out in another way; there will not be such room for worldly affections. As fear is cured with fear, the fear of men with the fear of God, so is delight by delight; delight in God's statutes is the cure of delight in worldly things. Love cannot lie idle, it must be occupied one way or another; either carried out to the contentments of the flesh, or else to holy things. Now, if you can find a more noble delight, there is a check upon that which is carnal: Ps. cxix. 37, Turn away mine eyes from beholding vanity, and quicken thou me in thy way.' The enlargement of the heart straitens the flesh. 2. It will take off the tediousness of religious exercises. What we delight in is not irksome. In hunting, fowling, and fishing, though there be as much labour as in our ordinary employments, yet we count the toil nothing because of the delight in them. We are very apt to be weary of well-doing, and to tire in a holy course; but now, when it is our delight, it goeth on the more easily. In one sense we must make religion our business, in another, our recreation; our work to prevent slackness, our recreation to prevent tediousness; it is not a task, but a pleasure. Use 1. This informeth us of the ill choice that many men make of their delights and recreations; they must have cards and dice and foolish mirth to pass away the time, or else idle stories and vain romances. A Christian is everywhere like himself; he showeth himself a Christian in his recreations as well as his business. Castae deliciae meae sunt scripturae tuae, saith Austin--Lord, my chaste delights are thy Holy Scriptures. If we were as we should be, it would be our recreation to understand our duty, to contemplate the way of reconciliation to God by Christ, and to take a view of our everlasting hopes. Were we seriously persuaded of the benefits which men have by the word, that there is a sure direction to resolve our doubts and our scruples, and the offers of a pardon and a glorious estate by Christ, what need a Christian any other recreation? Will not the sense of God's love and the hopes of heaven make us merry enough? Indeed, because of the weariness of the flesh, we need temporal refreshments; but here should be our great delight, I will solace or recreate myself in thy statutes.' Use 2. Caution to us to fix our delight aright. 1. It is a considerable affection. All the affections depend upon pleasure or pain, delight or grief--the one is proper to the body, the other to the soul--which grow from the contentment or distaste which we receive from the divers objects which we meet with. If we love, it is for that we find a sweetness in the object beloved; if we hate, we apprehend a trouble in what we hate; if we hope, we promise ourselves a happiness or satisfaction in the possession of the thing hoped for: if we despair, it is because the thing cannot be obtained from which our contentment would arise. Desire is of some good which we judge pleasing. By fear and flight we shun things which we apprehend would breed us vexation. So that, in effect, delight sets all the other affections a-work. 2. It is a choice affection, more proper to fruition than use, and therefore not for the means so much as end, and so reserved for God, who is the last end. There are fruenda and utenda, God and heavenly things to be enjoyed, but earthly things to be used: for means, those that are in the nearest vicinity to the end, as the law of God and grace: earthly things are to be used with a kind of indifferency, and therefore should have little of our joy; but our solid complacency must be in God, next in the things of God, his law and grace, which are means in the nearest vicinity with our end: Ps. xxxvii. 4, Delight thyself also in the Lord, and he shall give thee the desires of thy heart;' Phil. iv. 4, Rejoice in the Lord always, and again I say, Rejoice.' 3. Delight, if not right set, of all the affections, is apt to degenerate. We have a liberty to delight in earthly things; the affection is allowed, the excess is forbidden. Thou mayest delight in the wife of thy youth, in thy children, estate, in the provisions heaped upon thee by the indulgence of God's providence. Pleasure is the sauce of life, to better digest our sorrows. It is allowed us, but it must be well guarded. We are most apt to surfeit of pleasant things, and to miscarry by sweet affections. Sorrow is afflictive and painful, and will in time wear away of itself. Pleasure is ingrained in our natures, born and bred with us; and therefore, though we may delight in the moderate use of the refreshments of the present life, in estate, honour, reputation, yet we should take heed of excess, that our hearts be not overjoyed, and too much taken up about these things. Carnal joy is the drunkenness of the mind; it besotteth us, maketh us unmindful of God, weakens our esteem of his favour and blessing; it chaineth us to present things. Pleasure is the great witch and sorceress that enchants with the love of the world, maketh us unmindful of the country whence we came, and whither we are going; therefore we should be jealous of our delight, and how we bestow it. Use 3. To exhort us to this delight in God's statutes, or this spiritual rejoicing. 1. Here is no danger of exceeding; the greatest excesses here are most praiseworthy. In other things we must exercise it with jealousy, feed with fear, rejoice as if we rejoiced not. A man may easily go beyond his bounds when he rejoiceth in the creature; but here enlarge thy heart as much as is possible, and take thy fill of pleasure: Cant. v. 1, Eat, friends; drink, yea, drink abundantly, beloved.' This is ebrietas quae nos castos facit--chaste flagons: Eph. v. 18, Be not drunk with wine, wherein is excess; but be ye filled with the Spirit.' 2. We shall never be ashamed of these joys: 2 Cor. i. 12, Our rejoicing is this, the testimony of our conscience,' &c. All carnal joys have a turpitude affixed to them, and therefore affect to lie hid under a veil of secrecy. The world would cry shame of him that would say of his bags or his dishes, Here is my joy. As much as men affect these things, yet they desire to conceal them from the knowledge of others. 3. We shall never be weary of these joys. The delights of the senses become nauseous and troublesome; our natural dispositions become weary and importunate; a man must have shift and change, pleasures refreshed with other pleasures. But these delights add perfection to nature; therefore, when fully enjoyed, they delight most. A good conscience is a continual feast, a dish we are never weary of. The blessed spirits in heaven are never weary of beholding the face of God. God is new and fresh every moment to them. The contemplation of such excellent objects doth not overcharge and weaken the spirits, but doth raise and fortify them. It is true, the corporeal powers being weak, may be tired in such an employment, as much reading is a weariness to the flesh; but the object doth not grow distasteful, as in carnal things. How shall we get it? 1. Get a suitableness to the word. Every man's delights are as his principles: Rom. viii. 5, They that are after the flesh, do mind the things of the flesh; but they that are after the spirit, the things of the spirit.' A man is much discovered by his savour and relish of things. All creatures must have suitable food. There must be a suitableness between the faculty and the object; spiritual things are spiritually discerned. 2. Be in a condition to delight in the word. A guilty soul readeth its own doom there; it revealeth themselves to themselves, accuseth and condemneth them. As Ahab said of Micaiah, He prophesieth evil against me,' and therefore could not endure to hear him: John iii. 20, Every one that doeth evil hateth the light, neither cometh he to the light, lest his deeds should be reproved.' 3. Purge the heart from carnal distempers, lust, envy, covetousness r love of pleasures; these are diseases that need other diet than the word. Such persons must have other solaces; they cater for the flesh, to please the senses. An earthly heart will not delight in spiritual things. Doct. It standeth God's children upon to see that they do not forget the word. 1. What is it to forget the word? A man may remember or forget two ways--notionally and affectively. [1.] Notionally, when the notions of things formerly known are either altogether or in part worn out: James i. 25, He is like one that looks at his natural face in a glass, but goeth away, and straightway forgetteth what manner of person he was.' [2.] Affectively, when, though, he still retain the notions, yet he is not answerably affected, nor doth act according thereunto. Thus the butler did not remember Joseph; that is, did not pity him. Thus God is said not to remember the sins of them that repent, when he doth not punish them, and to forget the afflictions of his people, when he doth not deliver them; and we are said to forget God, Ps. cvi. 21, when we do not obey him, and to forget his word when we do not remember his commandments to do them,' Ps. ciii. 18. In this place both are intended, the notional and practical remembrance. 2. The reasons why we should not forget his word. [1.] Meditation will fail else. A barren, lean soul is unfit to enlarge itself in holy thoughts, shall never grow rich in the spiritual understanding: Col. iii. 16, Let the word of God dwell in you richly, in all knowledge,' &c. Men of small substance grow rich by continual saving, and holding together what they have gotten; but if they spend it as fast as they get it, they cannot be rich: Luke ii. 19, Mary kept all these sayings, and pondered them in her heart.' [2.] Delectation will grow cold, unless the memory be rubbed up ever and anon. When they fainted under affliction, the cause is intimated: Heb. xii. 5, Have ye forgotten the exhortation that speaketh unto you as unto children?' Distrust in straits is from the same source: Mark viii. 17, They remembered not the miracle of the loaves, for their hearts were hardened. Ye see and hear, and do not remember. David was under great discomfort till he remembered the years of the right hand of the Most High,' Ps. lxxvii. 10; Lam. iii. 21, This I recall to mind, therefore I have hope.' [3.] Practice and conscience of obedience will grow more remiss; Nothing keepeth the heart in a holy tenderness so much as a presence of the truth; and when we can bring our knowledge to act, and have it for our use upon all occasions, it urgeth us to practice: James i. 25, being not a forgetful hearer, but a doer.' Most of our sins are sins of forgetfulness and incogitancy. Peter would never have been so bold and daring, and done what he did, if he had remembered Christ's prediction. The text saith, Luke xxii. 61, When he remembered, he wept bitterly.' A bad memory is the occasion of much mischief to the soul, when we do not call truths to mind in their season, and when fit occasion and opportunity is offered. Memory is a handmai