Sermons on Psalm 119

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. 2. 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. Hos. 6. 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 justle 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, Act. 5. 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 practiced by the Saints only for the more conveniency of the spiritual life, no, but it is a thing required, Act. 11. 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 appointed 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 Pet. 3. 21. The answer of a good conscience towards God. How so? why, the Covenant binds mutually on God 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. 24. 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 a foot 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, I am. 1. 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 for evil men, David doth express himself as coming to a resolution in this Psalm, verse. 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 towards heaven. So for ourselves, we have changeable hearts, that love to wander, Ierem. 14. 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, Psal. 119. 57. I have said, that I would keep thy words: there was a practical decree past upon the conscience. And verse. 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 inconveniencies 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 dullness: We forget our vow and purpose, and therefore we relapse into sin. The Apostle saith, 2 Pet. 1. 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. 8. 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. Psal. 119. 112. I have inclined my heart to perform thy statutes always to the end. It is God's work to incline the heart; but when the work of grace is past upon us, then the believer doth voluntarily incline himself, his will is bent to serve God, not by fits and starts, but always to the end. 1 Chron. 22. 7. 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 humor. The people when they heard the Law, and were startled with the Majesty of God, Deut. 5. 28, 29. answered, All that the Lord hath spoken, we will do. It was well done to come to a purpose and resolution, But O that there were such a heart within them, saith God, that they would fear me, &c. Josh. 24 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 14. 23.

2. Make Christ a liberal allowance, if you would come to a resolution. Matt. 16. 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's 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 through resolution, that come what will come, we will be the Lord's. There should be a holy willfulness. 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 tost 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 through 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, O forsake me not utterly; that is, O 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 innocence was not able to stand without confirming grace, but gave out at the first assault. And still we are mutable, 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, ch. 42. 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 Damosels 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 vapors 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. 29. 18. what saith David? O Lord God, keep this forever 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 our selves. When the Apostle had exhorted his Ephesians to all Christian duties, he concludes it thus, Eph. 6. 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. 2. 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 plaid the prodigals, but would have us wait upon him from morning to morning, Psal. 25. 4. Shew me thy ways, O Lord, teach me thy paths: lead me in thy truth, and teach me. We are apt to embezil 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 Fathers 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 s •… ire, 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. 2. 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 13. 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 resent 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. 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 Devils quarters, but what's the issue? He denies his Master. Dependence upon God is ever accompanied with a holy solicitude and cautelous fear, Phil. 2. 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 praecipit iis, when we run head-long 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 wisdoms gates, Prov. 8. 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 begin 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's 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 8. 1. O 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. 3. 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 lives 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 4. 13. He departed from Christ for a season; he had a mind to try the other bout. And the World will be your lett; many discouragements and snares from the love and fear of it. 1 Joh. 5. 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 in keeping the commandments, but he went away sad, for he had great possessions, Mat. 19. 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. 49. 14, 15. Zion 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 Psal. 31. 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's a forsaking; as Psal. 94. 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. 1. When I am weak, then I am strong. There is also a real desertion; for God grants his people are forsaken sometimes, Though I have forsaken you for a little moment, Isa. 54. 7, 8. And Christ, that could not be mistaken, complaineth of it; and the Saints feel it to their bitter cost.

2. There's internal and external desertion. Internal is with respect to the withdrawings of the Spirit, Psal. 51. 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, sometimes together. And when they are together, God may return as to our inward comfort and support, yet not for our deliverance. Ps. 1 38. 3. In the day when I cried, thou answeredst me, and strengthnedst 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. 1. 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. 4. 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 aking 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's a desertion as to Comfort, and a desertion as to Grace. The children of God may sometimes lose the feelings of God's love, Psal. 77. 1, 2, 3. My soul refused to be comforted, I remembered God, and was troubled; My spirit was overwhelmed. O 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, Psal. 73. 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 supports, 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 out 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's clouded, yields more comfort and warmth to the earth, than a Winters 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 & eruditiva, a desertion for correction, and a desertion for instruction. Sometimes the aim of it is merely for correction for former sins; it is a penal over-clouding 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 13. 24. compared with v. 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 irradiations 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. 5. 1. there we read of a Feast between Christ and his beloved; 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 busset him. The same Disciples that were conscious to Christ's Transfiguration, Peter, James, and John, Mat. 17. the same Disciples are chosen also to be conscious to his Agonies, Mat. 26. 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. 20. 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. 32. 31. God left him, and he was not sensible, and then he runs into pride and vain-glory, 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 unseemly 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's 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 names sake, The Lord will not forsake his people, 1 Sam. 12. 22. and Heb. 13. 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 Devils 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, Psal. 80. 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. 54. 7, 8. For a small moment have I forsaken thee, but with everlasting kindness will I have mercy on thee. God may forsake 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. 5. 2. I have put off my coat, how shall I put it on? See v. 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. 32. 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 cannot stand our ground.

3. To subdue our carnal confidence: Psal. 30. 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. 3. 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 drunk for us. Christians, you do not know what it was for Christ to cry out, My God, why hast thou forsaken me? Mat. 27. 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 Savior 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. 1. 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 feed; 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, never troubled with sin, have none of this affliction; but 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. Enquire after the reason: Psal. 77. 6. I communed with mine own heart, What then? My spirit made diligent search. I, this is the time to make dil •… 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's 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. 50. 10. Never leave until you find him. Look as Hester she would go into the Kings presence when there was no golden scepter 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 13. 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. 64. 9. Be not wroth very sore, O Lord, neither remember iniquity forever. Behold see, we beseech thee, we are all thy people. 1. Do not despond, we are very apt to do so, Psal. 77. 7, 8, 9. Will the Lord cast off forever, will he be favorable no more? Is his mercy clean gone forever? 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: 1. Acknowledging that we have deserved it: 2. By supplication. There is nothing which God hath promised to perform, but we may ask it in prayer, Heb. 13. 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 attractive left, you may find him by the smell of his Ointments.

Doct. We may mention the good which is wrought in us, and urge it to God in Prayer.

It is an 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 Apostles argument is convincing, Why boastest thou? what have we that we have not received? If we can boast of any things it is that we are most in debt, that we have received more, 1 Cor. 1. 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, Luk. 18. 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 bely his bounty. To be always complaining of spiritual evils, it doth not argue a good temper of soul: Psal. 116. 7. Return to thy rest, O 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. 15. 10.

2. We may mention it to our own comfort; thus Paul, 2 Cor. 1. 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. 28. 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 humor and discontent of the people, and we must look upon it as a politick insinuation, Is not this he whose high places, and whose altars Hezekiah hath taken away and demolished? 2 King. 18. 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 honor, 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. Zach. 3. 2. Is not this a brand plucked out of the fire? What, 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 acceptable and honorable 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. 3. 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 read, 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 an 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's 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 〈 in non-Latin alphabet 〉 , the work of the Law, Rom. 2. 15. and to avoid gross sins, or perform outward acts of worship. O if I do sin, I am no Adulterer, no Extortioner, Luk. 18. 11. we think then 'tis well. But when we begin to have grace wrought in our heart, then we begin to serve God in the spirit, Phil. 3. 3. And my God whom I serve with my spirit, Rom. 1. 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. I but at first there is only a general purpose to serve God in the spirit, but afterwards 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. 5. 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 〈 in non-Latin alphabet 〉 , wise men; afterward only 〈 in non-Latin alphabet 〉 , 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. 30. 2. This holy man of God, saith Chrysostom, speaks it not only humbly, but truly as he thinks. Sure they did not complement 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 God'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. 5. ult. 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 Joh. 5. 3. This is the love of God, that we keep his commandments. That's 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 afterward 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 vigor of Holiness; that which served before, will not serve their turn now. Phil. 3. 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 of eager spirits, 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, Psal. 51. 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. 2. 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. 28. 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.

Reason. There is in man's heart a mighty proneness thereto. Jer. 14. 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, Hos. 11. 3. and for wandering compared to sheep, Isa. 53. 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. Psal. 119. 176. I have gone astray like a lost sheep. Consider, the Saints though they have sincerity, yet not perfection. And sometimes they wander through inadvertency, they are overtaken, Gal. 6. 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 Heathens, in general they had good notions of an Infinite and Eternal Power, but they were vain in their imaginations, Rom. 1. 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's a law in their members which wars against the law of their minds, Rom. 7. 5. There are boisterous lusts, and a man hath much ado to keep his path, Psal. 73. My foot had well nigh slipped; therefore we had need God should keep us continually. And the Lord hath undertaken to guide us. Isa. 58. 11. The Lord shall guide thee continually. And Psal. 48. 14. He will be our guide even unto death. And Psal. 73. 24. Thou shalt guide me by thy counsel, and afterwards 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 Pet. 2. 10. 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 15. 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, O let me not wander from thy commandments.

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. 1. 8. This book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night. Job 22. 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 embezled; 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. 3. 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, Hos. 8. 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. 2. 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. 4. 2. The word preached did not profit them, not being mixed with faith in them that heard it. 3. When it is kindly entertain 'd, Joh. 8. 37. Christ complains, Ye seek to kill me, because my word hath no place in you. 〈 in non-Latin alphabet 〉 . 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. Joh. 5. 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 engrafted word, James 1. 21. There is a word bearing fruit, and a word engrafted. 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 forth-coming 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. 13. 52. He hath not only this years growth, but the last years 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's 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. 12. 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, Psal. 16. 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: Psal. 45. 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's the reason we are so dumb, and tongue-tied in Prayer? because our heart is so barren. When the spring is dry, there will be little water in the stream: Ephes. 6. 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. 6. 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; and 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, Ephes. 6. 7. 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 bar'd upon Satan, and he cannot find such easy entrance when the Word is hid in our hearts, and made use of pertinently, 1 John. 2. 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. O it is a great advantage when we have the Word not only by us, but in us, engrafted in the heart; when it is present with us, we are more able to resist the assaults of Satan. Either a man forgets 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. 12. 5. Ye have forgotten 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 an 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. 12. 34. Out of the abundance of the heart the mouth speaks. When we have a great deal of hidden treasure in the soul, it will get out at the tongue; for there's a quick intercourse between the heart and the tongue. The Tap runs according to the Liquor wherewith the Vessel is filled; come to men of an unsavory 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, he is ever and anon interposing for God. Like a bottle filled with wine he must have vent. As the Spouses lips are said to drop as honey-combs. They are ever putting forth savoury expressions in their converse with others: Col. 3. 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. 14. 16. But what is given to the Scriptures and Grace, is not to the wrong of the Spirit, for the Scripture is of his inditeing, and Grace is of his working; yea, we still reserve the chief honor 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, Psal. 73. 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 dullness 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. 21. So under the temptation all is 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. 12. 10. compared with the 14, and 15. 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, but not a fore-sight; they were ignorant of what they were doing until afterward; thoughts came not in their mind but only in the review: John. 2. 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, Joh. 2. 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's 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. 8. 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. 7. 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 Creatures 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 endeavors, 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 afoot.

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 unimployed. The world can as well be without the Sun as the Bible, Psal. 19. First, he speaks of the Sun, and 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. 3. 7. 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. Vers. 9th. 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 head-strong, and in the very ruff and heat of his lusts, yet there's 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, Luk. 2. 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 stragleth 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 set a brooding upon a truth, when we have flashes only, like a little glance of a Sun-beam 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. 8. 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. 2. 10. Because they received not the truth in the love of it, &c. O 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 peck 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 'tis 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. 13. 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. For Doctrines, lay up knowledge, Prov. 10. 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, Psal. 37. 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. Every where 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 22. 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: Psal. 119. 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. 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. 42. 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 6. 3.

2. In Hearing, do not hear slightly, but hide the Word in your heart, that it be not imbezilled 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. When ever 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 labor 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, Act. 17. 18, 19, 20, 21. so for novelty sake, men may have an affection and a delight in the Word, John. 5. 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 loath 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 cast-away. 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 knowledge of some men to beget faith in others, and perish themselves: Mat. 7. 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 gladsome forward spring is no sure Prognostication of a plentiful harvest. Then do we receive the word a right 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 labor 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.

I. 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. 9. 6. God over all, blessed forever. That he needs nothing from us to add to his Happiness and Perfection, Ps. 16. 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 Angels, God was happy enough in himself. The Divine Persons took infinite delight and complacency in each other, as their rejoicing is expressed, Prov. 8. 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 labors, 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 he filleth every living thing, especially his Saints, with blessing, and receiveth nothing from us again.

II. 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's 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. Psal. 8. 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. Hos. 2. 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. 15. 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 fullness of joy, Psal. 16. 11. That's our happiness in the next world where immediate influences and virtue doth pass out from him. In Heaven there is no Temple, Rev. 21. 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.

Thirdly, This is upon free terms, John. 1. 16. Of his fullness have we all received, and grace for grace.

III. 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's a notable place to this purpose, 1 Tim. 1. 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 v. 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's 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's 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. The

IV. 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, Psal. 16. 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 our 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. 6. 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.

V. 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. 8. 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: Act. 3. 26. Him hath God sent to bless you, in turning away everyone 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, 'tis by turning everyone from his iniquity. So the more this teaching of God prevails upon the heart, the more blessed we are: Psal. 119. 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's 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 head 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.

VI. It is not only an affront put upon God, but also a great wrong, to neglect the Word of God, and the way he preseribes, 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 fullness, sincerity, eternity.

1. There wants fullness. 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, Psal. 16. 11. In thy presence is fullness of joy, at thy right hand are pleasures for evermore. Therefore of the joy and happiness we have in God, 'tis said, Enter into thy Masters joy, Mat. 25. 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 fullness, 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. 5. 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 knowledge, yet he hath not wisdom. Naaman was rich, wise, valiant, and honorable, but he was a Leper. There is a But upon all worldly happiness; therefore there is no fullness in these things.

2. There is no sincerity in them. All that is in the world it 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. 5. 5, 6. Haman in the midst of his honors 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 what ever face men put upon temporal enjoyments, if they cannot see God's special love in them, they want sincere joy. There is many a smart lash they feel when the world hears not the stroke, Prov. 14. 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, Psal. 16. ult. In this world we have but a poor changeable happiness. Luk. 12. 19. 'twas 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.

II. 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, Hos. 6. 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 elder, 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. 30. 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, Luk. 24. 37. And then v. 45. he opened their understandings. Of Lydia it is said, God opened her heart in attending to the things spoken by Paul, Act. 16. 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. 6. 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: Psal. 36. 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. 6. 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 Spirits light, then in seeing we see. Or as the Apostle calls it, Col. 1. 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 it 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. 6. 44. No man cometh to me except the Father draw him; which Christ proves, v. 45. Because they shall be all taught of God. The Spirits 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 •… ven tongues, like as of fire, Act. 2. 3. to show the manner of the Spirits operation by the Ministry; not only as light, but as fire; it is a burning and 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, Luk. 24. 32. There's 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. 2. 14. The natural man receiveth not the thing 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 favor 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 Interest, 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 entertained 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. Hos. 14. 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. 4. 21. If ye have learned of him, as the truth is in Jesus. We are never right, and truth never works as to regeneration, but it's 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. 31. 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 were 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. Psal. 119. 21. The proud do err from thy commandments. What's the reason David was so steadfast 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 imprest a truth upon the heart, then it is durable. What's 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 Joh. 2. 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 vapors, but cannot scatter them; it can discover sins, but cannot quell them, Rom. 7. 19. 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. 2. 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 unsavory, 2 Pet. 1. 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 unactive apprehension of Christ, which stirs up no affection: but the light which comes from God, enters upon the heart, Prov. 2. 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. 3. 18.