Sermons on Psalm 119

Doct. A gracious heart finds more true joy in the way of God's word, than in all worldly things whatsoever.

To explain this consider,

• 1. What this delight is.
• 2. How a gracious heart finds more delight in the word of God, than in all worldly things.
• 3. The reasons why they do so.

I. What this delight is? I shall give you several distinctions.

1. There is a sweetness in the study of God's word, or when we give up ourselves to attain the knowledge of it. The very speculation and study produces a delightful taste for three Reason.

(1.) Truth is the good of the understanding; therefore when the faculty is suited with a fit object, this correspondence causeth a rejoicing and delectation. Prov. 24. 14. My son, eat thou honey because it is good; and the honey-comb, because it is sweet to thy taste: so shall the knowledge of wisdom be to thy soul when thou hast found it. Every truth, if it be but a Natural or Philosophical Verity, when we come to consider and see it with our own eyes, and have found it out by search, and do not repeat it by rote only, breedeth a delight. Pleasure is applicatio convenientis convenienti, so it is true in Theological truths, we are the more affected with them, the more they are represented with evidence to the soul.

(2.) Scriptural truths are more sublime than other truths, and do ennoble Reason with the knowledge of them, Deut. 4. 6. Surely this great Nation is a wise and an understanding people. Such doctrines as we meet with in the word of God concerning. Angels and the Souls of men, the Creation and Government of all things, the Redemption of men, must needs affect the heart, and breed a joy in the view and contemplation of them.

(3.) Because these truths are suitable to our necessities. To every man that hath a conscience, it cannot but be very pleasing to hear of a way how he may come to the pardon of sins, and sound peace of conscience, solid perfection, and eternal glory. Man is naturally under fears of death, Rom. 1. 32. and would be glad of a pardon; weak and unable to find out or attain to moral perfection, would be glad of an exact rule, and groapeth and feeleth about for an everlasting happiness, Acts 17. 27. So far as anything is found to this purpose in the writings of men, they have a marvelous force and influence upon us. Any beam of this truth scattered in Plato or Socrates, of man's Reconciliation with a holy and just God, there is nothing in their writings; the then World was under perplexity. But yet of Moral Perfection, and an Eternal state of Blessedness, there were some glimmerings. Now when these are represented to the understanding with such evidence and satisfaction as they are in the Scriptures, where you have the only sufficient direction to true Happiness, no wonder if they are greedily catched at. Now this delight (though good) I speak not of, because it may be in Temporaries, who have a taste of the good word, to invite them to seek for more, Heb. 6. 4. and is a fruit of common illumination. The stony ground received the word with joy, Luke 8. 13. and though it may affect the heart, yet if not above all riches, it doth not prevail over carnal affections.

2. There is a sweetness found in the way of God's Testimonies, which ariseth from the conscience of practical obedience, not from contemplation only; and 'tis best to be found when we come to practice and perform what we know. It is said of Wisdom, Prov. 3. 17. All her ways are ways of pleasantness, and all her paths are peace. There is not only a sweetness in our Privileges, but in our Duties. No man knoweth the contentment of walking closely with God, but he that hath tried. So Mic. 2. 7. Do not my words do good to him that walketh uprightly? Not only speak good, but do good. There is a certain performance of what the word saith; when it is said, it may be accounted done; but to whom? to them that know it, and are able to talk of it? No; but to them that walk. And will every slight endeavor and the presumption of conformity to the rule serve the turn? No, to them that walk uprightly, that sincerely frame themselves to obey God's will with the greatest exactness and care they can use. Oh what good, what reviving of heart and cheerfulness do they find in this work! Briefly, this delight in the way of God's Testimonies (that you may not be mistaken) differeth from that contentment and serenity of mind which is the fruit of integrity or moral sincerity. There is some degree of comfort that accompanieth any good action, as heat doth fire; the conscience so far as he doth good hath some kind of peace in it. The Heathens by God's general bounty and goodness had a conscience excusing when they did good, as well as accusing when they did evil: Rom. 2. 15. Their thoughts in the mean time accusing, or else excusing one another, 〈 in non-Latin alphabet 〉 , by turns. And this excusing cannot be without some sweetness and contentment of mind. Sacer intra nos spiritus sedet, bonorum malorúmque nostrorum observator & custos, hic prout à nobis tractatus est ita nos ipse tractat, saith Seneca. This may be without faith; whereas we speak of such a joy as is founded in faith, though found in the ways of obedience in Christ's service. Mat. 11. 29. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest for your souls. In short, there is delight the duty, and the dispensation; for it is both promised and required. Delight in God's ways is promised as a gift of God, and as the result of our obedience. Isa. 58. 13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, &c. Then shalt thou delight thyself in the Lord, &c. And Cant. 2. 3. I sat down under his shadow with great delight, and his fruit was sweet to my taste. There is sweetness God bestoweth, or sensible consolation, which must be distinguished from that delight which is a fruit of our gracious esteem. I can exclude neither; though that delight which is the fruit of our esteem of the word, is principally here intended: the one is more durable than the other. A gracious affection to the word and ways of God, should ever remain with us; but we are not always feasted with spiritual suavities; now and then we have them, and when they have done their work they return to God. As in the Vision made to Peter, the sheet that was shown him was received up again into heaven, Acts 10. 16. when Peter was informed of God's will; so this comfort returneth to the giver, when it hath done its work, refreshed our hearts, and engaged us to wait upon God.

II. How a gracious heart rejoiceth more in the way of God's Testimonies, than in all Riches.

1. There is a broad difference in the things themselves, and therefore there should be in our affections to them; for our affections should be carried out according to the worth of things, otherwise if an object of less worth have more of our hearts than an object of more value, they are like members out of joint, they are not in their proper place. There is a great distance between the things themselves, as much as there is between the enjoyment of God and the creature; and therefore there must be a considerable difference in our affections to them. If the difference be so nice that thou canst hardly distinguish which thy heart is more affected with, the enjoyment of God in the way of his Testimonies, or the enjoyment of wealth and worldly accommodations; or if the disproportion be on the worlds side, that hath more of thy esteem and complacency, then God is not thy chiefest good, thou lovest the creature more than God, which is inconsistent with Grace: for this is the prime act of grace, to choose God for our chiefest good.

2. We must distinguish between the sensitive stirring of the affections, and the solid complacency of the soul. It is possible a child of God may be more sensibly moved by temporal things, as they do more strike upon the senses; but the supreme and prevailing delight of the soul is in spiritual things, in the way of God's testimonies. To exemplify this by the contrary affection, as in Sorrow; a temporal loss may to sense more stir the affections, as to bodily expression of them, than a spiritual; as the drawing of a tooth or any present pain, may make us cry out more than the languishings of a Consumption; whereas the other may go nearer to the heart, and causeth a more lasting trouble. So in Joy, a man may be pleased with earthly conveniences, and yet his solid esteem is more in spiritual things. As a Trifle may provoke laughter more than a solid benefit that accrueth to us. Therefore the case is not to be decided by the intensiveness of the sensitive expression, so much as by the appretiation of the soul. In this sense the point is to be understood, he would lose all the world rather than dispense with his obedience to God. This is selling all for the pearl of price, spoken of Mat. 13. 46. All other things are trampled upon and renounced for this one's sake, that we may enjoy God in Christ. And truly this affection to the word is not easily to be found: for we often see that men for a little gain will break all the Commandments of God, as things not to be stood upon, when any temporal commodity is in chace, and in the pursuit of worldly riches, care not how they neglect Christ and heavenly things.

III. The reasons why they rejoice more in the way of God's Testimonies, than in all Riches.

1. Because of the suitableness of these things to the new nature. Every thing hath a kind of joy when it enjoys that which is good for it; the ground doth pleasantly receive a shower of rain after drouth; the natural man eateth and drinketh, and his heart is filled with gladness: So the spiritual man is affected with that which is agreeable to the divine nature. Every thing is preferred according to the suitableness and proportion which it carrieth to our necessities and desires. The Cock in the Fable preferred a Barley-corn before a Jewel; the Barleycorn is more suitable to its natural appetite. So believers have not the spirit of the world, but the spirit which is of God, 2 Cor. 2. 12. therefore the way of God's Testimonies is more suitable and proportionable to that nature which they have. Their wealth and worldly things they indeed suit with the sensitive nature, but that is kept under, therefore the prevalent inclination is to the word more than to the world.

2. There is nothing in the enjoyment of worldly things, but they have it more amply in the exactest and sincerest way of enjoyment by the word, and walking in the way of its precepts. Satan's baits whereby he leads men to sin, are Pleasure and Profit; when bonum honestum, the good of Honesty and Duty is declined, there remains nothing but bonum utile and jucundum, the good of Pleasure and Profit. If we be moved with these things, it is good to look there where we may have them at the highest rate, and in the most sincere manner. Now it is the word of God believed and obeyed, which yieldeth us the greatest profit, and the greatest You have both in one Verse, Psal. 19. 10. More to be desired are they than gold, yea than much fine gold: sweeter also than the honey and the honey-comb. Because of the Profit it is compared to Gold, and because of the Sweetness and Pleasure we have by it, 'tis compared to Honey.

1. The word of God will truly enrich a man, and make us happy. The difference between God's people and others, doth not lie in this, that the one seeketh after Riches, the other not; they both seek to enrich themselves: only the one seeketh after false, and the other true riches, as they are called Luk. 16. 11. and so differ from one another as we and the Indians do, who reckon their wealth by their Wampenpeage, or shells of fishes, as we do ours by Gold and Silver; the one hath little worth but what their Fancies put upon it; the other hath a value in nature: or to speak in a more home comparison, Counters, glass Beads, and painted Toys, please Children more than Jewels and things of greater price, yea than Land of Inheritance, or whatever when we come to man's estate we value and is of use to us for the supply of present necessities. So worldly men preferring their kind of wealth before holiness and the influences of Grace, they do but cry up Bawbles before Jewels. To evidence this, and that we may beat the world with their own notions, and so the better defeat the temptation, let us consider what is the true Riches.

• 1. What is indeed true Riches.
• 2. Why these are the true Riches.

I. What is indeed Riches.

1. Gracious Experiences or Testimonies of the Favor of God. He is a rich man indeed that hath many of these. So it is said Rom. 10. 12. God is rich to all that call upon him; it is meant actively, not passively; it only noteth that God doth give out plentiful experiences of his grace.

2. Knowledge. Let the word of God dwell in you richly, in all wisdom, Col. 3. 16. And the Apostle mentions the riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ, Col. 2. 2. this is a treasure indeed, that cannot be valued; and he is a very poor soul that wants it.

3. Faith. Jam 2. 5. Hath not God chosen the poor of this world, rich in faith? He is a rich man that is emptied of himself, that he may be filled with God.

4. Good works. 1 Tim. 6. 10. Charge them that are rich in this world, that they be not highminded, &c. but rich in good works. Oh miserable man, that hath nothing to reckon upon but his Money and his Bags, so much by the year, and makes it all his business to live plentifully in the world, laying up nothing for Heaven, and is not rich in gracious Experiences, Knowledge, Faith, and Good works, which are a Christians Riches!

II. Why are these the true Riches?

1. That is true Riches which maketh the man more valuable, which gives an intrinsic worth to him, which Wealth doth not, that is without us; we would not judge of an Horse by the richness of his Saddle, and the gawdiness of his Trappings; and is man, a reasonable creature, to be esteemed by his Moneys and Lands, or by his Graces and Moral perfections?

2. That is Riches which puts an esteem upon us in the eyes of God and the holy Angels, who are best able to judge. One barbarous Indian may esteem another the more he hath of his shells and trifles; but you would count him never the richer that should bring home a whole Ships lading of these things. Luk. 12. 20. Such a fool is he that heapeth up treasure to himself, and is not rich towards God; that hath not of that sort of Riches which God esteemeth. We are bound for a Country where Riches are of no value; Grace only goeth currant in the other world.

3. That is Riches which steads us in our greatest extremities. When we come to die, the Riches of this world prove false comforts, for they forsake a man when he hath most need of comfort. In the hour of death, when the poor shiftless naked soul is stripped of all, and we can carry away nothing in our hands, Grace lieth near the heart to comfort us. 'It is said by a voice from Heaven, of those that die in the Lord, their works follow them, their wealth doth not. Our Graces continue with us to all Eternity.

4. That is the true Riches which will supply all our necessities, and bear our expenses to Heaven. Wealth doth not this, but Grace. Mar. 6. 33. Seek ye first the kingdom of God, and the righteousness thereof, and all these things shall be added. 1 Tim. 4. 8. Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. Heaven and earth are laid at the feet of Godliness.

5. That is true Riches which will give us a title to the best Inheritance. The word of God is able to enrich a man more than all the Riches of the World, because it is able to bring a man to an everlasting Kingdom. All this is spoken, because there is an evil desire that possesseth the whole world, they are vehemently carried after riches, and as they are increased, so are they delighted; but saith David, My delight is to increase in knowledge and grace; if I get more life, more victory over lusts, more readiness for God's service, this comforts me to the heart. Now how do you measure your thriving, by worldly, or spiritual increase?

2. Here is the true delight. Spiritual delight in spiritual objects, far exceedeth all the joy that we can take in worldly things. The pleasures of the mind are far more pure and defaeeate than those of the body, so that if a man would have pleasures, let him look after the chiefest of the kind. He spoke like a beast rather than like a man, that said, Eat, drink, and be merry, thou hast goods laid up for many years, Luk. 12. 19. That is the most that worldly things can afford us, a little bodily cheer. Psal. 17. 14. Thou hast filled their bellies with hid treasures; there is the poor happiness of a rich Worldling. He may have a belly full, and fare at a better rate than others do. Hab. 1. 16. Their portion is made fat, and their meat plenteous. When men have troubled themselves and the world to make themselves great, it is but for a little bellycheer, which may be wanted as well as enjoyed; a modest temperance and mean fare, yieldeth more pleasure. But what is this to the delights of the mind? A Sensualist is a fool that runneth to such dreggy and carnal delights. Noble and sublime thoughts breed a greater pleasure. What pleasure do some take in finding out a Philosophical Verity! the man rejoiceth; the senses are only tickled in the other. Of all pleasures of the mind, those of the spiritual life are the highest; for then our natural faculties are quickened and heightened by the spirit. The reasonable nature hath a greater joy than the sensitive; and the spiritual divine nature hath more than the mere rational. There is not only an higher object, the Love of God; but an higher cause, the Spirit of God, who elevateth the faculty to an higher manner of sense and perception. Therefore both the good and evil of the spiritual life is greater than the good and evil of the rational. The evil of the spiritual is greatest, a wounded spirit who can bear! And the good of the spiritual life is greatest, Joy unspeakable and glorious. The higher the life, the greater the feeling; groans not uttered; peace passing all understanding; though it maketh no loud noise, yet it dissuseth a solid contentment throughout the soul. All this is spoken, because the way of God's Testimonies is looked upon as a dark and gloomy course by carnal men; yet it is the life of the blessed God himself, Eph. 4. 18. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart. And surely he wants no true joy and pleasure that lives such a life.

USE 1. Here is an invitation to men to acquaint themselves more with the way of God's Testimonies, that they may find this rejoicing above all riches. It is hard to pleasant natures to abjure accustomed delights; and carnal men picture Religion with a sour austere face: We shall never see cheerful day more, if we are strict in Religion. Oh consider, your delight is not abrogated, but perfected; you shall find a rejoicing more intimate than in all pleasures. Cyprian saith he could hardly get over this prejudice, in his Epistle to Donatus. Austin thirty years old parted with his carnal delights, and found another sweetness, Quàm suave mihi subito factum est. It is your disease maketh you carnal; when freed from the fervours of lust, these things will have no relish with you. If it seem laborious at first, it will be more joyful than all riches. The root is bitter, but the fruit sweet. At first it is bitter to nature, which loveth carnal liberty, to render itself captive to the word; but after a little pains, and when the heart is once subdued to God, it will be sweet and comfortable. Ask of the Spies that have been in this good Land, if it be not a Land flowing with Milk and Honey: David tells you, In the way of thy testimonies: This way would be more trodden, if men would believe this; if you will not believe, make trial; if Christ's yoke seem burdensome, it is to a galled neck.

USE 2. Trial.

1. Have we a delight in obedience to God's Precepts? Psal. 112. 1. They that fear God, delight greatly in his commandments. It is not enough to serve God, but we must serve him delightfully; for he is a good Master, and his work hath wages in the mouth of it. 'It is a sign you are acquainted with the word of God, when the obedience which it requireth is not a burden but a delight to you. Alas! with many it is otherwise: How tedious do their hours run in God's service! no time seemeth long but that which is spent in Divine Worship. Do you count the clock at a Feast? And are you so provident of time when about your sports? Are you afraid that the lean kine will devour the fat, when you are about your worldly business? What causeth your rejoicing, the increase of Wealth, or Grace?

2. Is this the Supreme delight of the soul? It is seen not so much by the sensible expression, as by the serious constitution of the soul, and the solid effects of it.

1. Doth it draw you off from worldly vanities to the study of the word? what are your conceptions of it? What do you count your riches? to grow in grace, or to thrive in the world? to grow rich towards God, or to heap up treasures to yourselves? Is it your greatest care to maintain a carnal happiness?

2. Doth it support you in troubles and worldly losses? and bear you out in temporal adversities? You cannot be merry unless you have riches, and wealth, and worldly accommodations; then, soul, eat, drink, and be merry.

3. Doth it sweeten duties? the way of God's commandments is your way home. A beast will go home cheerfully; you are going home to rest. Let the joy of the Lord be your strength. Certainly you will think no labor too great to get thither, whither the word directs you. As one life exceedeth another, so there is more sensibleness in it. A Beast is more sensible of wrong and hurt, and of pleasure, than a Plant; and as the life of a man exceedeth the life of a beast, so is he more capable of joy and grief: And as the life of Grace exceedeth the life of a mere man, so its joys are greater, its griefs greater. There are no hardships to which we are exposed for Religion, but the Reward attending it will make us to overcome.

Doct. 1. One great respect which the Saints owe to the word of God, is to delight therein.

David resolveth so to do, I will delight, or solace or recreate myself in thy statutes; this should be his refreshment after business. David had many things to delight in, the splendor and magnificence of his Kingdom, as Nebuchadnezzar, Dan. 4. 30. Is not this great Babylon that I have built, for the house of the Kingdom, by the might of my power, and for the honor of my Majesty? His great Victories, which Aristotle saith are delightful to all. 〈 in non-Latin alphabet 〉 . It is an appearance of excellency, Arist. Rhet. 1. cap. 11. Or in his Instruments of Music, as those, Amos 6. 5. that chaunt to the sound of the viol, and invent to themselves Instruments of Music like David. No, this was not the mirth that he chose for his portion. Wicked men throng their hearts with such delights as these, lest an evil conscience fly upon them; but I will delight myself in thy statutes. He might take comfort in a subordinate way in these things; but the solace of his life, and the true sauce of all his labors was in the word of God. As David, so Jeremiah, cap. 15. 16. Thy words were sound, and I did eat them; they were unto me as the joy and rejoicing of my heart. That was the food and the repast of his soul, and he felt more warmth and cherishing in it, than any can in their bodily food. So Paul, Rom. 7. 22. I delight in the law of God in the inward man. Not to know it only, but to feel the power of it prevailing over his lusts, that was his delight as to the better part of his soul: So it is made a general Character of the blessed man, Psal. 1. 2. that he delighteth in the Law of God, and in that Law doth he exercise himself day and night. God's people will delight in his Law; it is one of the greatest enjoyments they have on this side Heaven, in the time of their absence from God. It is the instrument of all the good that they receive, Comfort, Strength, Quickening.

But now, how do they delight in God's Statutes?

1. In reading the word. The Eunuch returning from public Worship, was reading a portion of Scripture, Acts 8. 28. It is good to see with our own eyes, and to drink of the fountain ourselves; if it seem dark without the explication of men, God that sent Philip to the Eunuch, will send you an Interpreter.

2. In hearing of the Word. The Command is, James 1. 19. Wherefore be swift to hear. The Saints have had experiment of the power of it, and therefore delight in it. I was glad when they said, Come, and let us go up unto the house of the Lord, Psal. 122. 1. You should be glad of these occasions of hearing, not as with the Minstril, to please the ear, but to warm the heart. Seeing is in Heaven, Hearing in the Churches upon earth; then Vision, now Hearing.

3. In conferring of it often. What a man delighteth in, he will be talking of; so should you at home, abroad, Deut. 6. 7. Thou shalt be talking of them when thou sittest in thy house, and as thou walkest by the way, seasoning thy journey. He that would have God to be in his journey, as travelling and walking abroad, should be speaking of divine things.

4. In meditating and exercising his mind upon it. Psal. 1. 2. He delighteth in the law of God, and in that law doth he meditate day and night. Delight causeth a pause or consistency of mind: as the Glutton rolleth the sweet morsel under his tongue, and is loath to let it go; so a godly man's thoughts will run along with his delight. Clean beasts chew the cud; God's children will be ruminating, going over the word again and again.

5. In Practice. This Delight is not in bare speculation; so Hypocrites have their tastes, and their flashes; but in believing, practicing, obeying. Psal. 119. 14. I have rejoiced in the way of thy testimonies. Delight breedeth obedience, and is increased and doubled by it. 'It is not the delight which an ordinary beholder taketh in a rare piece of painting, merely to admire the Art; but the delight which an Artist taketh in imitating it, and copying it out. Here in the Text it is in thy Statutes. A gracious heart is alike affected with the Rule, as the Promise; not only with discoveries of Grace, but discoveries of duty.

Now thus it must be ordinarily.

1. The Duties of every day must be carried on with delight. This must be our divertisement, and the refreshment of our other labors, that when tired out with the incumbrances of the world, we may look upon reading, meditating, hearing, as our recreation, and the salt and solace of our lives, that other things may go down the better. The labors of the mind do relieve those of the body, and those of the body those of the mind. Ainsworth saith, the word in the Text signifieth, I will solace and recreate myself; and Psal. 1. 2. His delight is in the law of the Lord, and in that law doth he exercise himself day and night, as was before cited.

2. Especially upon the Lord's day: Isa. 58. 13. Thou shalt call the Sabbath a delight; call it so, that is account it so. When our whole time is to be parted into Meditation, and Prayer, and Hearing, and Conference, then it is our advantage to lie in the bosom of God all the day long. A Bell is kept up with less difficulty when it is once raised; and when the heart is once got up, it is the better kept up in an holy delight in God.

The Reasons of it are two:

• 1. The word of God deserveth it.
• 2. This delight will be of great use to them.

First, The word of God deserveth it.

1. In regard of the Author, they delight in it for the Author's sake, because it is the signification of his mind; as a Letter from a beloved friend is very welcome to us. Aristotle mentioning the causes of delight, saith, Rhet. 1. cap. 11. 〈 in non-Latin alphabet 〉 . Lovers are mightily pleased when they hear anything of the party beloved, or receive anything from them, a Letter or a Token. The Word is God's Epistle and Love-Letter to ourselves; it is the more welcome for his sake. The contrary God complaineth of. Hos. 8. 12. I have written to them the great things of my Law, but they were counted as a strange thing. God is the Author, whosoever be the Penman; it is a Writing from him to us. Now to be strangers to it, or little conversant about it, argueth some contempt of God. As to slight the Letter of a Friend, showeth little esteem of the Writer. But now the Saints put it into their bosoms, view it with delight, it is God's Epistle.

2. In regard of its own excellency, in three respects. It is,

• 1. Their Direction.
• 2. Their Support.
• 3. Their Charter.

1. It is their Direction; it is a light that shines in a dark place, 2 Pet. 1. 19. The World is a dark place beset with dangers, and ever and anon we are apt to stumble into the pit of destruction, without taking heed to this light. The Word discovereth to them evils, that they may see them, repent of them, forsake them; and showeth us our ready way to heaven, that we may walk therein. It discovereth the greatest dangers, and pointeth out the surest way to safety and peace. They are called true Laws, and good statutes, Neh. 9. 13. to show the full proportion that they bear to the soul. Verum and Bonum, Truth and Goodness, are proper for our most eminent faculties, the understanding and will. It doth a man's heart good, to study these statutes. A child of God that seeth others stumble and fall, how may he stand and bless God for the direction of the word, that God hath given him counsel in his reins, that he hath a Clue to lead him out of those Labyrinths in which others have lost their way, and know not how to escape!

2. It is their Support. The word is 〈 in non-Latin alphabet 〉 , as Basil expresseth it; 'tis God's shop, from whence they fetch all their Cordials in a time of fainting, and so are freed from those fears and discontents, and despairing thoughts, under which others languish. Psal. 119. 50. This is my comfort in my affliction, thy word hath quickened me. When a believer is damped with trouble, and even dead at heart, a Promise will revive him again. Ver. 92. Unless thy law had been my delight, I had perished in my affliction. And many such like experiences the Saints have had. The worth of the Word is best known in an evil time. One Promise in the Word of God doth bear up the heart more than all the arguings and discourses of men, though never so excellent. In a time of temptation, in the hour of death, O what a reviving is one word of God's mouth!

3. It is their Charter, that which they have to show for their everlasting hopes: There we have promises of eternal joy and blessedness under the greatest assurance; and this makes way for strong consolation, Heb. 6. 18. A man that hath a clear evidence to show for a fair Inheritance, it is not irksome to hear it read, or to look over it now and then, as a covetous man is pleased to look into his Bills and Bonds which he has under hand and seal.

2. This Delight will be of great use to them:

1. To draw us off from carnal Vanities. We have another delight, and the strength of the soul runneth out in another way; there will not be such room for worldly affections. As fear is cured with fear, the fear of men with the fear of God; so is delight by delight; delight in God's statutes, is the cure of delight in worldly things. Love cannot lie idle, it must be occupied one way or another; either carried out to the contentments of the flesh, or else to holy things. Now if you can find a more noble delight, there is a check upon that which is carnal. Psal. 119. 37. Turn away mine eyes from beholding vanity, and quicken thou me in thy way. The enlargement of the heart straitens the flesh.

2. It will take off the tediousness of Religious Exercises. What we delight in, is not irksome. In Hunting, Fowling, and Fishing, though there be as much labor as in our ordinary employments, yet we count the toil nothing, because of the delight in them. We are very apt to be weary of well-doing, and to tire in an holy course; but now when it is our delight, it goeth on the more easily. In one sense we must make Religion our business, in another our recreation; our work to prevent slackness, our recreation to prevent tediousness; it is not a task, but a pleasure.

USE 1. This informeth us of the ill choice that many men make of their Delights and recreations; they must have Cards and Dice, and foolish mirth, to pass away the time, or else idle stories and vain Romances: a Christian is everywhere like himself; he showeth himself a Christian in his recreations as well as his business. Castae deliciae meae sunt Scripturae tuae, saith Austin, Lord, my chaste delights are the holy Scriptures. If we were as we should be, it would be our recreation to understand our duty, to contemplate the way of reconciliation to God by Christ, and to take a view of our everlasting Hopes. Were we seriously persuaded of the benefits which men have by the word, that there is a sure direction to resolve our doubts, and our scruples, and the offers of a pardon, and a glorious estate by Christ, what need a Christian any other Recreation? Will not the sense of God's love, and the hopes of heaven, make us merry enough? Indeed, because of the weariness of the flesh, we need temporal refreshments; but here should be our great delight, I will solace or recreate myself in thy statutes.

USE 2. Caution to us to fix our delight aright.

1. It is a considerable affection. All the affections depend upon Pleasure or Pain, Delight or Grief (the one is proper to the body, the other to the soul) which grow from the contentment or distaste which we receive from the divers objects which we meet with. If we love, it is for that we find a sweetness in the object beloved; if we hate, we apprehend a trouble in what we hate: if we hope, we promise ourselves an happiness or satisfaction in the possession of the thing hoped for: if we despair, it is because the thing cannot be obtained from which our contentment would arise. Desire is of some good which we judge pleasing. By Fear and Flight we shun things which we apprehend would breed us vexation. So that in effect, Delight sets all the other affections a-work.

2. It is a choice affection, more proper to Fruition than Use, and therefore not for the means so much as end, and so reserved for God who is the last End. There are fruenda and utenda, God and Heavenly things to be enjoyed, but earthly things to be used: for means, those that are in the nearest vicinity to the end, as the Law of God, and Grace: earthly things are to be used with a kind of indifferency, and therefore should have little of our joy, but our solid complacency must be in God, next in the things of God, his Law and Grace, which are means in the nearest vicinity with our End. Psal. 37. 4. Delight thyself also in the Lord, and he shall give thee the desires of thy heart. Phil. 4. 4. Rejoice in the Lord always, and again I say rejoice.

3. Delight, if not right set, of all the affections it is apt to degenerate. We have a liberty to delight in earthly things; the affection is allowed, the excess is forbidden. Thou mayest delight in the Wise of thy youth, in thy Children, Estate, in the Provisions heaped upon thee by the indulgence of God's Providence. Pleasure is the sauce of life, to better digest our sorrows. It is allowed us, but it must be well guarded. We are most apt to surfeit of pleasant things, and to miscarry by sweet affections. Sorrow is afflictive and painful, and will in time wear away of itself. Pleasure is ingrained in our natures, born and bred with us; and therefore though we may delight in the moderate use of the refreshments of the present life, in Estate, Honor, Reputation; yet we should take heed of excess, that our hearts be not overjoyed, and too much taken up about these things. Carnal joy is the drunkenness of the mind, it besotteth us, maketh us unmindful of God, weakens our esteem of his favor and blessing, it chaineth us to present things. Pleasure is the great Witch and Sorceress that inchants with the love of the world, maketh us unmindful of the Country whence we came, and whither we are a going; therefore we should be jealous of our delight, and how we bestow it.

USE 3. To exhort us to this delight in God's Statutes, or this spiritual rejoicing.

1. Here is no danger of exceeding; the greatest excesses here are most praise-worthy. In other things we must exercise it with jealousy, feed with fear, rejoice as if we rejoiced not; a man may easily go beyond his bounds when he rejoiceth in the creature; but here enlarge thy heart as much as is possible, and take thy fill of pleasure. Cant. 5. 1. Eat, O friends: drink, yea drink abundantly, O beloved. This is ebrietas quae nos castos facit, chaste Flagons. Eph. 5. 18. Be not drunk with wine, wherein is excess; but be ye filled with the Spirit.

2. We shall never be ashamed of these joys. 2 Cor. 1. 12. Our rejoicing is this, the testimony of our conscience, &c. All carnal joys have a turpitude affixed to them, and therefore affect to lie hid under a veil of secrecy. The world would cry shame of him that would say of his bags, or his dishes, Here is my joy; as much as men affect these things, yet they desire to conceal them from the knowledge of others.

3. We shall be never weary of these joys. The delights of the senses become nauseous and troublesome; our natural dispositions become weary and importunate; a man must have shift and change, pleasures refreshed with other pleasures. But these delights add perfection to Nature, therefore when fully enjoyed, they delight most. A good conscience is a continual feast, a dish we are never weary of. The blessed spirits in heaven are never weary of beholding the face of God. God is new and fresh every moment to them. The contemplation of such excellent objects doth not overcharge and weaken the spirits, but doth raise and fortify them. It is true, the corporeal powers being weak, may be tired in such an employment, as much reading is a weariness to the flesh; but the object doth not grow distasteful, as in carnal things.

How shall we get it?

1. Get a suitableness to the word. Every man's delights are as his principles. Rom. 8. 5. They that are after the flesh, do mind the things of the flesh: but they that are after the spirit, the things of the spirit. A man is much discovered by his savor and relish of things. All creatures must have suitable food. There must be a suitableness between the Faculty and the Object; spiritual things are spiritually discerned.

2. Be in a condition to delight in the word. A guilty soul readeth its own doom there; it revealeth themselves to themselves, accuseth and condemneth them. As Ahab said of Micaiah, He prophesieth evil against me, and therefore could not endure to hear him. Joh. 3. 20. Everyone that doth evil, hateth the light, neither cometh he to the light, lest his deeds should be reproved.

3. Purge the heart from carnal distempers, lust, envy, covetousness, love of pleasures; these are Diseases that need other diet than the word. Such persons must have other solaces, they cater for the flesh, to please the senses. An earthly heart will not delight in spiritual things.

Doct. It standeth God's children upon, to see that they do not forget the word.

I. What is it to forget the word? A man may remember or forget two ways, Notionally and Affectively.

1. Notionally, when the notions of things formerly known, are either altogether, or in part worn out. Jam. 1. 25. He is like one that looks his natural face in a glass, but goeth away, and straightway forgetteth what manner of person he was.

2. Affectively, when though he still retain the notions, yet he is not answerably affected, nor doth act according thereunto. Thus the Butler did not remember Joseph, that is, did not pity him. Thus God is said not to remember the sins of them that repent, when he doth not punish them; and to forget the afflictions of his people, when he doth not deliver them; and we are said to forget God, Psal. 106. 21. when we do not obey him; and to forget his word when we do not remember his commandments to do them, Psal. 103. 18. In this place both are intended, the Notional and Practical remembrance.

II. The Reasons why we should not forget his word.

1. Meditation will fail else. A barren lean soul is unfit to enlarge itself in holy thoughts, shall never grow rich in the spiritual understanding. Col. 3. 6. Let the word of God dwell in you richly, in all knowledge, &c. Men of small substance grow rich by continual saving, and holding together what they have gotten; but if they spend it as fast as they get it, they cannot be rich. Luk. 2. 19. Mary kept all these sayings, and pondered them in her heart.

2. Delectation will grow cold, unless the memory be rubbed up ever and anon. When they fainted under affliction, the cause is intimated, Heb. 12. 5. Have ye forgotten the exhortation, that speaketh unto you as unto children? Distrust in straits, is from the same source, Mar. 8. 13. They remembered not the miracle of the loaves, for their hearts were hardened. Ye see, and hear, and do not remember. David was under great discomfort, till he remembered the years of the right hand of the Most High, Psal. 77. 10. Lament. 3. 21. This I recall to mind, therefore I have hope.

3. Practice, and conscience of obedience, will grow more remiss. Nothing keepeth the heart in a holy tenderness, so much as a presence of the truth; and when we can bring our knowledge to act, and have it for our use upon all occasions, it urgeth us to practice. Jam. 1. 25. Being not a forgetful hearer, but a doer. Most of our sins are sins of forgetfulness and incogitancy. Peter would never have been so bold and daring, and done what he did, if he had remembered Christ's prediction. The Text saith, Luk. 22. 61. When he remembered, he wept bitterly. A bad memory is the occasion of much mischief to the soul. When we do not call Truths to mind in their season, and when fit occasion and opportunity is offered. Memory is an handmaid to Understanding and Conscience, and keeps Truths, and brings them forth when called for.

USE is to press us to Caution. Let us not forget the Word. Helps to memory, are:

1. Attention. Men remember what they heed and regard. Prov. 4. 21. Attend to my sayings, keep them in the midst of thy heart. Where there is attention, there will be retention. Oh lay up truths with much earnestness and care. Sensitive memory is seated in the hinder part of the head, as one would say in a Chamber backward, from the noise of the street. Now, oh lay up Truth safe, and lay it out when ever you have need. But Rational memory lieth near the Understanding and Conscience, in the midst of thine heart. Reverence in the admission of the word, helps us in the keeping of it. Heb. 2. 1. Let us take heed to the things which we have heard, lest at any time they slip from us. If we did receive it with more heed, we would retain it with more constancy, lay them up, keep them choicely.

2. Affection, that is a great friend to memory. What we esteem most, we best remember. Omnia quae curant senes meminerunt: An old man will not forget where he laid his bag of gold. Delight and Love will renew and revive the object upon our thoughts. Here in the Text we have this Truth asserted, I will delight myself in thy statutes: I will not forget thy word. Affection to Truths cometh from the application. In a public Edict a man will be sure to carry away what is proper to his case.

3. Meditation. We must be often viewing and meditating of what we have laid up in the memory. It availeth not to the health of the body to eat much, but to digest what is eaten. Tumultuary reading and hearing, without Meditation, is like greedy swallowing much meat. When little is thought on, it doth not turn to profit. This concocteth and digesteth what we have heard. The more a thing is revolved in the mind, the deeper impression it maketh.

4. Beware of inuring the mind to vain thoughts; for this distracts it, and hindereth the impression of things upon it. The face is not seen in running-waters; nor can things be written in the memory, unless the mind be close and fixed. Lead is capable of engraving, because it is firm and solid; but Quicksilver, because it is fluid, will not admit it. An inconsistent wandering mind reapeth little fruit from what is read or heard.

5. Order is an help to memory. Heads of Doctrine are as Cells wherein to bestow all things that are heard from the word. He that is well instructed in the Principles of Religion, will most easily and firmly remember Divine Truths. Methodus est catena memory; to link Truths one to another, that we may consider them in their proportion.

6. Get a lively sense of what you hear or read, and you will remember it by a good token. Psal. 119. 93. I will never forget thy precepts, for by them thou hast quickened me. They that are quickened by a Sermon, will never forget such a Sermon.

7. Holy Conference; the speaking often of good things, keeps them in the heart; and the keeping of them there, causeth us to speak to those that are about us.

8. Get the memory sanctified, as well as other faculties; and pray for the Spirit: for that faculty is corrupted as well as others.

Doct. 1. That we need that God should open our eyes, if we would have a right understanding of his word.

• 1. What is meant by opening the eyes.
• 2. The necessity of such a work in order to a right understanding of the word of God.

I. What is meant by opening the eyes. Before I come to the particular explication of the terms, let me premise two observations.

1. The Saints do not complain of the obscurity of the Law, but of their own blindness. The Psalmist doth not say, Lord make a plainer Law, but Lord open mine eyes: blind men might as well complain of God, that he doth not make a Sun whereby they might see. The word is a light that shineth in a dark place, 2 Pet. 1. 19. There is no want of light in the Scripture, but there is a veil of darkness upon our hearts; so that if in this clear light we cannot see, the defect is not in the word, but in ourselves.

2. The light which they beg, is not anything besides the word. When God is said to enlighten us, it is not that we should expect new Revelations, but that we may see the wonders in his word, or get a clear sight of what is already revealed. Those that vent their own dreams under the name of the Spirit, and divine light, they do not give you mysteria, but monstra, portentous opinions; not show you the wondrous things of God's Law, but the prodigies of their own brain; unhappy abortives, that die as soon as they come to light. Isa. 8. 21. To the Law, and to the Testimony: if they speak not according to this word, it is because there is no light in them. The light which we have, is not without the word, but by the word.

Now to the phrase; the Hebrew signifieth unvail mine eyes. There is a double work, Negative, Positive. There is a taking away the veil, and an infusion of light. Paul 's cure of his natural blindness, is a fit emblem of our cure of spiritual blindness, Acts 9. 18. Immediately there fell from his eyes as it had been scales, and he received sight forthwith. First the scales fall from our eyes, and then we receive sight.

1. There is a taking away the veil before we can have a true discerning of the mysteries that are revealed in the word of God. 2 Cor. 3. 14, 15. the Apostle speaking of the Jews, saith, But their minds were blinded: for until this day remaineth the same veil untaken away, in the reading of the Old Testament; which veil is done away in Christ: but even unto this day, when Moses is read, the veil is upon their hearts. Now this veil is divers:

(1.) The veil of Ignorance. Though man hath Reason, and is capable of understanding the sense and importance of the words that are used about the Mysteries of godliness, yea and the matter too; yet he gets not the saving-knowledge of them by his natural abilities. There is a Grammatical knowledge, and a Spiritual knowledge; a man may know things Grammatically and literally, that is ignorant of them Spiritually. As a child may read the letters and words, that doth not conceive of the sense; so a man may know what is said concerning God and Christ, and Sin, and Grace, the vanity of the creature, the excellency of heaven, and have yet no saving-knowledge of these things; and therefore the Scripture useth the expression, that they oversee in seeing, as Acts 28. 26. Hearing ye shall hear, and not understand; seeing ye shall see, and not perceive. Though Truths are never so plainly delivered, never so powerfully pressed; and though they are capable to understand the words, yet they do not take in the truth into their hearts, so as to profit by it. So Deut. 29. 2, 3, 4. Ye have seen, yet ye have not an heart to see. Most will declaim against the vanity of the creature, evil of sin; but they do not see with an affective heart-piercing light; they have on them the veil of spiritual ignorance.

(2.) The veil of Carnal knowledge and wisdom, that puffeth up, 1 Cor. 8. 1, 2. by which seeing not, we think we see. This is a great hindrance to the entertaining of the word. So Christ telleth the Pharisees who were conceited of their own knowledge, Joh. 9. 39. For judgment am I come into this world, that they which see not, might see; and they which see, might be made blind. The Pharisees were the Rabbies of the age, the most seeing and learned men of that time. Carnal men are puffed up with a conceit of their own abilities, and so are obstructed by them from profiting by the Gospel.

(3.) The veil of Prejudice and corrupt affections. The passions of the mind, Love and Fear, Desire and Anger, hinder us from judging aright in the things of God. Our hearts are overcast with strong affections to the world, and so cannot clearly judge either of practical truths, or of the controversies of the age. Not of practical truths: When Christ had taught that they could not serve God and Mammon; it is said Luk. 16. 14. And the pharisees that were covetous, derided him. Holy mortifying truths are unpleasing to a carnal ear, though they be represented with never so much evidence. How will men distinguish themselves out of their duty! They shift, and stretch, and turn and wind hither and thither, and prove truth to be no truth, rather than part with their lusts. So present truths, as the Apostle calls them, 2 Pet. 1. 12. when the dust of Interest is raised, are not discerned. The Orthodoxy of the world is usually an age too short. 2 Cor. 4. 4. The god of this world hath blinded their eyes.

(4.) The veil of carnal sense, 2 Pet. 1. 9. He that lacketh these things, is blind, and cannot see afar off. There are so many mists and clouds in the lower world, that men cannot out-see time, and without the Prospective of faith have a sight of Eternity. Nature is short-sighted, so inured to present things, that we receive no light concerning things to come. These are the scales that are upon our eyes.

2. There is an infusion of light, without which men of excellent wit and sharp understanding in other things, are stark blind in the things of God. What this light is, will appear by the degrees of knowledge, and the uses of this light.

1. The degrees of knowledge.

1. In some there is a simple nescience, both of terms, or notions and things: as in those that have not a revelation, or have not regarded it, when the revelation is made. As the Gentiles that have not a Revelation, Eph. 4. 18. Having their understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart. Or rude and ignorant Christians, that have not the advantage of education, so as to understand the notions in which the Doctrine of God is propounded, Isa. 28. 9, 10. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts; for precept must be upon precept, precept upon precept, line upon line, line upon line, here a little and there a little. So sottish and brutish are some, that a man had need teach them as he teacheth little children letter after letter, and line after line, little good done.

2. In others there is a Grammatical knowledge, but not a spiritual; a repeating things by rote; a talking of all that a Christian enjoyeth.

3. Besides the Grammatical knowledge, there is a Dogmatical knowledge, when the truths of the word are not only understood, but begin to settle into an opinion that we bustle for in the world. An opinionative receiving of the truth, is different from a saving receiving of the truth. Many are Orthodox, or have so much judgment and knowledge, as to hold the Truth strictly, but the heart is not possessed with the life and power of it. Those are intended in Rom. 2. 20. An instructer of the foolish, a teacher of babes, which have the form of knowledge, and of the truth in the law. And such are described 2 Tim. 3. 8. Having a form of godliness, but denying the power thereof. It is not to be imagined that this is always in design, though many times carnal men swim with the stream, and take up with the opinions that are currant in their age; but also out of conviction of judgment, there is somewhat of conscience in it. A sound judgment is a different thing from a sound heart. The truths of God have great evidence with them; and therefore a rational man being helped with some common work of the Spirit, may close with them, though they have no experience of the power and prevailing influence of them.

4. Besides this Dogmatical knowledge by which we see round about the compass of Truths revealed in the word; there is a gracious illumination, when men are taught so, as drawn to God, John 6. 44, 45. and they do so understand Christ's Doctrine, as to apply and make a right use of it; such a knowledge as is called not only sight, but taste, 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious: and a feeling of what we understand, Phil. 1. 9. And this I pray, that your love may abound more and more in knowledge, and in all judgment. This sense and experimental knowledge, is that which the Saints seek after.

2. The Uses of this spiritual illumination. And,

• 1. To give us a clear sight of the Truths of God.
• 2. An applicative sight.
• 3. An affective sight.
• 4. A transforming sight.
• 5. Such a sense of the Truth as is prevalent over lusts and interests.

1. A clear sight of the Truths of God. Others have but an hear-say-knowledge gathered out of Books, and Sermons, and the common report which is made of Christ; but he that is divinely enlightened, drinks of the Fountain, and so his draught is more fresh and sweet; they do not talk of things by rote after others, but it is written upon their hearts. Heb. 8. 10. I will put my laws into their mind, and write them in their hearts; and so groweth more intimate, and satisfactory, and moving upon them.

2. An Applicative sight, not only knowledge, but prudence, Prov. 8. 12. I Wisdom dwell with Prudence. Wisdom is the knowledge of Principles, Prudence is an ability to apply them to our comfort and use, that we may know it for our good, Job 5. 28. Many are right in generals; but the Spirit doth not only reveal the Truths of the Gospel, but applieth those Truths to awaken the conscience that was asleep in sin. Many men that are unrenewed, may be stored with general truths concerning the misery of man, redemption by Christ, the privileges of a Christian; but they do not reflect the light of these truths upon themselves, so as to consider their own case; and so it serveth rather for matter of opinion and discourse, than for life and conversation; it is not directive.

3. An Affective sight. Prov. 2. 10. When wisdom entereth upon thy heart, which is the seat of affections, it stirs up in the soul answerable motions to every truth: Whereas when truths rest in empty barren notions, without feeling, and an answerable touch upon the heart, the knowledge of them is like a Winters Sun, that shineth, but warmeth not; the misery of man is not affective, and Doctrines of Redemption by Christ, are apprehended without any joy and relish.

4. A Transforming sight. 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. It is a Light that is both Directive and Persuasive. A man may hear the Gospel 〈 in non-Latin alphabet 〉 when it is only known as a rule, not as a means to convey the Spirit; whereas a believer hears the Law 〈 in non-Latin alphabet 〉 . The Apostle preferreth the Gospel above the Law in the forementioned place, for comfortableness, perspicuity, efficacy, &c.

5. It is a Light that prevaileth over our lusts and interests; such a Light as hath fire in it to destroy lusts. 1 John 2. 3, 4. He that saith I know him, and doth not keep his commandments, is a liar. A true knowledge and sight of God, is able to bridle lusts, and purify the conscience. Therefore it is said, He that doth evil, hath not seen God, Eph. 3. 11. hath not a true sight, whatever speculations he may have about the nature of God. Other light doth not check and control vicious desires, Reason is not restored to its dominion, Rom. 1. 18. the reputed wise men of the world held the truth in unrighteousness. Truth may talk its fill, but can do nothing; as a man that is bound hand and foot, may rave and evaporate his passions, but cannot relieve himself from the oppressor, or the force that he is under.

II. Reasons that show the necessity of this work.

1. Spiritual blindness is natural to us, as that man that was blind from his birth, John 9. 1. We are not all born blind in body, but all in mind. By tasting the tree of knowledge, all Adam 's sons have lost their knowledge: Satan hath brought a greater shame upon us, than Nahash the Ammonite would have brought upon the men of Jabesh Gilead, in putting out their right eyes. The eye of the soul is put out, so as we cannot see the light that shineth in the word. By the Fall we lost the true and perfect light of Reason, but retain the pride of Reason. It is no small part of our blindness, that we cannot endure to hear of it. Rev. 3. 17. Thou sayest I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Man desireth to be thought sinful rather than weak; and will sooner own a wickedness in Morals, than a weakness in Intellectuals. Men are dishonest out of choice, and therefore think there is more of liberty and bravery in it; but to be simple argueth imperfection. Job 11. 12. Vain man would be accounted wise, though man be born like a wild asses colt; not only for untamedness and affectation of liberty, but for rudeness and grosness of conceit; yet man would be accounted wise. The Pharisees took it ill that Christ charged them with blindness, Joh. 7. 41. Are we blind also? We all affect the reputation of wisdom, more than the reality; that is the reason why we are so touchy in point of Error: we can easier brook a sin reproved, than an error taxed. Till we have spiritual eysalve, we do not know it, and will not hear of this blindness, Rev. 3. 17. It is a degree of spiritual knowledge to know that we know nothing.

2. Observe how much spiritual blindness is worse than bodily; those that are under bodily blindness are glad of a Remedy, glad of a Guide.

1. Glad of a Remedy. How feelingly doth that man speak, Mark 10. 51. What wouldst thou have me to do? Lord, that mine eyes may be opened. Those that are blind spiritually, are not for a Remedy, not only ignorant, but unteachable, and so their blindness groweth upon them; to their natural, there is an adventitious blindness. If we cannot keep out the light, we rage against it.

2. Glad of a Guide: as Elymas the Sorcerer, when he was stricken blind, looked about for somebody to lead him by the hand, Acts 13. 11. But the blind world cannot endure to be directed; or the blind lead the blind, and both fall into the ditch. He that prophesieth of strong wine, is the teacher of this people, saith the Prophet. Men love those that gratify their lusts and humors; let one come soundly, and declare the counsel and will of God to them, he is distasted.

3. We cannot help ourselves out of this misery, without God's help. Our incapacity is best understood by opening that noted place, 1 Cor. 2. 14. The natural man receiveth not the things that are of God, for they are folly to him: neither can he know them, because they are spiritually discerned. Let us a little open that place: 〈 in non-Latin alphabet 〉 , the souly man, that is, a man considered in his pure naturals. Jude 19. 〈 in non-Latin alphabet 〉 , sensual, having not the spirit. However, he useth the best word by which a natural man can be described; he doth not say 〈 in non-Latin alphabet 〉 , not only those that are brutish and depraved by vicious habits, but take Nature in its excellency, soul-light in its highest splendor and perfection, though the man be not absolutely given up to vile affections. Well, it is said of him that he neither doth nor can receive the things of God, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . The 〈 in non-Latin alphabet 〉 , the things of the spirit are such truths as depend upon mere Revelation, and are above the reach and knowledge of Nature. There are 〈 in non-Latin alphabet 〉 , things of God, that may be known by a natural light. Rom. 1. 19. That which may be known of God, is manifest in them, for God hath shown it unto them. But 〈 in non-Latin alphabet 〉 , things revealed in the word, though a natural man be able to understand the phrases and sentences, and be able to discourse of them, yet he wanteth faith, and a spiritual sense and relish of them: They are folly to him. It noteth the utter contempt of spiritual things by a carnal heart, who looketh upon Redemption by Christ crucified, with the consequent benefits, as things frivolous and vain. Paul at Athens was accounted a babbler, Acts 17. 18. The same disposition is still in natural men: for though these truths by the prescription and consent of many Ages, have now obtained veneration and credit; yet carefully to observe them, to live to the tenor of them, whatever hazards and inconveniencies we are exposed to in the world, is still counted foolish. Mark, for greater emphasis it is 〈 in non-Latin alphabet 〉 folly, as carnal wisdom is 〈 in non-Latin alphabet 〉 enmity against God, Rom. 8. 7. Neither can be know them; it is out of sloth, and opposition, and moral impotency, as 'tis said Rom. 8. 7. The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can it be. Reason is a short and defective light, not only actually ignorant, but unable to conceive of them. 'It is not only through negligence he doth not, but through weakness he cannot. Take mere Nature in itself, and like Plants neglected, it soon runs wild. As the Nations barbarous, and not polished with Arts and Civility, have more of the beast than the man in them. Jude 10. But what they know naturally, as brute beasts, in those things they corrupt themselves. Suppose they use the Spectacles of Art, and the natural light of Reason be helped by Industry and Learning, yet how erroneous in things of Religion! Rom. 1. 21. When they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish hearts were darkened, &c. The most civil Nations were most foolish in matters of Worship; and many placed Fevers, and human passions, and every paltry thing, among the gods. The Scythians worshipped Thunder, the Persians the Sun; the most stupid and blockish Nations seemed most wise in the choice of their gods; others were given up to more gross superstitions. All the arts in the world could not fully repair the ruins of the Fall. The Heathens invented Logic for polishing Reason; Grammar and Rhetoric for Language; for Government, and as a help to human society, Laws; for bodily necessities, Physic; for mollifying and charming the passions so far as concerned human conversation, Ethics; for Families and private Societies, Economics: But for the Soul and Religious concernments, how blind and foolish were they! Nay, go higher; Suppose, besides the Spectacles of Art, Nature be furnished with the glass of the Word, yet John 1. 5. The light shined in darkness, and the darkness comprehended it not. We see how great Scholars are defective in the most useful and practical points. Nicodemus, a Teacher in Israel, was ignorant of Regeneration, John 3. 10. They always err in one point or another. And in these things of moment, if they get an opinion, and a Dogmatical Faith, and have an exact model and frame of Truth, yet as long as they are carnal and unregenerate, how much doth a plain godly Christian exceed them in lively affection, and serious practice? And whilst they are disputing of the natures and offices of Christ, and the nature of Justification and Sanctification, others enjoy what they speak of, and have a greater relish and savor, and power of these Truths upon their hearts. For ever it was a truth, and ever will be, Rom. 8. 5. They that are after the flesh, do mind the things of the flesh; and they that are after the spirit, the things of the spirit. Nature can go no further than itself, than a fleshly inclination moveth it. They have not this transforming light, and that sense of Religion which is prevalent over lusts and worldly interests.

The next reason is, because they must be spiritually discerned: that is, to know them inwardly, thoroughly, and with some relish and savor, there must be an higher light, there must be a cognation and proportion between the object and the faculty. Divine things must be seen by a divine light, and spiritual things by a spiritual light. Sense, which is the light of beasts, cannot trace the workings or flights of Reason in her contemplations. We cannot see a Soul or an Angel by the light of a Candle; so fleshly wisdom cannot judge of divine things. The object must be not only revealed, but we must have an answerable light; so that when you have done all, you must say, How can I understand without an Interpreter? Acts 8. 31. And this Interpreter must be the Spirit of God; Ejus est interpretari cujus est condere. To discern so as to make a right judgment and estimate of things, dependeth upon God's help.

4. When this blindness is in part cured, yet still we need that God should open our eyes to the very last. We know nothing as we ought to know. David a regenerate man, and well instructed, prayeth to have his eyes opened; for we need more light every day, Luk. 24. 45. Then opened he their understandings, that they might understand the Scriptures. Christ first opened the Scriptures, then he opened their understandings.

USE 1. To show us the reason why the word prevaileth so little when it is preached with power and evidence, their eyes are not opened, Isa. 53. 1. Who hath believed our report? and to whom is the arm of the Lord revealed? No teaching will prevail, till we are taught of God.

USE 2. What need we have to consult with God whenever we make use of the word, in Reading, Hearing, Study. In Reading; when thou openest the Bible to read, say, Lord open mine eyes. When thou Hearest, beg a sight of the Truth, and how to apply it for thy comfort. Haec audiunt quasi somniantes: Luther saith of the most, In seeing they see not; in hearing they hear not. There was a Fountain by Hagar, but she could not see it, Gen. 21. 19. God opened her eyes, and she saw a well of water, and she went and filled the bottle with water, and gave the Lad to drink. So for Study, it is dangerous to set upon the study of divine things in the strength of wit, and human helps. Men go forth in the strength of their own parts, or lean upon the judgment of Writers, and so are left in darkness and confusion. We would sooner come to the decision of a truth, if we would go to God, and desire him to rend the veil of Prejudices and Interests.

USE 3. Is to press us to seek after this blessing, the opening of the eyes. Magnifie the creating-power of God, 2 Cor. 4. 6. God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of God in the face of Jesus Christ. Make use of Christ, Col. 2. 5. In whom are hid all the treasures of wisdom and knowledge. Beg it earnestly of him; the Apostle prayeth, Eph. 1. 17, 18. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him. The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, &c. Yea, mourn for it in cases of dubious anxiety. John wept when the book of the seven seals was not opened, Rev. 5. 4. Mourn over your ignorance; refer all to practice, Joh. 7. 17. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. Wait for light in the use of means, with a simple, docile, sincere, humble mind. Psal. 25. 9. The meek will he guide in judgment, and the meek will he teach his way.

Doct. 2. Those whose eyes are opened by God, they see wondrous things in his word, more than ever they thought.

Open thou mine eyes, that I may behold wondrous things out of thy Law. Law is not taken strictly for the Covenant of works, nor for the Decalogue as a Rule of life; but more generally for the whole word of God, which is full of wonders, or high and heavenly mysteries. In the Decalogue or Moral Law, there is wonderful purity, when we get a spiritual sense of it. Psal. 119. 96. I have seen an end of all perfection: but thy commandments are exceeding broad: and Psal. 19. 7, 8. The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple: the statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. A wonderful Equity; Rom. 7. 12. The law is holy, and the commandment is holy, just and good. A marvelous wisdom; Deut. 4. 6. Keep therefore, and do them; for this is your wisdom and understanding in the sight of the Nations, which shall hear all these statutes, and say, Surely this great Nation is a wise and understanding people. In the whole word of God, the harmony and correspondence between all the parts, how the mystery grew from a dark revelation, to clearer, is admirable. In the Gospel every Article of faith is a mystery to be wondered at: the Person of Christ, 1 Tim. 3. 16. Great is the mystery of godliness, God manifested in the flesh, justified in the spirit, &c. A Virgin conceiveth, the Word is made flesh; the redemption and reconciliation of mankind, is the wonderful work of the Lord's Grace. It is the hidden wisdom of God in a mystery, 1 Cor. 2. 7. We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world to our glory. And 'tis called the mystery hidden from ages, Eph. 3. 9. The glory of heaven is admirable, Eph. 1. 18. The riches of the glory of the Inheritance of the Saints in light. That a clod of earth should be made an heir of heaven, deserves the highest wonder. All these are mysteries. So the wonderful effects of the word in convincing sinners, 1 Cor. 14. 25. Thus are the secrets of his heart made manifest; and so falling down on his face, he will worship God, and report that God is in you of a truth. Heb. 4. 12. The word of God is quick and powerful, sharper than a twoedged sword, piercing to the dividing asunder of soul and spirit, and joints and marrow, and is a discerner of the thoughts and intents of the heart. It is a searching and discovering word, John 4. 29. See a man that hath told me all that ever I did. In changing sinners, 1 Pet. 2. 9. That ye may show forth the praises of him that hath called you out of darkness into his marvelous light. Peter 's getting out of prison was nothing to it. In comforting: Every Grace is a Mystery; to depend upon what we see not; to be as a Rock in the midst of a storm; dying, yet we live; as poor, yet making many rich, 2 Cor. 8. 9, 10. All the operations of the Spirit are wonderful, 1 Pet. 1. 8. Joy unspeakable and full of glory. Phil. 4. 7. Peace that passeth all understanding. Rom. 8. 26. Groans that cannot be uttered.

2. What Divine illumination contributeth to the sight of these wonders.

1. It revealeth the truth of them, which otherwise is incomprehensible to the flesh, Matth. 16. 17. Flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Without this, no certain knowledge of Christ's Person and Office.

2. It more intimately acquainteth us with them. Matth. 13. 11. To you it is given to know the mysteries of the kingdom of God, to others it is not given. All God's works are full of wonder yet blind men cannot see them, though the Sun shineth never so clearly. A beautiful room, into which there is but a crevice, when we lay our eye close to it, we see it.

USE 1. From hence we may learn, That it is one degree of profit to see so much in the word of God, as to admire it; either at the mysteries of godliness or ungodliness, which the word discovereth, 〈 in non-Latin alphabet 〉 . They that are most enlightened, have most cause to wonder; for then they find Truths which exceed all common reason, such as do not come into the minds of others; or if they do, they seem incredible.

USE 2. Is to encourage us to study the word; the wonders of God's works are many, but the wonders of his word greater. Quot articuli tot miracula, the Papists say of Aquinas Sums: But more truly may it be said of the word of God, All the doctrines of the word are a continued mystery. After man was fallen, it came not into the head of any creature how to satisfy Justice, to make up the breath. On the folly of them that despise the word, as curious Wits and Worldlings do, as if it were a mean knowledge in comparison of what may be acquired from Aristotle and Plato, or the Politicians of the world! If there be in it some rudiments, something common with other Writings, yet there are greater things than these, the deepthings of God; 1 Cor 2. 11. never such a revelation made to the world. And worldly men that despise this study of the word, they despise that which Angels wonder at, Eph. 3. 10. and desire to pry into, 1 Pet. 1. 13. and make great matters of trifles. The Sun of Righteousness, is not he worth the beholding?

USE 3. Let us cease wondering at worldly things, great Places, Honors, heaps of wealth, fair Buildings, as the Disciples, Mark 13. 1. Master, see what manner of stones and buildings are here! 'It is said of Christ, Col. 2. 9. In him dwelleth all the fullness of the Godhead bodily: fullness of the Godhea •… Oh wonderful! The people wondered at that mass of money provided by David to build God an House, 1 Chron. 29. 7, 8. Oh! but the unsearchable riches of Grace, the rare plot of man's Redemption, 〈 in non-Latin alphabet 〉 , how wonderful! All in and about Christ is rare. His name is Wonderful, all the promises of God are 〈 in non-Latin alphabet 〉 exceeding great and precious promises, 2 Pet. 1. 4. they transcend man's capacity. It condemneth the stupidness of them that are nothing moved or taken with things so great and wonderful, great in themselves, and should be precious to us.

Doct. God's children are strangers upon earth, and do so account themselves.

They live here as others do, but they are not at home; their hearts are above, they do not take up their rest here; they are strangers, and account themselves to be so when they have most of worldly conveniencies.

First, To open it. Sometimes it may be understood in a Literal sense, and sometimes in a Moral.

1. Sometimes in a literal sense: Thus the Patriarchs that had a wandering life, and were forced to flit from place to place without any certain abode; they confessed themselves to be strangers. Jacob saith Gen. 47. 9. Few and evil have the years of my life been. 2. Morally also, and more generally, it is true of the Saints, they are strangers. In some sense it is true of good and bad. We are all travelling into another world, and are every day nearer to Eternity. As in a ship, whether men sleep or wake, stand or sit; whether they think of it, yea or no, the voyage still goes onward. So whatever we think, and whatever we do, we hasten towards death. In this sense even wicked men may be strangers and pilgrims in condition, though not in affection. All men in condition, will they, nill they, must into the other world, as they yield to the decays of nature, and every day they are a step nearer to their long home. Heathens have had a sense of this notion; saith one of them, Ex hac vita discedo tanquam ex hospitio, non tanquam ex domo: I go out of this life as out of an Inn. Here we are but passengers, not inhabitants to dwell. But now to be strangers and pilgrims in affection, that's proper to the children of God, Heb. 11. 13, 14, 15. It is made the fruit of their faith: because they were persuaded of the promises, therefore they confessed themselves pilgrims and strangers on earth. The voice of Nature saith, It is good to be here, let God do with Heaven what he pleaseth. Natural men are contented with their present portion, and cannot endure to think of change; and therefore though they are travelling to Eternity, yet they are not pilgrims in affection. But now God's children are so in condition, and in affection too; they count Heaven their home, and the world to be a strange place. They are Pilgrims in affection in a threefold regard:

1. Because they are most sensible of their frailty. The frailty of the present life is a common lesson, but not easily believed. None have such a sense of it upon their hearts, as they that are taught by God. Psal. 90. 12. So teach us to number our days, that we may apply our hearts unto wisdom. And, Teach me to know how frail I am, saith David. Worldly men, though they are of this opinion, and cannot deny it, yet they do not consider it; in seeing they see not; their minds are taken up with other things, they are not sensible.

2. The term is proper to the children of God, because they are unsatisfied with their present estate; they would not abide here forever if God would give them leave. Wicked men are pilgrims against their will; but Saints are ever looking for, longing for, groaning for a better estate, Rom. 8. 23. We which have the first-fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body. They desire and groan to be clothed upon, 2 Cor. 5. 2.

3. The notion is most proper to them, because they have an interest in a better inheritance. Wicked men are sure to go out of the world, but they are not sure to go to Heaven. Now the children of God they know there is an inheritance kept for them; here they have the right, but there they shall have the possession, 1 Joh. 3. 1. So that well might I form the point thus: That godly men are, and count themselves to be strangers and pilgrims upon earth. Others are in a journey, but they are not sensible of it, and they have no home to go to, and no desires to part with the world.

Now take some instances of this, That this is proper to God's children to count the world a strange place, and Heaven to be their home. Those that had the best right, and the greatest possessions here, they will do so. Those that had the greatest Right. Heb. 11. 9. Abraham sojourned in the land of promise, as in a strange country. What right could there be greater, than that which was demised and made over to him by God? yet in the Land of promise he lived as in a strange place. So David here, and in other places, that had so ample a possession, he was King over an opulent and flourishing Kingdom, yet Psal. 39. 12. I am a stranger with thee, and a sojourner, as all my fathers were. Not only he that was a wandering Partridg, and flitted up and down; but David that was settled in a Throne, he that was so powerful and victorious a Prince. But you will say, possibly David might speak this when he was chased like a Flea upon the Mountains, when he was hunted to and fro like a Patridg; no, but when he had peace, and was fully settled in the Throne; when he could offer so many Cart-loads of gold and silver, 2 Chron. 29. 13. then he doth acknowledge, Lord, I am a stranger. Jesus Christ, who was Lord Paramount, he tells us, I am not of this world, Joh. 17. 14. He was a stranger to his brethren, and an alien among his mothers children, Psal. 69. 8. He that was Lord of all, had neither house nor home; He passed through the world to sanctify it for a place of service; but his heart and constant residence was not here, to fix it as in a place of rest. And so all that are Christ's, have the Spirit of Christ, and say as David in the Text, I am a stranger upon earth. We do not dwell upon earth, but only pass through it.

But why do the children of God count themselves to be strangers here?

1. They are born elsewhere. Every thing tends to the place of their original, as men love their native soil; things bred in the water, return thither; Inanimate things tend to their center; a stone will fall to the ground, though it be broken in pieces with the fall: Wind, that is imprisoned in the bowels of the earth, raiseth terrible convulsions and earthquakes, until it get up to its own place. All things seek to turn thither from whence they came. And so grace which came from Heaven, it carrieth the soul thither again. Jerusalem from above is the mother of us all. Heaven is our native Country, and therefore thither is the tendency and aim of the gracious soul that is born from above. It is very notable, the contempt of the world is usually made the fruit of our Regeneration, 1 John 5. 4. Whosoever is born of God, overcometh the world: and 2 Pet. 1. 4. Made partakers of the divine nature, that we might escape the corruptions of the world through lust. There is somewhat of God in it then; and that which comes from God, carries the soul thither where God is. In the new nature there's a strong inclination, which disposeth us to look after another world; therefore 'tis said, Begotten to a lively hope, 1 Pet. 1. 3. As soon as we are made children, we begin to look after a child's portion. There is another aim when we are born again, then the heart is carried out to God.

2. There lies their inheritance, Eph. 1. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places. Why, he hath blessed us with spiritual blessings in earthly places, why is it said only in heavenly places? There was their beginning, and there's their accomplishment. The main thing Christ aimed at, was that we might be translated to heavenly places. Christ will set us high enough, and therefore he will not give us our portion in the world, that's an unquiet place. Here we are not out of Gunshot, and harms-way; he would not give it us in an earthly Paradise, there Adam enjoyed God among beasts; he would give it us in the most glorious manner, that we might enjoy God among the Angels. The world is not a fit place. Here God will show his bounty to all his children; it is a common Inn, where Sons and Bastards are entertained; a place of trial, not of recompense; God's footstool, and not his throne, Isa. 66. 1. The World is Satan's walk, the Devils circuit: Whence comest thou? from compassing the earth, Job 1. a place defiled with sin, Isa. 24. 5. given to the children of men, Psal. 115. 16. Here God will show his bounty to all his creatures, to beasts, and all kind of men; 'tis sometimes the Slaughter-house and Shambles of the Saints, They are slain upon earth, Rev. 18. 24. a receptacle for elect and reprobate; therefore here they have not their blessing; our inheritance lies elsewhere.

3. There are all our kindred: Ubi pater, ibi patria, where our father is, there our Country is. Now when we pray, we say to him, Our Father which art in heaven. There are we strangers, where we are absent from God, Christ, and glorified Saints; and while we are here upon earth, we have not such enjoyment of God. There's our Father, it is his house, Heaven is called our Fathers house; and there's our elder brother, Col. 3. 1. Set your hearts upon things above, where Christ is, sitting at the right hand of God. And there's the best of our kindred and Family; They shall sit down with Abraham, Isaac, and Jacob, Mat. 8. 20. Well then, the children of God they count themselves to be strangers here, because their kindred are elsewhere.

4. There they abide longest. That we account our home where we abide. An Inn cannot be called our home, where we come but for a night and away; but now there we are forever with the Lord. Here we are in motion, there is rest. The world must be surely left. If we had a certain term of years fixed, yet it would be very short in comparison of Eternity. All the time we spend here, it is but a night, but a moment in comparison of Eternity. We live longest in the other world, and therefore there's our home, Mic. 2. 10. Arise, depart hence, this is not your rest: God speaks it of the Land of Canaan, when they had polluted it with sin. It is true of all the world. Sin hath brought in death, and there must be a riddance, it is but a passage from danger. Israel dwelt first in a wandering Camp, before they came to dwell in Cities and walled Towns; and the Apostle alludes to that, Here we have no abiding City, we look for one to come. As the Israelites did look for walled Towns and Cities of the Amorites to be possessed by them: so here, we have but a wandering Camp, we look for a City. And mark, as it was with them in their outward estate, so in the mysteries of their Religion; they were first seated in a Tabernacle, and then in a Temple; in a Tabernacle, which was a figure of the Church; then in a Temple, which was a figure of Heaven; for you know, as in the Temple there were three partitions, the outward Court, the Holy place, and the Holy of holies: so there are three Heavens; the third heaven Paul speaks of, the heaven of heavens; and there's the Starry heaven; and the Airy heaven, the outward Court. This life being so frail, so fickle, we cannot call our abode here our home. What is your life, saith the Apostle? it is but as a vapor, Jam. 4. 14. a little warm breath turned in and out by the nostrils, Job 7. 1. Is there not an appointed time for man upon earth? his days are as the days of an hireling. A hired servant you do not intend should live with you forever; you hire him for a day or two, and when he hath ended his work, he receives his wages and is gone: so all our days are but a little while, we do our service, and then we must be gone. Actors when they have finished their parts, are seen no more; they go within the Curtain: so when we have fulfilled our course, God furnisheth the world with a new Scene of Acts and Actors.

5. The necessary exercise of their graces doth make them count their lives here but a pilgrimage, and themselves but strangers upon earth, viz. Faith, Love, Hope.

1. Faith shows the truth and the worth of things to come: Faith will make them strangers, Heb. 11. 13. They saw these things, and were persuaded of them, and they counted themselves pilgrims and strangers. O! were we persuaded of things to come, we would be hastening towards them. We cry home, home, we talk of heaven and eternity, but we do not believe them. Sense and reason cannot out-see time, nor look above the clouds and mists of the lower world, afar off, in the Apostles phrase, 2 Pet. 1. 9. but Faith shows the truth of things to come. We that are here upon earth, when we look to heaven, the Stars seem to us but so many spangles: O! but when we get into heaven, and look downward; the world then will seem but as a mole-hill; that which now to sense seems such a glorious thing, will be as nothing.

2. The Love of Christ which is in the Saints, makes them to account themselves as strangers. A child of God cannot be satisfied with things here below, because his love is set upon God. Two things the heart looks after as soon as it is awakened by grace, and Love puts us upon them both, viz. a perfect enjoyment of God, and a perfect obedience to God. (1.) That they may be with God and Christ. The Saints have heard much of Christ, read much of him, tasted and felt much of him; they would fain see him, and be with him, Phil. 1. 23. If they had the choicest contentment the world could afford, this will not satisfy them so much as to be there where Christ is, and to behold his glory. The Apostle thinks this to be motive enough to a gracious heart to seek things above, for there Christ is at the right hand of God; Love will catch hold of that, Col. 3. 1. The place is lovely for Christ's sake. Love will not suffer them to count this to be their home. Though Christ is present with them now spiritually while they are here; yet the presence and nearness is but distance, but a kind of absence being compared with what is to come; and therefore this very presence doth not quench their desires, but kindle them, and sets them a longing for more. All the presence, the communion, the sight of Christ they get now, it is but mediate through the glass of the Ordinance, 1 Cor. 13. 12. and it is frequently interrupted, his face is many times hidden, Psal. 30. 7. and it is not full as it shall be there, Psal. 16. 11. But now in Heaven, there it will be immediate, God will be all in all; and there it will be constant, they shall be ever with the Lord; and there they shall be satisfied with his likeness, Psal. 17. 15. then they enjoy his presence indeed. So that Love upon these considerations sets them a longing, and groaning. (2.) As Love makes them desire the company of Christ, so entire subjection to God; they would have perfect grace and freedom from sin, therefore are ever groaning, O when shall we be rid of this body of death, Rom. 7. 23. There is a final perfect estate for which the new creature was made, and they are ever tending towards that happy state wherein they shall grieve God no more.

3. Hope was made for things to come, especially for our full and final happiness. God fits us with graces as well as happiness; not only grants us a glorious estate, but gives us grace to expect it: Hope would be of no use, if it did not lift up the head, and look out for a better Estate than the world yieldeth: Hope fastens upon God's title in the Covenant, I am thy God: Now God could not with honor take this title, and give us no better than present things, Heb. 11. 16. Wherefore God is not ashamed to be called their God, for he hath prepared for them a city: Mark the Apostles reason. Many expound these words so, as if the meaning were but this, That they did only express God's condescension, that he would take his title not from the Potentates of the world, but from a few wandering Patriarchs; that God was not ashamed to be called their God. Alas, the words have a quite other sense; rather it expresseth an answerable bounty, Unless the Lord would give them something answerable to their hopes, more than was visible in the lives of the Patriarchs, God would be ashamed to be called their God. Do but look upon the slenderness of their condition; if that he gave them in the world were all their reward, what is this to own that magnificent title, I am the God of Abraham, &c. No, now he hath something better than all the honors and riches of the world, now he may fitly be called their God. Christ builds the doctrine of the resurrection upon the same argument, God is the God of Abraham, &c. therefore they shall have a blessed estate in soul and body, Matth. 22. 32. To be a God to any, is to be a Benefactor, and that according to the extent and largeness of an infinite and an eternal Power.

USE 1. Are you strangers and pilgrims? David, and such as he was, that were of his stamp, counted themselves strangers upon earth. If you be so,

1. You will always be drawing home, and would not desire to stay long from Christ. A traveler would pass over his journey as soon as he can, and be hastening homeward, Phil. 1. 23. I desire to be dissolved, and to be with Christ. Is there any looking, longing, waiting for your blessed estate? It is no hard matter to get a Christian out of the world, his better part is gone already, his heart is there: Do your hearts draw homeward? Are your desires stronger and stronger every day after eternal life? Natural motion grows swifter and swifter still, as it draws nearer and nearer its center. So certainly a Christian, if he had the motions of the new nature, he would be drawing homeward more every day.

2. What provision do you make for another world, if you are strangers? Many bestow all their labor and travel about earthly things, and neglect their precious and immortal souls. They are at home; all their care is that they may live well here. O Christians! what provision do you make for heaven? A traveler doth not buy such things as he cannot carry with him, as Trees, Houses, Household-stuff; but Jewels, Pearls, and such as are portable. Our Wealth doth not follow us into the other world, but our Works do. We are travelling to a Country whose Commodities will not be bought with gold and silver, and therefore are we storing ourselves for heaven, for such things as are currant there. Men that make a voyage to the Indies, will carry such Wares as are acceptable there, else they do nothing. Do you make it your business every day to get clearer evidences for heaven? to treasure up a good foundation? 1 Pet. 6. 8. and do you labor every day to grow more meet for heaven? Col. 1. 12. That's the great work of a Christian to get evidences and a meetness for heaven. These are the months of our purification, we are now to cleanse ourselves for the embraces of the great God. When we grow more mortified, strict, holy, heavenly, then we ripen apace, and hasten homeward, Psal. 84. 7. They shall go on from strength to strength, &c. every degree of grace it is a step nearer; and therefore do you grow more meet for this blessed estate.

3. In the fullness of your worldly enjoyments, do you mind your Country. He that was going pilgrim to Jerusalem, cried out, O! this is not the holy City. So, whatever enjoyments you have, do your hearts call you off, and say, Soul, this is not thy rest; this is not that thou shouldst take comfort in; thou art bound for heaven: Do you miss your Country and your Parents? The men of the world would have their portion here; here's their rest; but when you have most of the world at will, are you strangers? 1 Cor. 7. 31. Using this world as not abusing it; that is, so making use of God's bounty, as expecting a greater happiness. How do we use the world as not abusing it? When we use it as a type, as a motive, and as a help to heaven. As a kind of Type; The enjoyment of temporal things should stir us up to a more serious consideration of heavenly; as the Prodigals husks put him in mind of bread in his fathers house. The company of your Relations puts you in mind of the company of God and Christ. The Cities of the Amorites, their Walled Towns, put the Patriarchs in mind of a City which had foundations, Heb. 11. 26. If an earthly City be so glorious, what's the heavenly City? These are the comforts of a strange place. You abuse them when you forget home, and therefore take heed. If the creature be sweet, heaven is better. And when you use them as a Motive to serve God more cheerfully, the more you find him a good Master, 1 Tim. 6. 17. Trust in the living God, who giveth us richly all things to enjoy. To make you more earnest in good works, 2 Sam. 17. saith David there, I dwell in a house of cedar, and the ark of God within curtains. When you have such kind of reasonings stir'd up within you, What do I for God that hath enlarged my house here? And when you use them as a Help; your Worldly enjoyments as Instruments of piety and charity. Here's a man's trial, what he doth in a full condition, whether his heart be for home still, yea or no; when he hath the world at will, if then he be treasuring up a good foundation, and encouraging himself to serve God faithfully.

4. What is your solace in your affliction, and the inconveniences that you meet with in your pilgrimages? Doth this comfort you, Home will pay for all? Heb. 10. 34. Ye took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and enduring substance. Do you reckon upon a more enduring substance? Though the World frown upon you as a step-mother, yet you remember you have a better home. From whence do you fetch your supports in any cross? Doth this comfort you in the midst of the molestations of the World? They do not know your birth, your breeding, your hopes, nor your expectations. Strangers may be abused in a foreign place; when we come home, this will be forgotten. The Saints walk up and down, like a Prince that travels abroad in disguise; though he be slighted, abused, he doth not appear what he shall be. You have a glorious inheritance reserved for you; this is your Cordial, and the reviving of your souls, and that which doth your heart good to think of; and so you can be contented to suffer loss and inconveniences upon these hopes. The discourse between Modestus, a Governor under Valens, and Basil, in Nazianzen his twentieth Oration, is very notable: I shall only transcribe what is exactly to the purpose in hand: When he threatened him with banishment, I know no banishment (saith he) who know no abiding-place here in the world: I do not count this place mine; nor can I say the other is not mine; rather all is God's, whose stranger and pilgrim I am. This was that which supported him in the midst of those threatenings. Therefore from whence do you fetch your support?

5. If Religion be kept up in height and majesty, the World will count you strangers, they will stand wondering at your conversation, 1 Pet. 4. 4. Men gaze upon those that come hither in a foreign habit, that do not conform to the fashions of the country; and so a child of God is wondered at, that walks in a counter-motion to the studies and practices of other men, as one that is not conformed to the world, Rom. 12. 2. What do you discover of the spirit of your Country, so as to convince others?

Thus much by way of enquiry, namely, Whether we are strangers yea or no?

USE 2. Behave yourselves as strangers here upon earth.

1. Avoid fleshly lusts, 1 Pet. 2. 11. these cloud the eye, and besot the heart, and make us altogether for a present good; they weaken our desires of heaven; 'tis the Apostles argument, As strangers and pilgrims, abstain from fleshly lusts. The flesh-pots of Egypt made Israel to despise Canaan; and so this is that which will take off our hearts from things to come, from the inheritance of the Saints in light, and from that blessed estate God hath promised.

2. Grasp not at too much of the World; but what comes with a fair Providence upon honest endeavors, accept with thanks, 1 Tim. 6. 9. They that will be rich, fall into temptation and a snare, &c. The Devil hath you upon the hip, when you make that your business and scope; not he that is, but will be rich; that fixes that as his scope. Then the heart is filled with sins, and the head with cares.

3. If an Estate comes in slowly, remember, a little will serve our turns to heaven; more would be but a burden and snare. Those that have their portion here, most of Worldly things, what do they get by it? a little belly-cheer, Psal. 17. 14. and they leave the rest to their babes. Dainty cheer is no great matter; and to leave our posterity great, is but to leave them in a snare. Children are under a Providence, and a Covenant, as well as we; and it is blasphemous to think we can provide for them better than God.

4. If God give abundance, rest not in them with a carnal complacency, Psal. 62. 10. If riches increase, set not your heart on them. Suffer not thy heart to rejoice in them, as your only portion, so as to grow proud of them, so as to count them your good things, Luke 16. 25. you that are strangers, have better things to mind.

5. Keep up a warm respect to your everlasting home. It is not enough to despise the world, but you must look after a better Country. Many of a slight temper may despise Worldly Profits, their Corruptions do not run out that way, Heb. 13. 14. We have here no abiding city, but we seek one to come. Desires, thoughts, and groans, these are the harbingers of the soul, that we send into the Land of Promise. By this means we tell God that we would be at home.

6. Enjoy as much of Heaven as you can in your Pilgrimage; in Ordinances, in the first-fruits of the Spirit, in communion with Saints. Grace is but young-Glory; and joy in the Holy Ghost, is the Suburbs of Heaven; and therefore you should get somewhat of your Country before you come at it. As the Winds do carry the Odors and sweet-smells of Arabia into the neighbouring-provinces; so by the breathings of the Holy Ghost upon our hearts, do we get a smell of the upper Paradise; it is in some measure begun in us, before we can get thither; and therefore enjoy as much of Heaven as possibly you can in the time of your pilgrimage. We have our taste here; it is begun in union with Christ, and in the work of grace upon the heart. And in Ordinances. Prayer brings us to the throne of grace; it gives us an entrance into God's presence, Heb. 10. 19. the Apostle calls it a boldness to enter into the holiest by the blood of Jesus. A Christian enters heaven while he is here in the world. In the word preached Heaven is brought down to us. The Gospel is called the Kingdom of Heaven. And by reading we do as it were converse with the Saints departed, that writ what we read. Meditation, it brings us into the company of God, it puts our heads above the clouds, amongst the midst of blessed spirits there, as if we saw Jesus Christ upon the throne, and his Saints triumphing about him. Communion of Saints it is Heaven begun; therefore you that are strangers should much delight there. A man that is abroad, would be glad to meet with his own Country-men; we should be glad of company to go with us to Heaven; these are to be our companions for evermore, therefore we should converse with them here.

II. I proceed to the latter clause, Hide not thy commandment from me. Here's his Request. To make short work of it, I shall endeavor to make out the connection and sense of these words in these Propositions.

1. Every man here upon earth (especially a godly man) is but a stranger and passenger. Every man is so in point of condition; he must go hence, and quit all his enjoyments in the world; wicked men whether they will or no; but a godly man is so in affection, and cannot be satisfied with his present state. This I have insisted upon.

2. It concerns him that is a stranger, to look after a better and more durable state. Every man should do so. He that lives here for a while, is concerned; his greatest care should be for that place where he lives longest; therefore Eternity should be his scope. A godly man will do so. Those whose hearts are not set upon earthly things, they must have Heaven. The more their affections are estranged from the one, the more they are taken up about the other, Col. 3. 2. Heaven and Earth are like two scales in a Ballance, that which is taken from the one, is put into the other.

3. There is no sufficient direction how to attain this durable estate, but in the word of God. Without this, we are but like poor pilgrims and wayfaring men in a strange Country, not able to discern the way home. A blessed state is only sufficiently revealed in the word, 2 Tim. 1. 10. Life and immortality is brought to light in the Gospel. The Heathens did but guess at it, and had some obscure sense of an estate after this life; but it is brought to light with most clearness in the Word; so the way thither is only pointed out by the Word. It is the Word of God makes us wise to salvation, and our Line and Rule to lead us to the heavenly Canaan; and therefore it concerns those that look after this durable state, to consult with the Word.

4. There is no understanding God's word, but by the light of the Spirit. Job 32. 8. There is a spirit in man; but the inspiration of the Almighty, that giveth understanding. Though the Word have light in it, yet the spirit of man cannot move till he enlightens us with that lively light that makes way for the dominion of the truth in our hearts, and conveyeth influence into our hearts. This is that light David begs, when he saith, Hide not thy commandments from me. David was not ignorant of the ten Commandments, of their sound; but he begs their spiritual sense and use.

5. If we would have the Spirit, we must ask it of God in prayer: For God gives the Spirit to those that ask him, Luke 11. 13. and therefore we must say as David, Psal. 43. 3. O send out thy light and thy truth; let them lead me; let them bring me to thy holy hill, to thy tabernacle.

6. When we beg it of God, we must do it with submission to his Sovereignty, and with subscription to his Justice: Therefore doth David use this manner of speech, Hide not thy Commandment from me. God doth hide, when he doth not open our eyes to see; now the Lord may choose whether he will do this or no; for he is Sovereign, and may in Justice forbear to do so, because we have abused the light we have; it will be hid from us, unless he reveal it. The mystery of Grace is wholly at God's dispose; and whosoever begs it, he must refer himself to the holy and sovereign good pleasure of God, who may give out and withhold his efficacious grace according to his pleasure. Matth. 11. 25, 26. I thank thee, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so Father, for so it seemed good in thy sight. Here's the Lord's Sovereignty; he doth in these things as he pleaseth; therefore David submits to it. And then it implies, It may be just with God to leave us unto our natural blindness, and suffer Satan to blind us more. It is fully consistent with the honor of his Justice; therefore it is said, Joh •… 12. 40. He hath blinded their eyes, and hardened their hearts, &c. that is, judicially, suffering them to increase their own blindness by their sin; blindness, that's their sin; and the Lord may leave it as a Judgment upon them.

USE. Here's Direction to you that know you are but pilgrims; the great thing you should seek after, is the straightest way to heaven. If you have a sense of Eternity, and a sense of your present frailty, you should look how to get home to your Country. To this end,

1. Study the word; why? This is your Antidote against Infection, and a Cordial to cheer us in the way. It is an Antidote against Infection, 2 Pet. 1. 4. By the promises we escape the corruption that is in the world through lust. The World is an Infectious place, therefore you had need take the promises next your heart to keep your hopes alive. And here's your Cordial to keep you from fainting, that which makes you to rejoice in the midst of present afflictions, Psal. 119. 54. 'It is a cordial to cheer us up, to revive us in the way, till we come to our journeys end. This will make up losses, sweeten difficulties, allay your sorrows. Then 'tis your direction, the way to lead you home. Psal. 119. 105. Thy word is a light to my feet, and a lanthorn to my paths. We shall soon pass over this life; all our care should be to pass it over well, there are so many by-paths in the world, and in a strange place we may soon miscarry.

2. Intreat the Lord of his abundant grace to pity poor strangers, who are ignorant; and desire him he would not hide his word from you, that you may walk in the nearest, closest way wherein he would have you walk. He may hide it from you as an Absolute Supreme Lord; for he is bound to give his grace to none: and he may do it as a just Judge; he may leave you to your own infatuations and prejudices: Say, Lord pity a poor stranger and pilgrim.

The word may be hidden two ways, and take care of both:

1. In point of External administration, when the powerful means are wanting. O it is a great mark of God's displeasure, when men are given up by their own choice, to blind Guides, to those that have no skill or no will to edify, or no abilities rightly to divide the Word of truth; only fill the ear with clamour and noise, but do not inform Conscience, or move the heart by solid and powerful instruction from the Word of God.

2. In point of Internal influence, when the comforts and quickenings of the Spirit are withholden. Lord withhold not thy Spirit from me.

Doct. God's children have a strong, constant, and earnest bent of affection towards his word.

• 1. To open the nature of this affection.
• 2. The Reasons of it.

First, The nature: there consider the Object, the End, the Properties, and the Effects.

1. The Object of this affection is the Word of God written or preached. As it is written in the Scriptures, so it is their constant exercise to read it, and consult with it often. Psal. 1. 2. But his delight is in the law of the Lord, and in his law doth he meditate day and night. And Joshua 1. 8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night: As it is preached and explained: they submit to God's Ordinance in that also, who hath appointed Pastors and Teachers, as well as Prophets and Apostles, Eph. 4. 11. Prophets and Apostles to write Scripture; so Pastors and Teachers to open and apply Scripture; therefore James 1. 9. They are swift to hear; that is, take all occasions for that end and purpose.

2. For the End of this affection, it is a sanctified subjection to God, and strength and growth in the spiritual life; 1 Pet. 2. 2. As new-born babes desire the sincere milk of the word, that ye may grow thereby; not merely that you may know, but that you may grow thereby; not to replenish the head with notions, but that you may increase in spiritual strength, and find more liberty of heart towards God.

3. For the Properties of it, you have them here in the Text:

• 1. They must be earnest.
• 2. A constant bent of heart.

1. An earnest bent of heart. Common and ordinary affection or desire after the word, will not serve the turn; not a faint and cold wish, but such as hath heat and warmth in it. It is good to see by what expressions the desires of the Saints are set forth in Scripture; By the desire of Infants after the breast, 1 Pet. 2. 2. they cannot live without it. It is set forth also by the panting of the Hart after the water-brooks, Psal. 42. 1. To meet with God in his word, it is as a brook of water to a chased Hart, it refresheth and revives it. It is set forth by the desires of a longing woman, verse. 40. of this Psalm, Behold I have longed after thy precepts. The children of God are fond of nothing so much as of his Word and Ordinances. It is set forth by the appetite which a hungry man hath toward his meat after a long abstinence, Psal. 84. 2. My soul longeth, yea even fainteth for the Courts of the Lord. Or as a weary traveler and thirsty man longeth after drink, Psal. 63. 1. My soul thirsteth for thee, &c. Or as cool air to the weary, Psal. 119. 131. I opened my mouth, and panted; for I longed for thy commandments: A Metaphor taken from a man tired with running, gaping for breath, to take in some cool air and refreshing. What think you of all these expressions? are they strains and reaches of wit, or the real experiences of the children of God? The truth is, we have such languid motions this way, that we know not how to understand the force of such expressions, therefore we think them to be conceits, we that are so cold and indifferent whether we meet with God in his word yea or no.

2. As it is not cold, so it is not fleeting, but constant. Many men have good affections for a while, but they abide not, as I shall give you some kinds.

1. Some out of Error in judgment think the word of God is only fit for Novices (as the Stancarists) to enter us into the Rudiments of Religion, but too low a dispensation for our after growth. It is milk for babes, they think; but afterwards we must live immediately upon the Spirit. But we see that David 's affection ever carried him to the word, not only at his first acquaintance with God, but at all times, as in the Text.

2. Some prize the word in Adversity, when they have no other comforts to live upon; then they can be content to study the word to comfort them in their distresses; but when they are well at ease, they despise it. But David made use of it at all times; in prosperity, to humble him; in adversity, to comfort him; in the one, to keep him from pride; in the other, to keep him from despair: in affliction the Word was his Cordial; in worldly increase it was his Antidote: And so at all times his heart was carried out to the Word either for one necessity or another.

3. Some during a qualm of conscience, have an affection for holy things; as we desire Strongwaters in a pang, not for a constant diet. While the terrors of God are upon them, nothing will satisfy them but the Word: O send for Moses and Aaron, then when the plague was upon them; but as their trouble wears off, so doth their affection to the Word of God. It is fear that drives them to the Word, and not love.

4. Some out of a general sense of the excellency that is in the Word. They go on smoothly for a while, as