things which God bestoweth on mankind.

Observe here how much the spirit of God's children differeth from the spirit of the world; they account God hath dealt well with them when he bestoweth upon them wealth and honour: "Who will show us any good?" (Psalm iv. 6;) but the other desire grace to know God's will, and to serve and please him; there is the thing they desire and seek after, as suiting their temper and constitution of soul. A man is known by his desires, as the temper of his body by his pulse.

(2.) They would not willingly sin against God, either out of ignorance or perverse affections; therefore, if God will direct them and assist them in the work of obedience, their great care and trouble is over. It is a good sign that a man hath a simple, honest spirit, when there is rooted in his heart a fear to offend God, and a care to please him. He may err in many things; but God accepts him as long as seeking knowledge in order to obedience (Eph. v. 15-17). All that God requireth both for matter and manner is, that we would not comply with sin; seeing the time is evil, and full of snares, we should not be unwise in point of duty.

(3.) They have a holy jealousy of themselves. David desired to use every condition well, whether he were in prosperity or trouble. The context speaketh of afflictions that were sanctified; but a new condition might bring on a new alteration in the soul. Prosperity would make him forget God, and trouble overwhelm him, if God did not teach him. In what state soever we be, we must desire to be taught of God; otherwise, we shall fail: "For I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: everywhere, and in all things, I am instructed" (Phil. iv. 11, 13). Unless the Lord guide us, we shall be as Ephraim was, a cake turned" (Hos. vii. 8), baked but on one side, quite dough and raw on the other side; fail in the next condition, though passed over one well.

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4. A sense of the creature's mutability. Comparing it with the former verse, I observe that, though he kept God's commandments, yet he craveth further grace, and desireth that he may be still taught, because he knew not all that he might know, and was ready to err both in practice and judgment; and this must teach us to desire God's guidance and direction, not only when we have erred, but when we do well. Many, when they have smarted for their errors, will desire God to teach them; but David kept this continual dependence upon God for daily grace, both for turning away of evil and also for doing good: "Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths" (Prov. iii. 5, 6); which we are to follow in our places and callings. We are apt to ascribe too much to our present frame and resolutions: God must still be called to for his counsel and blessing in every business.

5. An evangelical frame. He pleadeth not merit, appealeth not to justice, but to God's grace and goodness. This should be the special groundwork of our prayers, the Lord doth all to the praise of his glorious grace (Eph. i. 7); and he will not have that glory infringed, either in part or in whole. The Spirit of God is very tender of it in Scripture, and we should be very tender of it in our addresses to God, that all conceits of our own worth be laid aside, and that we wholly fly to God's goodness and mercy. The whole work of sanctification, from its first step to its last period, is all of grace: all must be ascribed to God's free goodness.

6. The will of God revealed in Scripture is a subject that is never perfectly known. While we are in the way to glory, there is always some new thing to be learned of it, and from it, even by those that are the greatest proficients in the knowledge of it; and therefore we must be still scholars in this school; and, when we have learned never so much, we must still be learning more. This is continued, lasting work; for David is ever and anon at his old request, 'Lord, teach me thy statutes;' and not without reason, since it is not sufficient to know God's will in some few great and weighty actions of our lives, but in all, whether of greater or lesser concernments. And when we know generals, yet we are so apt to err in particular cases; and, since the commandment of God is so exceeding broad" (Psalm cxix. 96), every day we may see more into it, and may be more fully informed of the mind of God. We every day see more in a promise than we did before; therefore the Apostle saith, "And, if any man think that he knoweth anything, he knoweth nothing yet as he ought to know" (1 Cor. viii. 2).

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USE. Here is a pattern and precedent for us: especially now we have engaged our souls to God, let us seek this directive grace. It implieth pardon, and that maketh way for joy and comfort; for God teacheth pardoned sinners. A sure light and direction prevents many troubles of spirit and anxious doubts; it is a pledge and assurance of our getting home to God; those whom God guideth, are sure to be safe in the issue.

1st, It showeth what should be the matter of our prayers: David beggeth not to increase him in riches and honours, nor to flow in temporal delights; no, if God should show himself a good God to him, he desireth it may be in giving him the spirit of understanding and some increase of holiness: this he would take as the principal sign of God's favour and grace to him. The world generally imploreth God's goodness to another end they think they are dealt liberally with, when every man hath his lust satisfied: they pray from the intemperateness of the flesh; but David professeth it was enough to him, if he might find God answering him in that one thing which most others neglect and pass by in their prayers; or, if they mention it, it is for fashion's sake, and to comport with the usual way of praying. But because there is great deceit, and we often pray for what we have no mind to have granted, let us see if this be our temper.

1. We must discover it in our thanksgiving and blessing God for this gift, though he denieth us other which make a fair show in the world: "At that time Jesus answered and said, I thank thee, O Father, Lord of Heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered unto me of my Father; and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him" (Matt. xi. 25-27). Christ showeth that the mystery of grace is at God's disposing, who manifests it as he seeth good; that, if he hath cut us short in other things, and been liberal to us in this, we should not only be contented, but highly thankful; and how contemptible soever we be in the world, yet it is matter of praise and thanksgiving, in that God hath bestowed his grace and love to us according to his will and pleasure.

2. By our patience and contentedness in the want and loss of other things for this thing's sake; want, if God's providence be so; loss, if occasioned by our adherence to truth. Want, we have no reason to envy

carnal men: "From men which are thy hand, O Lord, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes. As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness" (Psalm xvii. 14, 15). We have no reason to repine: our present condition of entertaining communion with God in the practice of holiness countervaileth all their happiness; especially our future hopes, to increase in knowledge, and abound in the work of the Lord; and to own and stand up for a hated and despised truth, will bring more comfort to our souls, than all the pleasure the wicked have in their sensual delights. Are they the happy men that go on in opposition against the ways of God?" Envy thou not the oppressor, and choose none of his ways; for the froward is abomination to the Lord; but his secret is with the righteous. The curse of the Lord is in the house of the wicked; but he blesseth the habitation of the just" (Prov. iii. 31-33.) They are not happier than the godly; it is a greater happiness to know more of God's mind, than anything they enjoy: "Henceforth I call you not servants; for the servant knoweth not what his Lord doeth; but I have called you friends; for all things that I have heard of my Father, I have made known unto you" (John xv. 15).

3. By our constancy in prayer, and earnest supplication to know more of the mind of God. They will not be put off with other things: God gave the Spirit to the rest of the apostles; but he gave the purse to the son of perdition. Men may have a fit of devotion in their prayers; but their general course is not answerable: "Seek ye first the kingdom of God" (Matt. vi. 33); if we seek it in good earnest, we shall show it in our conversations and demeanours : "Wisdom is the principal thing; therefore get wisdom, and with all thy getting get understanding" (Prov. iv. 7). This must be the chiefest thing that beareth sway in our endeavours, that we may know more of God's mind in following our suits incessantly, we must not be put off: though God giveth other things, you must not cease your importunity.

'Lord, I expect something else from thy goodness;' "Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name. Order my steps in thy word, and let not iniquity have dominion over me" (Psalm cxix. 132, 133); and, "Hear, O Lord, when I cry with my voice; have mercy also upon me and answer me" (Psalm xxvii. 7). If we do not suffer this desire to languish and die, but still it be recommended to God daily: My business is rightly to understand and perfectly to do thy will: this is my one and great request which I will ever and ever urge; I cannot give over this prayer till thou be all in all, and show me the utmost of thy bounty.' We desire many things; but we are soon put out of the humour; as children that seem passionately and pettishly to desire a thing, but, by presenting other things to them, they are diverted and stilled; but it is not so with God's people. As Naomi said of Boaz, "For the man will not be in rest, until he have finished the thing this day" (Ruth iii. 18); so a child of God will not be satisfied, till his desire be in some measure accomplished.

2ndly, In what manner we should pray.

1. With earnestness: slight prayers bespeak their own denial: “ My Son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart to

understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God" (Prov. ii. 1-5).

2. With confidence: he is wont to do it for you. Ask nothing contrary to his nature: we should come with confidence of speeding; there is in him a propensity and inclination to help us. What would ye do to a hunger-bitten child, if he cometh to you for a knife or an apple? You would deny him them; but not meat, to satisfy his hunger. If for bread to play with, or meat when he hath enough, you would deny him, not gratify his fancy: if he come to be taught his book, you would readily hear him. So, when we come not for temporal things, but spiritual comforts; when spiritual comforts are not asked out of course, and for form's sake; yea, not only for comforts, but necessary grace to do his will; surely it cannot be that he should cast off them that love him, and would fain be conformed to his will; that come humbly, and long, and pray, and seek for his grace.

3. That this confidence must be evangelical. He sets before his eyes God's goodness or readiness to be gracious to all that call upon him; so that all the hope we have to prevail should not be taken from anything in us, but something in God himself. We must expect and ask blessings from God, for God, and because of God's sake: it is not for any good we deserve, or have done, or can do, that God taketh care of his weak, foolish children; but for the glory of his name, his grace and constant goodness. God is our fountain: our reasons are his goodness, our end his glory. This is the true way of addressing ourselves to God, deprecating sins for which he may harden us, and remembering his mercies on which we ground our hope. So doth David, "Lead me in thy truth, and teach me; for thou art the God of my salvation: on thee do I wait all the day. Remember, O Lord, thy tender mercies and thy lovingkindnesses; for they have been ever of old" (Psalm xxv. 5, 6). His eternal love is assigned as the cause of all: "He leadeth me in the paths of righteousness for his name's sake" (Psalm xxiii. 3).

3rdly, What should be the grounds and impelling principle of prayer. 1. A strong bent to please God; and that all your affections and actions may be ordered so as to be acceptable in his sight. Those that stand in awe of God, are loth to offend him: they may expect direction and light in all difficult cases: "What man is he that feareth the Lord? him shall he teach in the way that he shall choose" (Psalm xxv. 12); "The secret of the Lord is with them that fear him; and he will show them his covenant" (verse xiv).

2. A desire to enjoy him; for these things are valuable as they lead us to God. Our solid joy lieth not in outward things, but in our communion with God: "Lead me in the way everlasting" (Psalm cxxxix. 24); and, "Thou shalt guide me with thy counsel, and afterward receive me to glory" (Psalm lxxiii. 24). Their business is to be happy hereafter; and well guided here, that they may attain that happiness. Now, there is an inseparable connexion between our walking in the time of this life, and receiving into Heaven after this life; and he that is resolved to walk by the rule of God's direction, may promise himself to be received into glory after his journey is ended. So, "Send out thy light and thy truth," to lead me to "thy holy hill" (Psalm xliii. 3). They would fain take the nearest way

to Heaven, and follow God's counsel in all things. We have this word continually to guide us in this way; but we need also the assistance of his Spirit. The promised rest is much in their eye, and doth mightily prevail with them: they would have God to be their guide here, that he may be their rest hereafter.

SERMON LXXIX.

VERSE 71.-It is good for me that I have been afflicted, that I might learn thy statutes.

The context speaketh of afflictions by occasion of persecutions: the proud had forged a lie against him, and involved him in many troubles, when, in the mean time, their heart was as fat as grease. They wallowed in ease and pleasure; but David kept right with God; and yet his affiictions do not cease. God doth not presently take away opposition, because of our proud, unhumbled, unmortified spirits, though we hold fast our integrity for the main: therefore he comforteth himself in his spiritual protection under the affliction, though the affliction was not removed: "It is good," &c.

In the words there is,

1. An assertion, "It is good for me that I have been afflicted."

2. The reason, “that I might learn thy statutes." Or, here is a general truth explained by a particular instance. In the general he saith it is good, and then what good he got by it.

DOCTRINE. That affliction, all things considered, is rather good than

evil.

The assertion is a paradox to vulgar sense, and the ears of the common sort of men. How few are there in the world that will grant that it is good to be afflicted! Yea, the children of God can scarcely subscribe to the truth of it, till the affliction be over. While they are under it, they feel the smart, but do not presently discern the benefit; but, in the review, they find God hath ordered it with much wisdom and faithfulness; and in the issue they say as David doth, "It is good for me that I have been afflicted." Carnal sense is not easily persuaded; but the new nature prevaileth at length, and then they readily subscribe to the truth of it.

The word is clear in this point: "Behold, happy is the man whom God correcteth" (Job v. 17). The first word, "Behold," summoneth our attention and observation. What is the matter? As those that ran before Joseph cried, Abeck, "bow the knee" (Gen. xli. 43), to show some eminent person was at hand; so this "Behold" calleth for reverence and admiration there is some strange truth to ensue and follow. Happiness in the lowest notion, it includeth a freedom from misery; and yet the Scripture pronounces the man happy whom the Lord correcteth. There have been among the Heathen many opinions about happiness: two hundred and eighty-eight Austin reckoneth up; but none ever placed it in correction, in sickness, disgrace, exile, captivity, loss of friends: much less in God's correction, who is our supreme judge, to whom we ultimately appeal when others wrong us. And yet the corrected man, and the man corrected by the Lord, is happy, though not with a consummate happiness: he hath not the happiness of his country; but he hath the happiness of the way. The man is kept by the way, that he may come to his country. His afflic