are done to one another than others can. The Apostle saith, "Submitting yourselves one to another in the fear of God" (Eph. v. 21). There is a service of love which every one oweth to another for their mutual good and advantage, and is called submission, though it be to equals, because our proud and lofty spirits look upon it as below us. There are none living whom God alloweth to live only to themselves. Now, that there may be an equality, we are to stoop and condescend to one another; others are to live to us, and we to them: "Be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble" (1 Peter v. 5). This mutual subjection to another in the duties of love, can never be obtained, till we learn to moderate our esteem of ourselves, and heighten our esteem of others; we can neither advise nor instruct, nor esteem one another, nor maintain peace in our relations, and perform all Christian offices to each other, till this spirit prevail with us.

(3.) By undutifulness to superiors, or those that are preferred in honour before ourselves. Proud men would be admired of all, well thought of and spoken of by all, and preferred above all; and, if it be not so, they are discontented, and a secret enmity and malignity invadeth their spirits, and settleth itself there; it is an apparent fruit of natural corruption: "The spirit that dwelleth in us, lusteth to envy" (James iv. 5). Men cannot endure either the real or reputed excellency of others. The proud creature would shine alone. Therefore we are secretly nibbling at the credit of others, blasting their reputation, and desire by all means to lessen them, or that they should be lessened; and, where this disposition prevaileth into any degree of strength and tyranny, it groweth outrageous: "Wrath is cruel, and anger is outrageous; but who is able to stand before envy?" (Prov. xxvii. 4.) For when we are grieved at the prosperity and excellency of others, we seek to undermine them by all the means we can devise, as when the brothers of Joseph sought to put him out of the way. And when Saul envied David, he was still plotting his destruction: so when the Pharisees envied Christ, 'If we let him alone, all men will run after him: this brought them to "crucify the Lord of glory." Anger venteth itself in sudden flashes, and wrath in some present act of violence; but envy is injurious and treacherous. Anger and wrath suppose some offence; but envy is troubled at the goodness and excellency of others. Anger and wrath are assuaged by degrees, and, when the raging billows and tempest cease, there is a calm; but this groweth by time, and is exasperated more and more, the longer those whom we envy are in good condition. Now, this affection reigned in us in our natural estate (Titus iii. 3), and remaineth in some degree in the best.

(4.) Another expression of pride, is impatiency of admonitions and reproofs; that is the cause of the wicked's hatred of the godly, because their lives are are al reproof: "It [the world] hateth me, because I testify of it, that the works thereof are evil" (John vii. 7; Heb. xi. 7). But surely it argueth a proud spirit, when men cannot endure friendly counsel, and will not have their secret sores touched, but they grow fierce and outrageous, especially when they excel others in rank and power; as when the Prophet reproved Amaziah," Art thou made of the king's counsel? forbear; why shouldest thou be smitten?" (2 Chron. xxv. 16.) So Zedekiah "smote Micaiah upon the cheek, and said, Which way went the Spirit of the Lord from me to speak unto thee?” (2 Chron. xviii. 23.) So the Pharisees hated Christ, because of his free reproofs: "Are we blind also?" (John ix. 40.)

They cannot endure to hear of their faults, especially from one in an inferior condition, and think every reproof to be a reproach, though never so wisely and compassionately managed, and that it is beneath their rank to stoop to it, though Job despised not the cause of his maid-servants (Job xxxi. 13), if they had anything to say against him, and David stopped upon Abigail's motion (1 Sam. xxv. 26).

5. Take heed of building too securely upon earthly enjoyments, as if your estate were so firm and secure that it could not be altered, because you are high and great in wealth, power, honour, and esteem. Confidence

in our outward estate, is a sure note of pride: "The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts. His ways are always grievous; thy judgments are far above, out of his sight: as for all his enemies, he puffeth at them. He hath said in his heart, I shall not be moved; for I shall never be in adversity" (Psalm x. 4-6). There the Psalmist chargeth pride on the wicked, and such a pride as ariseth from confidence in outward prosperity; and mentioneth a double effect, not only slighting their adversaries, but God himself. It is no matter for any terms of peace or moderation towards their adversaries, his ways are always grievous. Therefore are they violent, fierce and high, and severe towards them, do not need the protection of God; therefore cold, flat, negligent in prayer; yea, scorn to implore God by prayer for any blessing. They are so high in place and power, that they are able to oppress their underlings, and so think they can bring to pass what they would have to be done, in despite of God. Now, somewhat of this may be found in the people of God: "In my prosperity I said, I shall never be moved" (Psalm xxx. 6). They drink in some of this poison, are apt to rest and sleep on a carnal pillow. By this you may see, that none of us have perfectly put off this sin: Plato saith a man doth put it off as TEXεvratov xiruva, it groweth out of the conquest of other sins. But, if we would not be proud,

(1.) Let us pray often; for in prayer we profess our subjection and dependence. Where prayers are fervent, earnest, frequent, it argueth great humility; where rare, cold, unfrequent, little humility; where none, no humility. Seeking to God, who is so excellent, mindeth us of our own baseness. Seeking his daily relief and succour, mindeth us of the changeableness of all worldly things, and the several vicissitudes of this life. man serious in prayer, living in a constant dependence upon God, must needs be an humble man.

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(2.) Let us be contented with a little, and not seek great things for ourselves; for interest is the great make-bait. I am sure a worldly portion is the usual fuel of pride. A worm may grow in manna; but, usually, it is some worldly excellency which giveth us such great advantages here below, which puffeth us up. If riches increase by the fair allowance of God's providence, we are not to grow proud of them: Charge them that are rich in this world, that they be not high-minded" (1 Tim. vi. 17). Moses saith, "Take heed when thou hast eaten, and art full, and thy gold and silver is multiplied, lest thy heart be lifted up" (Deut. viii. 12-14). Our hearts are mighty apt to be lifted up by a full estate.

(3.) If we excel in gifts and graces, double caution is necessary; this is a real excellency (2 Cor. xii. 7). Pride maketh us not only unthankful to God, but perverse to men: "Proud and haughty scorner is his name, who dealeth in proud wrath” (Prov. xxi. 24). Men conceited of their gifts,

make their own fancy and conceit their rule; and, if anything be done that pleaseth not them, they rend and tear all, and trample upon the unquestionable interest of Jesus Christ, to wreak their spleen.

It is a question, whether real grace may make men proud? Gifts, to be sure, may; "knowledge puffeth up;" yea, grace, through corruption. They need caution, that have the great presence of God with them as to success, when eminently employed in God's service. Credit by worldly eminency and esteem falleth in with their services, and secretly insinuates high thoughts of their own excellences.

(4.) Consider, how much pride hath cost us: they that are proud and burdensome to other people, God will pull down their pride: "And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible" (Isa. xiii. 11). It is spoken of the Chaldeans, who in a bravery and force offered violence to others. God loveth to pull down the pride and insolency of roysters, that have been formidable and burdensome to other people. The Lord of hosts hath purposed to stain the pride of all glory, and to bring into contempt the honourable of the earth. What hath God been a-doing, not in former but latter times?

(5.) Consider, that Christianity was sent into the world, not to set up a kingdom of power, but patience: "Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of Heaven" (Matt. xviii. 4); "He hath showed great strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away" (Luke i. 51—53).

(6.) Who made us differ? "For who maketh thee to differ from another? and what hast thou that thou didst not receive? Now, if thou didst receive it, why dost thou glory, as if thou hadst not received it?" (1 Cor. iv. 7.) Who would be proud of a borrowed garment? he becometh the more in debt. Nothing is ours, but sin; all other things are the free gift of God. Shall the wall boast itself, because the sun shines upon it? or the pen arrogate the praise of fair writing? The more we have received from God, the more we are obliged to acknowledge his goodness, and confess our own unworthiness.

II. The event, or effect of God's providence desired, together with the reason of it. That which he desired was, that they might "be ashamed;" the reason, because "they dealt perversely with me without a cause." Let us explain both.

1. The event of God's providence prayed for, that they may "be ashamed;" that is, that they may not prosper and succeed in their attempts; for men are ashamed when they are disappointed, and all their endeavours for the extirpation of God's people are vain and fruitless; and those things which they have subtilely devised, have not that effect which they propounded unto themselves: "Let them be turned back for a reward of their shame, that say, Aha" (Psalm lxx. 3).

cause."

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2. The reason urged; for they dealt perversely with me without a The Septuagint have it adikos, unjustly. Ainsworth readeth, 'With falsehood they have depraved me.' It implieth two things: first, that they pretended a cause; but, secondly, David avoucheth his innocency to God; and so, without any guilt of his, they accused, defamed, con

demned his actions, as is usual in such cases: elsewhere he complaineth, "They every day wrest my words; all their thoughts are against me for evil" (Psalm lvi. 5). They condemned him for wicked, perverted his sayings and doings. Men pretend causes of their oppression, heresy, schism, rebellion; but mere malice and perverseness of spirit inclines them to seek the destruction of the people of God.

DOCTRINE. That, when the proud are troublesome, and injurious to God's people, they may boldly commend their cause to God.

The reasons:

1. The effects of their pride are grievous to be borne. Now, it is well when any grief findeth a spiritual vent, when it puts the godly upon praying: "In everything by prayer and supplication with thanksgiving, let your requests be made known unto God" (Phil. iv. 6); “O Lord of Hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them; for unto thee have I opened my cause" (Jer. xx. 12). We may exhibit our bill of complaint at God's tribunal, carry the fact thither.

2. The Lord may be appealed unto upon a double account. Partly, as he is an enemy to the proud, and as a friend to the humble: "God resisteth the proud, but giveth grace unto the humble" (James iv. 6); and, "though the Lord be high, yet hath he a respect unto the lowly; but the proud he knoweth afar off" (Psalm cxxxviii. 6). Partly, as he is the portion of the afflicted and oppressed: "I know that the Lord will maintain the cause of the afflicted and the right of the poor" (Psalm cxl. 12). When Satan stirreth up his instruments to hate those whom the Lord loveth, the Lord will stir up his power to protect and defend them. So, "Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless" (Psalm x. 14). When they have laid forth their desires, poured forth their heart before the Lord, they quiet themselves. It is God's office, practice, nature, to relieve poor, helpless creatures that commit themselves to his custody.

3. Innocency giveth confidence in prayer, when we are molested and troubled without a cause. The testimony of conscience giveth boldness towards God and men: "Pray for us; for we trust we have a good conscience, in all things willing to live honestly" (Heb. xiii. 18; 2 Cor. i. 12). If God's children would carry it more holily and meekly, they might cut off occasion from them that desire occasion; and in their addresses to God, experience more humble confidence.

But is not this a revengeful prayer? Answer, No;

1st, Because directly they pray for their own deliverance, that they may more freely serve God by consequence. Indeed, by God's showing mercy to his people, the pride of wicked ones is suppressed (Psalm cxix. 134).

2ndly, As it concerneth his enemies, he expresseth it in mild terms, that they may "be ashamed;" that is, disappointed; their counsels, hopes, machinations, and endeavours. And therefore it is not against the persons of his enemies, but their plots and enterprizes; and shame and disappointment may do them good. They think to bring in the total suppression of God's people that would harden them in their sins; therefore God's people desire he would not let their innocency be trampled upon, but them disappointed, that the proud may be ashamed in the failing of their attempts.

3rdly, The prayers of the faithful for the overthrow of the wicked, are a kind of prophecies; so that, in praying, David doth in effect foretell, that such as dealt perversely, should be ashamed, as a good cause will not always be oppressed: "But he shall appear to your joy, and they shall be ashamed" (Isa. lxvi. 5). They met with despiteful usage at the hand of their brethren, for their loyalty and fidelity to God.

4thly, Saints have a liberty to imprecate vengeance, but such as must be used sparingly, and with great caution: "Let them be confounded and consumed that are adversaries to my soul" (Psalm lxxi. 13). Malicious enemies may be expressly prayed against.

SERMON LXXXVII.

VERSE 78.-But I will meditate in thy precepts.

VERSE 79.-Let those that fear thee turn unto me; and those that have known thy testimonies.

We now come to David's resolution: "But I will meditate in thy precepts."

The word "precepts" is not taken strictly, but largely, for the whole word of God.

DOCTRINE. It is a blessed thing when the molestations we meet with in the world, do excite us to a more diligent study of the word of God, and a greater mindfulness of spiritual and heavenly things.

1. I shall show what advantage we have by God's word and precepts, for the staying and bettering of our hearts.

2. How this cometh by deep and serious meditation.

3. How afflictions and troubles in the flesh do quicken us to it.

I. In the word of God, there are notable comforts and supports, as also clear directions how to carry ourselves in every condition: I shall show what good thoughts do become as a ground of comfort, and support, and direction.

1. That God hath a fatherly care over us. Be once persuaded of that, and trouble will not be so grievous and hard to be borne. This our Saviour opposeth to worldly cares and fears: "Your heavenly Father knoweth that ye have need of all these things" (Matt. vi. 32); and, "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom" (Luke xii. 32). There are two notions, and they are both Christian, which are the great support of the heart under any trouble; adoption, and particular providence. The heirs of promise are cared for in their nonage; and, by the way, once be persuaded of this, and it will allay our distrustful cares. Carking and shifting is a reproach to your heavenly Father, as if your child should beg or filch. God knoweth our wants, is able to relieve them, willing to supply us: "This God is my Father.'

2. That the humble soul, which casts itself into the arms of God's providence, shall either have a full and final deliverance, or present support: "They that wait upon the Lord, shall renew their strength" (Isa. xl. 31). To wait on the Lord, is with patience and tranquillity of spirit to expect the performance of the promises. Now, these shall have what they wait for, or a supply of strength yet enabling them to bear up, or hold out, when they seem to be clean spent: "Behold, as the eyes of servants look