and sickly. It is the impatience of our flesh, and the weakness of our faith we would make short work for faith and patience; but God seeth then our graces would not be found to any praise and honour. God is the best judge of opportunities, therefore all must be left to his will and pleasure. Faith will not count it long; for, to the eye of faith, things future and afar off are as present: "Faith is the substance of things hoped for, the evidence of things not seen" (Heb. xi. 1). It is said, "He that believeth shall not make haste" (Isa. xxviii. 16). Sense and carnal confidence must have present satisfaction; but faith contents itself with promises. Love will not count it long; for seven years," to Jacob, seemed a few days" (Gen. xxix. 20). Sufferings for Christ would not be so tedious, where love prevaileth. Patience would not count it long: cannot we tarry for him a little while? "Yet a little while, and he that shall come, will come, and will not tarry,” brɩ yàp μikpòv öσov bσov (Heb. x. 37). We love our own ease, and therefore the cross groweth irksome and tedious.

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3. God is a God of judgment: "And therefore will the Lord wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you; for the Lord is a God of judgment: blessed are all they that wait for him" (Isa. xxx. 18). Mercy will not come one jot too soon, nor one jot too late; in the fittest time for God to give, and for us to receive: "Evкaipov ẞoń‡rav, "In time of need" (Heb. iv. 16). We think we stay for God; but he stayeth for us. If we were ripe for mercy, God is always ready; for he is a present help: "God is our refuge and strength, a very present help in trouble" (Psalm xlvi. 2).

I come now to the second clause, his longing desire after it; "saying, When wilt thou comfort me?" That is, David was ever and anon repeating, and saying, 'Lord, when ?' The Hebrews express their wishes by way of question, 'Oh! that thou wouldest comfort me!'

DOCTRINE III.-When our hope and help is delayed, we may complain to God for want of comfort.

1st, What is the comfort which David intendeth. In the general, consolation is opposed to grief and mourning: sin hath woven calamities into our lives, and filled us with griefs, troubles, and sorrows, so that we need comfort. Comfort is either eternal, spiritual, or temporal.

1. Eternal: "Everlasting consolation and good hope through grace" (2 Thess. ii. 16); "Remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented" (Luke xvi. 25).

2. Spiritual, which is of two sorts:

(1.) Comfort against the trouble of sin; in which respect the Holy Ghost is called the Comforter. In this respect the Holy Ghost biddeth them comfort the penitent incestuous person (2 Cor. ii. 7).

(2.) Against affliction. So God is said to comfort "those that are cast down" (2 Cor. vii. 6); and, "In the multitude of my thoughts within me, thy comforts delight my soul" (Psalm xciv. 19); "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God" (2 Cor. i. 3, 4).

3. Temporal. So God is said to comfort those whom he freeth from afflictions. After deep and sore troubles, "Thou shalt increase my great

ness, and comfort me on every side” (Psalm lxxi. 21). So the Lord comforteth his people, not by word only, but also by deed; not only by speaking comfort to them, but also by relieving them, and refreshing them, and freeing them from their troubles. So, "Sing together, ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem" (Isa. lii. 9). Though God's people lie low for a time, yet his blessing can exalt them beyond all expectation, and bring about such happiness as may make them forget their sorrows and miseries. This is intended here: 'Lord, when wilt thou give that deliverance which I pray for, and wait for at thy hands?' Let it not seem strange, that temporal deliverance should be owned as a comfort to God's people: partly, because they are acts of God's providence, and dispensations of his grace, sought not in a way of faith and prayer: "The Lord shall yet comfort Zion, and shall yet choose Jerusalem" (Zech. i. 17): partly, because by these he seemeth to own them, and confirm them in the privilege of his peculiar care, and that they have an interest in his favour; which by sad afflictions seemed to be annulled, and made void; but hereby God giveth proof of his favour to them: "Show me a token for good, that they which hate me may see it, and be ashamed; because thou, Lord, hast holpen me, and comforted me" (Psalm lxxxvi. 17); that in their affliction godliness may not suffer, nor wicked men be hardened in their insolency. Partly, as hereby promises are made good, and so faith confirmed: I" will heal him, &c., and restore comforts unto him, and to his mourners" (Isa. lvii. 18). Partly, as they are helps and encouragements to love and praise God, and to live in a thankful course of holiness, when not stopped or diverted by fear of enemies: "In that day thou shalt say, O Lord, I will praise thee; though thou wast angry with me, thine anger is turned away, and thou comfortedst me" (Isa. xii. 1). We may serve God more cheerfully then. Partly, because, as they have seen his wisdom and justice in their troubles, so now his power and grace and truth in their deliverance. They are more comfortable, because there is much of God discovered in them (Psalm cxv. 1). Lastly, because they are comfortable to the natural life: they are not so divested of all human respects. Yet therein the saints moderate themselves; they do not count these things their highest consolation: so it is said of the wicked, "Wo unto you that are rich, for ye have received your consolation" (Luke vi. 24); and, Thou "receivedst thy good things" (Luke xvi. 25). Yet a sense they have, otherwise how can we be humbled under crosses, or give thanks for blessings?

2ndly, We complain of the delay of comfort; God's children have done so: But thou, O Lord, how long?" (Psalm vi. 3 ;) "How long wilt thou forget me, O Lord? for ever? how long wilt thou hide thy face from me?" (Psalm xiii. 1). So, "How long shall mine enemy be exalted over me?" (verse 2;) "Lord, how long shall the wicked, how long shall the wicked triumph? How long shall they utter and speak hard things? and all the workers of iniquity boast themselves?" (Psalm xciv. 3.) Reasons:

1. Partly, because prayer giveth ease, it is a vent to strong affections. 2. It reviveth the work of faith, hope, and patience.

3. Though God knoweth when to bestow blessings, yet he will not blame the desires of his children after them.

USE.-Well then, let us seek comfort, and complain not of God, but to God. Complaints of God give a vent to murmurings; but complaints to God, to faith, hope, and patience.

1. Refer the kind of comfort to God, whether he will give temporal deliverance, a comfortable sense of his love, or hopes of glory, a clearer right

and title to eternal rest.

2. Yea, refer the thing itself; comfort is necessary, because a great part of our temptations lie in troubles, as well as allurements. Sense of pain may discompose us, as well as pleasure entice us. The world is a persecuting as well as a tempting world. The flesh troubleth as well as enticeth. The Devil is a disquieting as well as an ensnaring Devil. But yet comfort, though necessary, is not so necessary as holiness: therefore, though comfort is not to be despised, yet sincere love to God is to be preferred, and, though it be not dispensed so certainly, so constantly, and in so high a degree, in this world, we must be contented. The Spirit's comforting work is oftener interrupted than the work of holiness; so much as is necessary to our employment for God in the world, we shall have.

3. Comfort is raised in us by the Spirit of God: "Then had the churches rest, &c., and were edified; and, walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied" (Acts ix. 31). For means we have his word, his promises, and also his providence. His word: "Whatsoever things were written aforetime, were written for our learning, that we, through patience and comfort of the Scriptures, might have hope" (Rom. xv. 4). His promises: "This is my comfort in my affliction; for thy word hath quickened me" (Psalm cxix. 50); "Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that, by two immutable things in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us" (Heb. vi. 17, 18). And also his providence, protection, and defence: "Thou art with me; thy rod and thy staff, they comfort me" (Psalm xxiii. 4): the rod and staff are spoken of, as instruments of defence.

4. Consider how ready God is to comfort his people: "Comfort ye, comfort ye, my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned" (Isa. xl. 1, 2). When time serveth, God sendeth these messages.

SERMON XCI.

VERSE 83.-For I am become like a bottle in the smoke; yet do I not forget thy statutes.

Here is rendered a reason why he doth so earnestly beg for comfort and deliverance. The reason is taken from his necessity, he was scarce able to bear any longer delay of comfort. Not only his faith and hope were spent, but his body was even spent, through the trouble that was upon him. He had told us in the 81st verse, My soul fainteth for thy salvation;" in the 82d verse, “Mine eyes fail for thy word;" and now, “I am become like a bottle in the smoke," &c.

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Observe here, 1. His condition represented. 2. His resolution maintained. Or,

First, The heat of tribulation, "I am become like a bottle in the smoke."

Secondly, His constant perseverance in his duty, "yet do I not forget thy precepts."

1. His condition is represented by the similitude of "a bottle in the smoke;" alluding, therein, to a bottle of skin, such as the Jews used; as, in Spain, their wine is put into borachoes, or bags made of hog-skins; ǎory iv aiyɛių, in Homer; in a vessel or bottle of a goat-skin. And Christ's similitude of old bottles and new bottles relateth thereunto (Matt. ix. 17): for he meaneth it of skin-bottles, or bladders; if such a bottle be hung up in the smoke, by that means it becometh black, parched, and dry. The man of God thought this a fit emblem of his condition. The Septuagint read ¿v náɣvŋn, in the frost: kitor signifieth any fume or vapour, whether of smoke or mist; as, "Fire and hail, snow and vapour" (Psalm cxlviii. 8). The word for vapour is the same with this which is here rendered smoke. Here it signifieth smoke rather than vapour or mist.

2. His resolution: "Yet do I not forget thy precepts." "I do not forget;" that is, I do not decline from, or neglect, my duty: as, "To do good and to communicate, forget not" (Heb. xiii. 16); that is, neglect it not. As, on God's part, when he will not perform what belongeth to him, being hindered by our disobedience, he threateneth to forget his people (Jer. xxiii. 39); that is, will not deliver them; so we forget God's precepts, when we do not fulfil, or neglect, our duty. Now, forget God's precepts he might, either as his comfort or his rule; both ways must the word be improved, and remembered by us; yet, because the notion of precepts is here used, I understand the latter. Often is this passage repeated in this psalm; as, "The proud have had me greatly in derision; yet have I not declined from thy law" (verse 51). Though scorned, and made a mockage by those that were at ease and lived in pomp and splendour, yet his zeal was not abated. "The bands of the wicked have robbed me: yet have I not forgotten thy law" (verse 61): though plundered by the vio lence of soldiers. So, My soul is continually in my hand; yet do I not forget thy law" (verse 100); that is, though he was in danger of death continually. We have it again, "I am small and despised; yet do I not forget thy precepts" (verse 141); though contemned and slighted as a useless creature, and one that might be well spared in the world. So in the text, "I am become like a bottle in the smoke," though wrinkled and shrivelled with age and sorrow. Thus, in all temptations, David's love to God and his ways was not abated.

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DOCTRINE. That, though our trials be never so sharp and tedious, yet this must not lessen our respect to God or his word.

In handling this point, I shall show you three things:

:

First, That God may exercise his children with sharp and tedious afflictions.

Secondly, That these afflictions are apt to draw us into manifold sins and errors of practice.

Thirdly, That yet this should not be a gracious heart should withstand this shock of temptations.

First, For the first, David is an instance, whose sad complaint we have had continued for three verses together. I shall only now open the similitude in the text, whereby he representeth his condition.

1st, A bottle in the smoke is dry and wrinkled, and shrunk up: so he was worn out, and dried up with sorrow, and long suspense of expectation. This noteth the decay of his bodily strength: so also elsewhere: "My

VOL. II.

days are consumed like smoke, and my bones are burned as an hearth" (Psalm cii. 3); and he saith, "Thy hand was heavy upon me: my moisture is turned into the drought of summer" (Psalm xxxii. 4); his chief sap, oil, was spent, humidum radicale. As a leathern sack long hung up in a smoking chimney, so was he dried up, and shrivelled, and wrinkled, by long-continued troubles and adversity. We are told, that "a merry heart doeth good like a medicine; but a broken spirit drieth the bones" (Prov. xvii. 22). A cheerful heart helpeth well to recover health lost; but a sad one breedeth diseases, as we see grief is often the cause of death. Now, so it may be often with God's children; God may so follow them with afflictions, that sorrow may waste their natural strength, and they may have such hard and long trials as to make them go into wrinkles; and what by temporal sorrows, or troubles of conscience, or sickness, the infirmities of age may be hastened upon them.

2ndly, A bottle in the smoke is blacked and smudged, whereby is meant that his beauty was wasted, as well as his strength; and, as he was withered, so he was black with extreme misery: "My skin is black upon me, and my bones are burned with heat" (Job xxx. 30). So, "Our skin was black like an oven, because of the terrible famine" (Lam. v. 10). So, "Their visage is blacker than a coal: they are not known in the streets : their skin cleaveth to their bones; it is withered, it is become like a stick (Lam. iv. 8). So here like a bottle in the smoke. And you must consider that this was spoken of David, that ruddy youth, of whom it was said, "Now, he was ruddy, and withal of a beautiful countenance, and goodly to look to" (1 Sam. xvi. 12). But great sorrows had made an alteration, and afflictions do quickly cause the beauty of the body to fade: "When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth” (Psalm xxxix. 11). God's rod may leave sad marks and prints upon the body, which do not only waste our strength, but deface our beauty. Observe here the difference between the beauty and strength of the body and of the soul: the beauty of the soul groweth fairer by afflictions, whereas that of the body is blasted. David was a bottle shrivelled and shrunk up; yet the holy frame of his soul was not altered; his beauty was gone, but not his grace. Outward beauty is but skin-deep; turn it inside outside, it is but blood and rawness. It fadeth by sickness, age, troubles of conscience, and great and manifold afflictions. Once more, in the sight of God a man is never the more uncomely, though he be as a skin-bottle in the smoke, if he doth not forget his statutes if he be outwardly deformed, but yet "the hidden man of the heart" be well adorned, "even with the ornament of a meek and quiet spirit, which is in the sight of God of great price" (1 Peter iii. 4). Any great affliction soon maketh an impression upon the skin: this flower of beauty is soon blown off; age or sickness will soon shrivel it up, and make it look like a bottle in the smoke; but let us regard the beauty of the soul, which fadeth not.

3rdly, A dried bottle in the smoke is contemned, and cast aside, and of no use: so was David no more esteemed and regarded among men, than such a bottle would be; and to this Christ alludeth: "Neither do men put new wine into old bottles; else the bottles break, and the wine runneth out, and the bottles perish" (Matt. ix. 17). An old, dry, shrivelled bottle is good for nothing; the force of wine will soon break and rend it: therefore it is cast away as a thing of no use. So, many times, to the great