her fulness into the rivers, and they again refund into the sea the water received thence: "Let the people praise thee, O God; let all the people praise thee. Then shall the earth yield her increase" (Psalm lxvii. 5, 6). When the springs are low, we pour in a little water into the pump, not to enrich the fountain, but to bring up more for ourselves. It is not only true of outward increase, but spiritual also: "Stablished in the faith, as ye have been taught, abounding therein with thanksgiving" (Col. ii. 7). If we give thanks for so much grace as we have already received, it is the way to increase our store; we do no more thrive in victory over corruption, or the increase of divers graces, because we do no more give thanks.

5. It prevents many sins: I shall name two:

(1.) Hardness of heart. When we are not thankful for blessings, they prove an occasion to the flesh, and so our table is made a snare, and our welfare a trap (Psalm lxix. 22). Men go on stupidly receiving blessings, but do not acknowledge the donor; but, when we own God upon all occasions, the creature is sanctified, and the heart kept humble: "Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer" (1 Tim. iv. 4,5); an acknowledgment from whom it cometh.

(2.) It suppresseth murmuring, and that fretting, quarrelling, impatient, and distrustful humour which often showeth itself against God, even sometimes in our prayers and supplications. Nothing conduceth more to quiet our hearts in a dependence upon God for the future, and to allay our distrusts, discontents, and unquiet thoughts, than a holy exercise of thanksgiving: "Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God" (Phil. iv. 6). Bless him for favours already received; and you will leave the burden of your care upon him for the future. God is where he was at first; and what he hath done, he can do still.

USE.-The Use is, to press us to the serious and frequent discharge of this duty. It is a duty very necessary, very profitable, and very delightful; but usually, we are backward, are not as careful to render thanks for the enjoyment of blessings, as we are earnest and importunate in the want of them. It cometh to pass, partly by the greediness of our desires, as a dog that swalloweth up every bit that is cast to him, and still looketh for more. Vidisti aliquando canem (saith Seneca) missa a domino frusta panis aut carnis aperto ore captantem, et quicquid excipit protinus integrum devorat, et semper ad spem futuri hiat. This is an emblem of us: we swallow whatever the bounty of God throws forth without thanks, and still we look for more, as if all the former mercies were nothing; therefore are warm in petitions, but cold, raw, and unfrequent in gratulations. Partly, when we have mercies we know not their value by the enjoyment, as much as by the want. Οφθαλμοί τι ἄγαν λαμπρὸν ἐκ ὁρῶσι, saith Basil: a thing too near the eye cannot be seen; it darkeneth us with its splendour. God must set things at a distance, to make us value them. Therefore we are more prone to complain than to give thanks. Partly from self-love: when our turn is served, we neglect God; as the raven returned to Noah no more, when there was floating carrion for it to feed upon (Gen. viii..7). Wants try us more than blessings: "In their affliction they will seek me early" (Hos. v. ult.). Our interest swayeth us more than our duty. Partly from a dark, legal spirit, which will not own

grace when it is near us; when Christians look altogether in the glass of the law, to exclude the comfort of the Gospel, and to keep themselves under the rack of perplexing fears.

To remedy this,

1. Let us acknowledge God in all that we do enjoy: "She did not know that I gave her corn, and wine, and oil" (Hos. ii. 8). We are unthankful to God and man, but more to God. Comforts that come from an invisible hand, we look upon them as things that fall out of course, and so do not praise the giver: therefore, let us awaken our hearts to the remembrance of God. Whosoever be the next hand, it is by his providence ; and there is reason he should be praised and owned. It is not he that brings the present, but he that sendeth it, that deserveth our thanks. Beasts will own their benefactor: "The ox knoweth his owner, and the ass his master's crib" (Isa. i. 3); and, if God be our benefactor, he must be owned and loved. If a man gives us but a small sum, or a parcel of land, how do we court him, or observe him! less reason why God should look upon us, who is so high. A small remembrance from a great prince, no way obliged, no way needeth me, to whom I can be no way profitable, is much valued; and will I not acknowledge God in his gifts? When you were in distress, you acknowledged he alone could send you help, and had high thoughts of the mercy: then what promises did you make! The mercy is the same now that it was then; therefore, you should have the same apprehensions of it.

2. Let us not give thanks by the heap, but distinctly: acknowledge God's mercies in all cases. Particulars are most affective: let us come to an account for God, and recollect the passages of our lives, what he hath done for body and soul: "How precious also are thy thoughts unto me, O God! how great is the sum of them!" (Psalm cxxxix. 17.) What he hath done for us before time, in time, and provided for us when time shall be no The beginning of his treaty with us, the progress of his work, the many failings we were guilty of, his patience in bearing with us, his goodness in hearing of us; his giving, forgiving; keeping us from dangers, in dangers, and deliverances out of dangers. What supplies and supports we have had, what visits of love, warnings, awakenings of heart.

more.

3. Let us trace the benefits we enjoy to the fountain of them, the love of God: then we will say, "Praise thy name for thy lovingkindness and truth" (Psalm cxxxviii. 2). This is not only to drink of the stream, but of the fountain: there the water is sweetest; when we see all this coming from the special love of God to our souls. Otherwise, God may give in anger: "I gave thee a king in mine anger" (Hos. xiii. 11); as he gave the Israelites meat for their lusts. "Thou hast loved me from the pit " (Isa. xxxviii. 17, margin): this commendeth all experiences, maketh us love God again.

4. Compare yourselves with others, your betters, who would be glad of your leavings; their nature, disposition, endowments, better than yours, yet receive less from God. He hath not dealt so with any nation. Whence is all this to me? "Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" (John xiv. 22.) Many would be glad of our relics.

5. Consider your unworthiness: "I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant” (Gen. xxxii. 10); " Who am I, O Lord? and what is my house, that thou

Pride is the cause of disis no cause of discontent;

hast brought me hitherto?" (2 Sam. vii. 18.) content. Where all is received freely, there much of giving thanks, if we have anything. When we look to desert, we may wonder more at what we have, than what we want. If afflicted, All this destitute, kept low and bare, it is a wonder we are not in Hell. is spoken because men are not thankful. We are eager till we have blessings; but, when we have them, then barren in praises, unfruitful in obedience: like little children, forward to beg favours, but careless to acknowledge what they have received.

DOCTRINE III.-That in our thankful acknowledgments we should take notice of God's truth, as well as his benignity and goodness. David owned the kindness as coming according to his word. So do the servants of God observe his accomplishing promises: "And behold, this day I am going the way of all the earth; and ye know in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof" (Josh. xxiii. 14). So Solomon, "Blessed be the Lord, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant" (1 Kings viii. 56). Thus Joshua and Solomon observe how his word was made good to a tittle, and in the rigour of the letter: he hath not left undone anything, but accomplished all to the full. A great deal of benefit will come by it. 1. For yourselves.

(1.) Your own faith will be confirmed by it, when you see that God is as good as his word, and bestoweth upon us the utmost that any promise of his giveth us to hope for. It is dictum factum with God: he is no more liberal in word than in deed. Look, as it confirmeth our faith in the truth of the threatenings, when we are punished as our congregation hath heard (Hos. vii. 12), they that would not believe their danger are made to feel it; so our faith in the promise. God showeth what he will be to his serWait but a little vants; and, after a little waiting, they find it to be so.

while, and you shall find the effect of the promises: "In God will I praise his word, in the Lord will I praise his word" (Psalm lvi. 10); that is, I have great cause to take notice of the promise: to a believer, it is as good as performance: so, "The judgments of the Lord are true, and righteous altogether" (Psalm xix. 9). Former experience begets confidence for the time to come. The Lord doth not deceive us with vain words; there is an effect in them, I shall find it: what God saith, he doth.

(2.) Your comfort is increased: receiving things in a way of promise, sweeteneth a blessing. It is good to see whence things come to us; from the bounty of common providence, or come from the promises of the covenant. There is a providential right and a covenant right. Devils hold their being by a providential right; but the saints their blessings by covenant. The promise is made to God's servants, and the mercy conveyed by the promise is sanctified: "All are yours, and ye are Christ's, and Christ is God's" (1 Cor. iii. 23); they are " to be received with thanksBegiving of them which believe, and know the truth" (1 Tim. iv. 3). lievers are called heirs of promise. Some blessings, the very nature of them showeth whence they come; but in others, as the deliverances and comforts of this life, the tenour of them is more comfortable than the mercies themselves to have them not only from God's hand, but heart.

Wicked men have them as their portion, you as helps to your better portion: heirs of promise is an honourable title and relation. Such blessings are from love, and for our good.

2. As to others: you will invite, encourage, and strengthen them in believing. You are witnesses of his fidelity: "As for God, his way is perfect the word of the Lord is tried" (Psalm xviii. 30): I can assure you I have found more than letters and syllables in a promise; it is a tried word; I can tell you what God hath done for my soul.

USE.-Let us look to the accomplishment of these promises, and trust God the more for the future. Make much of promises. "These all died in faith, not having received the promises; but having seen them afar off, and were persuaded of them, and embraced them” (Heb. xi. 13). They are sure declarations of the purposes of God. God's purposes are immutable; but promises declared lay an obligation upon him to keep them : rejoice in them till performance cometh. Take heed of setting sense against them: "Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And, being not weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded, that what he had promised, he was able also to perform” (Rom. iv. 18-21). Naturally, men are all for having before them; take heed of haste: "I said in my haste, All men are liars" (Psalm cxvi. 11); “I said in my haste, I am cut off from before thine eyes" (Psalm xxxi. 22).

SERMON LXXIV.

VERSE 66.-Teach me good judgment and knowledge; for I have believed thy commandments.

The man of God had acknowledged that God had done good for him, now he beggeth the continuance of his goodness. God, that hath showed mercy, will show mercy; his treasure is not spent by giving, nor hath he the less for communicating to the creature. Man will say, I have given you already, why do you trouble me any more?' but God upbraideth no man: the more frequent our suits are for grace, the more welcome we are. "Thou hast dealt well with thy servant ;" and now again, "Teach me good judgment and knowledge; for I have believed thy command

ments."

In the words observe,

1. The blessing asked, "Teach me good judgment and knowledge." 2. The reason urged, "for I have believed thy commandments.”

I begin with the prayer, or blessing asked, "Teach me good judgment and knowledge." Let us consider a little the different translations of this clause: the Septuagint hath three words, Χρησότητα, παιδεῖαν, καὶ γνῶσιν, goodness, discipline, and knowledge; others, Bonitatem gustus et scientice doce me, Teach me goodness of taste and knowledge; Vatablus, Bonitatem sensus; Ainsworth, Teach me goodness of reason and knowledge. In the original Hebrew, v : the Hebrew word signifieth taste or savour; so it is translated Psalm xxxiv. 8, "Oh! taste and see that the

Lord is good." The word also signifieth behaviour, as Psalm xxxiv., title, "A Psalm of David, when he changed his behaviour before Abimelech;" for a man is tasted by his carriage; and some think it may mean goodness of inclination or manners. I think we fitly translate it judgment, it being coupled with a word that signifieth knowledge; taste, by a metaphor from the bodily sense, being applied to the mind; as meats are discerned by the taste, so things by the judgment; and so that which David beggeth here is a good or exact judgment, or the faculty of judging well.

DOCTRINE.―That a judicious, sound mind is a great blessing, and should earnestly be sought of God by all that would please him.

The man of God renewing this request so often, and his calling it here good judgment and knowledge, will warrant this observation; and sufficiently showeth how good it is to have the mind illuminated and endowed with the true knowledge of things. In handling this point, I shall show,— I. What is the use of a sound mind.

II. Why this should be so often and earnestly asked.

I. What is the use of a sound mind. There is a threefold act of judg

ment:

1. To distinguish.

2. To determine.

3. To direct and order.

First, To distinguish and judge rightly of things that differ, that we may not mistake error for truth, and evil for good. So the Apostle maketh it the great work of judgment to discern between good and evil: “But strong meat belongeth to them that are of ful age, even those who by reason of use have their senses exercised to discern both good and evil" (Heb. v. 14). The things that are to be judged, are true and false, right and wrong, necessary or indifferent, expedient or inexpedient, fit or unfit; for many things are lawful that are not expedient: All things are lawful unto me, but all things are not expedient" (1 Cor. vi. 12); as to time, place, persons. Well then, judgment is a spirit of discerning of truths from falsehood, good from evil; that we may approve what is good, and disallow the contrary. So, "He that is spiritual judgeth all things" (1 Cor. ii. 15); that is, though he hath not an authoritative judgment, he hath a judgment of discretion; and, if he did stir up this gift of discerning, he might more easily understand his duty, and how far he is concerned in point of conscience, and in order to salvation. So, "I speak as to wise men, judge ye what I say" (1 Cor. x. 15). The spiritually wise, if they would awaken the gifts of grace received in regeneration, by diligence, and prayer, and heedfulness of soul, might sooner come to a resolution of their doubts, than usually they do. As bodily taste doth discern things savoury from unsavoury, profitable from noxious; so is judgment given us that we may distinguish between the poisons which the world offereth in a golden cup to impure souls, and that wholesome spiritual milk which we suck out of the breasts of Scripture; between savoury food and hurtful diet, how neatly soever cooked. The soul's taste is more necessary than the body's, as the soul is the better part, and as our danger is greater, and errors there cost us dearer.

Secondly, To determine and resolve; practicum dictamen; the taste of the soul is for God; that bindeth our duty upon us, when there is a