DOCTRINE. When the Lord suspends the promised deliverance, the godly suspect not the truth of his word, but the darkness of their own unbelieving hearts.

They think this failing is because they are no more enlightened; they are dull in conceiving, and misty and cloudy in their apprehensions, and therefore would have a clearer understanding of the promise, and a more quick-sighted faith. Or have failed in the performance of the condition required; therefore desire that God would teach them, and show them their errors, and cause them to profit in sanctification. Thus should we do in like cases, when there is a seeming contradiction between the word and the works of God, betwixt his promises and his providence about us: his voice is sweet like Jacob's, but his hands rough like Esau's. Do not suspect the promise, but your understanding; go into the sanctuary (Psalm Ixxiii. 17), God will help you to reconcile things: otherwise, the difficulty will be too hard for you. The saints that have suspected or distrusted God, have found themselves in an error (Isa. xlix. 14, 15; and Psalm lxxvii. 8-10). First, you must not interpret God's promise by his providence, but his providence by his promise; and the promise is the light side, and providence the dark side, of the cloud: "Thou art a God that hidest thyself, O God of Israel, the Saviour" (Isa. xlv. 15); "Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known" (Psalm lxxvii. 10). We cannot trace him, a man cannot find out the reason of everything that God doeth. Secondly, thou must distinguish between a part of God's work and the end of it. We cannot understand God's providence, till he hath done his work. In the last act of the comedy, all the errors are reconciled. Tarry till then: "At evening time it shall be light" (Zech. xiv. 7). We view providence by pieces, and we know not what God is a-doing, rending and tearing all in pieces; but view God's work in its whole frame and contexture, and it will appear beautiful. Thirdly, we must distinguish between what is best for us, and what we judge is best for us: 66 Who led thee through that great and terrible wilderness, wherein were fiery serpents and scorpions, and drought, where there was no water, who brought thee forth water out of the rock of flint; who fed thee in the wilderness with manna, which thy fathers knew not; that he might humble thee, and that he might prove thee, to do thee good at thy latter end" (Deut. viii. 15, 16). Other diet is more wholesome for our souls, than our sick appetite craveth. It is best with us many times when we are weakest: "When I am weak, then am I strong" (2 Cor. xii. 10); worst, when strongest: "When he was strong, his heart was lifted up to his destruction" (2 Chron, xxvi. 16). Many times the buffetings of Satan are better for us than a condition free from temptations; so is poverty and emptiness better than fulness. Fourthly, we must distinguish between what things are in themselves, and what in their reduction, use, and tendency. All things are for a believer in their use, though they may be against him in their nature: "All things work together for good to them that love God" (Rom. viii. 28). All their crosses, yea, sometimes their sins and snares, God will over-rule them for good; and the work of grace sometimes goeth back, that it may go forward. Many such cases there are, which look like a contradiction, which we shall not know what to make of them, unless we bring it to Christ an interpreter, one of a thousand. But take heed, in these confusions and tossings of thy soul, how thou reflectest on God; a little experience will confute thy prejudices.

Thirdly, With respect to the nearest context, the former clause of this verse. After an appeal to the covenant of grace, or a petition for mercy, he asketh direction to keep the law.

DOCTRINE. They that would have mercy by the covenant, must be earnest to be taught God's statutes.

Mercy and teaching are David's two great requests, throughout this and other psalms.

Reasons:

1. The moral obligation of the law still lieth on God's servants, that are taken into the covenant of grace. There is an eternal obligation upon the creature, to love and serve the Creator, which cannot be dissolved. We are not redeemed from the service of the law by Christ, but the curse of the law: " Being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life" (Luke i. 74, 75). The end of our redemption was not to destroy our service, according to the law, but to fit and enable us to perform it, according to the image of God restored in us (Eph. iv. 24). The new man is created, to restore in some measure those abilities we lost in Adam, God never yet gave man a liberty to be free from the obligation of the moral law; he would not pardon any sin against it without satisfaction made by Christ, and believed and pleaded by sinful man. Christ merited, and God restored the spirit of sanctification, that men might keep it. He will not spare his own children when they transgress against it by heinous and scandalous sins, as to temporal punishments: "The righteous shall be recompensed in the earth; much more the wicked and the sinner" (Prov. xi. 31). David and Eli both smarted for their sins. No man hath interest in Christ, unless he return to the obedience of this law: "To them that are without law, as without law (being not without law to God, but under the law to Christ), that I might gain them that are without law" (1 Cor. ix. 21); "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit; for the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (Rom. viii. 1, 2). No interest in 66 else: mercy As many as walk according to this rule, peace be on them and mercy" (Gal. vi. 16). We cannot have full communion with God, till we perfectly obey it: "That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish" (Eph. v. 27).

2. The great privilege of the covenant of grace is, to be taught God's statutes, or to have a real impress of them upon the heart and mind; which is the way of Divine teaching: "For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their minds, and write them in their hearts; and I will be to them a God, and they shall be to me a people" (Heb. viii. 10). He will cure us of our wickedness, weakness, and carelessness, and enable us to keep his law it is God's undertaking to do so, and that of free grace and favour; for he is not indebted to us: it is to give us knowledge of them, and power to keep them. Much of the law natural cannot be severed from it; and that is the reason why the Heathens have the law written upon their hearts (Rom. ii. 15). But the writing is very imperfect, both as to knowledge and power to keep it. God will imprint them more perfectly, this is the true notion of the law. By the mind is meant under

standing; by the heart, the rational appetite. In the mind is the directive counsel; in the will, the imperial and commanding power. There is the prime mover of all human actions; he giveth an apprehensive and perceptive power, whereby we apprehend things more clearly, and effectually desire and affect spiritual delights.

USE-1. Is to refute the claim of them that would plead mercy, but would still go on in their own ways, blessing themselves in their sins. Till our hearts and minds are suited to God's law by a permanent tincture of holiness, we are not fit subjects to ask mercy and the promises of the

covenant.

2. If we would have this effect, we must go to God, who alone can work upon the immortal soul, to reform, mould, or alter it. A new man or angel cannot do it: they may by sense and fancy teach him many things; but to make these lively impressions must be the work of the Spirit.

SERMON CXXXVII.

VERSE 125.—I am thy servant; give me understanding, that I may know thy testimonies.

In this verse, he repeateth his plea and request also. In the former verse, he mentioneth the relation of a servant, and prayeth, "Teach me thy statutes:" and here again, first, asserteth his relation to God, "I am thy servant;" and, secondly, reneweth his request, "Give me understanding;" thirdly, the fruit and effect of the grant, testimonies;" or, then I shall know.

66 That I may know thy

This repetition hath its use: this repeating his relation to God showeth, that, where the conscience of our dedication to God and our endeavours to serve him is clear and sincere, we should not easily quit our claim. Deal with thy servant in mercy; yea, Lord, I am thy servant: I have my fail. ings; but, Lord, it is in my heart to serve thee, I can and will avow it as long as I live. Our defects and disallowed failings do not deprive us of the title of being God's servants; we may take comfort in it, and assert our interest in the promises as long as we delight to do his will. And, though unbelief opposeth our claim, we must remove it in the face of all objections. Christ puts Peter to a threefold assertion of his love to him (John xxi.). It is supposed we do not lie in these redoubled professions of our respect and service to God.

Secondly, this renewing his request showeth his earnestness to increase in spiritual understanding. Savoury and powerful knowledge of Divine things is in itself so excellent a benefit, and our necessity of it is so great, that we cannot enough pray for it. Only observe that, in the former verse, the notion was statutes, here testimonies. Statutes are that part of God's word which we should obey; testimonies, that part which we should believe; viz., the promises. But this may be too critical, the words being taken in this psalm in a greater latitude.

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DOCTRINE. That it is a good plea, when we want any mercy, spiritual or temporal, to be able to plead that we are God's servants.

I. That there are a sort of people, that in a peculiar manner are God's

servants.

II. These may plead it when they want any mercy spiritual or temporal.

First, That some are in a peculiar manner God's servants. The saints of God are so called; it was Moses's honour: they sing the song of Moses, the servant of the Lord. So, "Now, after the death of Moses, the servant of the Lord" (Josh. i. 1). So Paul asserts it of himself: "God, whose I am, and whom I serve" (Acts xxvii. 23). Here is a true description of a Christian man; he is God's, and serveth God. He is God's by special appropriation and communion with God; he serveth God; that is, walketh answerably to his relation, and is ever about God's work. Elsewhere he describeth himself by his service, "God is my witness, whom I serve with my spirit" (Rom. i. 9); “God, whom I serve from my forefathers with pure conscience" (2 Tim. i. 3). But to know who in a peculiar manner are God's servants, we must distinguish.

1st, God is served actively and passively, by necessity of nature or voluntary choice. Passively, by necessity of nature, all creatures, even the inanimate, are his servants: "They continue this day according to thine ordinances; for all are thy servants" (Psalm cxix. 91). But actively, to serve him out of duty and choice; so do only men and angels, who were made immediately for his service; the brute and inanimate creatures only ultimately and terminatively. They have a principle in their nature to incline them to it; are not only overruled so to do by the conduct of general providence. The water that driveth a mill serveth my purpose, but otherwise than the miller or overseer of the work. Fire and water are my servants, much more he.

2ndly, We must distinguish between those who are God's servants de jure, of right, and those who are so de facto, indeed; servants of right, and actually his servants. De jure all men are God's servants; God made them for himself (Prov. xvi. 4), and Christ bought them for himself: "For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living" (Rom. xiv. 9). He is deonórne, a Lord and master, where he is not kupiog, a covenant-redeemer and Saviour: "Denying the Lord that bought them" (2 Peter ii. 1); ayopáσavra, a master that bought them for service, and may challenge a right and interest in them, having shed his blood for mankind. But de facto, those are God's servants who yield themselves up to God's dominion, to serve and please him in all things with cheerfulness and consent. The covenant is represented under divers notions; as a covenant of friendship, Abraham "was called the friend of God" (James ii. 23); as a conjugal covenant, "I will betroth thee unto me" (Hos. ii. 19); as a covenant between king and subjects (Isa. xxxiii. 22); as a covenant between masters and servants, that take hold of his covenant, and join themselves to the Lord to be his servants (Isa. lvi. 6). The two former notions imply the sociableness and intimacy we have with God in the covenant; the two latter, our inferiority and subjection. Both must be minded, that, as, on the one side, we be not slavish and under bondage, so, on the other, we may not behave ourselves too fellowlike with God. We are such servants as are also friends; yea, as sons; yea, his spouse. The end of joining ourselves to the Lord, is not to be partners with him, but servants to him.

3rdly, Some are servants by visible profession and baptismal engagement; others really and indeed, by conversion to God, or an actual giving up of themselves to his use and service. By baptism, we are professed servants and subjects to the God of Heaven, bound to be so; for it is the seal of that covenant of service I spake of before, and so bindeth our ser

vice in it. We renounce the Devil, the world, and the flesh, and dedicate ourselves to the Lord. Justin Martyr saith, they did avaleμaríleiv davrès TOε. And, "And entered into a covenant with thee, saith the Lord God; and thou becamest mine" (Ezek. xvi. 18); "The like figure whereunto even baptism doth also now save us; not the putting away the filth of the flesh, but the answer of a good conscience toward God" (1 Peter iii 21). By profession, all baptized persons are God's servants; but, in reality, all converted persons are so, that are turned from idols to serve the living God (1 Thes. i. 9). Without this, Christ will not be contented with an outside acquaintance, and the flattery of empty titles; but will the more challenge us by virtue of our profession: "If then I be a father, where is mine honour? and if I be a master, where is my fear?" (Mal. i. 6.) Cui res subjecta nomine negatur, is nomine illuditur. It was no honour to Christ, but a mere mockery, to be called King of the Jews, whilst they buffeted Christ and spat upon him. If God be a master, he will have the honour, fear, and obedience, that belong to a master, that we should be afraid to offend him. 4thly, There are some that are servants by general relation to distinguish persons, and some by way of special attendance. A servant in general relation, is every Christian servant; by special attendance, are either angels, and they are called his "ministers" (Psalm ciii. 21), as being in near and special attendance about their master's person, courtiers of Heaven, most in grace and favour with God. A man may have one to his business, that yet hath not one to attend his person. Among men, the magistrate is the minister of God for good (Rom. xiii. 4). Ministers are servants in special attendance, therefore Paul so often calleth himself the servant of Jesus Christ: "Whom I serve with my spirit in the Gospel of his Son" (Rom. i. 9). Ministers of God; not of the people, but for the people, because of their near service about and under God. David was both a holy man, and a king, and a prophet. David, as a king, might use this petition: it highly concerneth one in public rank and office to say to God, "I am thy servant." Yea, as private believers, I observe it not only to distinguish persons, but to distinguish the work of the same person. Christians have, besides their general calling, a particular calling, wherein to serve God. God hath given us all talents to trade withal, "Who called his own servants, and delivered unto them his goods" (Matt. xxv. 14); "Occupy till I come" (Luke xix. 13). Dona talenta. Every one of us, as instruments of Providence, are to serve God in our generations (Acts xiii. 36); and so not only to mind the work of our general calling, but that particular work which he hath given us to do in our way and place. The general and particular calling do not cross, but help, one another. In your particular calling, as instruments of God's providence, you provide for your support, during your service, and the relief of others: so that, as God's servants, you are not to be idle, but to have a lawful employment and calling, that you may not cast yourselves upon temptations of using sinful shifts for your support and living. It is also a remedy against the evils that flow from idleness and too much ease, and that he may promote the good of church, family, and kingdom. And then the general calling helpeth the particular, by limiting it, and our endeavours therein, that so we may have time to save our souls; and directing us, that we do all things holily and justly as becometh the servants of the Lord.

Secondly, These may plead it when they want any mercy, spiritual or temporal.