the natural man eateth and drinketh, and his heart is filled with gladness: so the spiritual man is affected with that which is agreeable to the divine nature. Everything is preferred according to the suitableness and proportion which it carrieth to our necessities and desires. The cock in the fable preferred a barley-corn before a jewel; the barley-corn is more suitable to its natural appetite. So believers have not "the spirit of the world, but the spirit which is of God," (1 Cor. ii. 12); therefore, the way of God's testimonies is more suitable and proportionable to that nature which they have. Their wealth and worldly things, they indeed suit with the sensitive nature, but that is kept under; therefore the prevalent inclination is to the word more than to the world.

2. There is nothing in the enjoyment of worldly things, but they have it more amply in the exactest and sincerest way of enjoyment by the word, and walking in the way of its precepts. Satan's baits, whereby he leads men to sin, are pleasure and profit; when bonum honestum, the good of honesty and duty is declined, there remains nothing but bonum utile and jucundum, the good of pleasure and profit. If we be moved with these things, it is good to look there where we have them at the highest rate, and in the most sincere manner. Now it is the word of God believed and obeyed, which yieldeth us the greatest profit, and the greatest pleasure. You have both in one verse, "More to be desired are they than gold, yea than much fine gold: sweeter also than the honey and the honeycomb" (Psalm xix. 10). Because of the profit it is compared to gold, and because of the sweetness and pleasure we have by it, it is compared to honey.

The word of God will truly enrich a man, and make him happy. The difference between God's people and others, doth not lie in this, that the one seeketh after riches, the other not; they both seek to enrich themselves; only the one seeketh after false, and the other true riches, as they are called Luke xvi. 11; and so differ from one another as we and the Indians do; they reckon their wealth by their wampenpeage, or shells of fishes, as we do ours by gold and silver; the one hath little worth but what their fancies put upon it; the other hath a value in nature: or to speak in a more home comparison, counters, glass-beads, and painted toys, please children more than jewels and things of greater price, yea than land of inheritance, or whatever when we come to man's estate we value and is of use to us for the supply of present necessities. So worldly men preferring their kind of wealth before holiness and the influences of grace, they do but cry up baubles before jewels. To evidence this, and that we may beat the world with its own notions, and so the better defeat the temptation, let us consider what is the true riches.

1st, What is indeed true riches?
2ndly, Why these are the true riches?

1st, What is indeed riches?

1. Gracious experiences or testimonies of the favour of God. He is a rich man indeed that hath many of these. So it is said, "God is rich unto all them that call upon him" (Rom. x. 12); it is meant actively, not passively; it only noteth that God doth give out plentiful experiences of his grace.

2. Knowledge. "Let the word of God dwell in you richly, in all wisdom" (Col. ii. 2). And the Apostle mentions "the riches of the full assurance of understanding, to the acknowledgment of the mystery of

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God, and of the Father, and of Christ" (Col. iii. 16); this is a treasure indeed, that cannot be valued; and he is a very poor soul that wants it. 3. Faith. 'Hath not God chosen the poor of this world, rich in faith?" (Jam. ii. 5.) He is a rich man that is emptied of himself, that he may be filled with God.

4. Good works. 66 Charge them that are rich in this world, that they be not high-minded, &c. but rich in good works" (1 Tim. vi. 17, 18). Oh, miserable man that hath nothing to reckon upon but his money and his bags, so much by the year, and makes it all his business to live plentifully in the world, laying up nothing for Heaven, and is not rich in gracious experiences, knowledge, faith, and good works, which are a Christian's riches!

2ndly, Why are these the true riches?

1. That is true riches which maketh the man more valuable, which gives an intrinsic worth to him, which wealth doth not, that is without us; we would not judge of a horse by the richness of his saddle, and the gaudiness of his trappings; and is man, a reasonable creature, to be esteemed by his money and lands, or by his graces and moral perfections?

2. That is riches which puts an esteem upon us in the eyes of God and the holy angels, who are best able to judge. One barbarous Indian may esteem another, the more he hath of his shells and trifles; but you would count him never the richer that should bring home a whole ship's lading of these things. Such a fool is he that heapeth up treasure to himself, and is not rich toward God (Luke xii. 21); that hath not of that sort of riches which God esteemeth. We are bound for a country where riches are of no value; grace only goeth current in the other world.

3. That is riches which steads us in our greatest extremities. When we come to die, the riches of this world prove false comforts, for they forsake a man when he hath most need of comfort. In the hour of death when the poor, shiftless, naked soul is stripped of all, and we can carry nothing away in our hands, grace lieth near the heart to comfort us. It is said by a voice from Heaven of those that die in the Lord, "their works do follow them;" their wealth doth not. Our graces continue with us to all eternity. 4. That is the true riches which will supply all our necessities, and bear our expences to Heaven. Wealth doth not this, but grace: "Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you" (Matt. vi. 33). "Godliness is profitable unto all things, having promise of the life which now is, and of that which is to come" (1 Tim. iv. 8). Heaven and earth are laid at the feet of godliness. 5. That is true riches which will give us a title to the best inheritance. The word of God is able to enrich a man more than all the riches of the world, because it is able to bring a man to an everlasting kingdom. All this is spoken, because there is an evil desire that possesseth the whole world, they are vehemently carried after riches, and as they are increased, so are they delighted; but, saith David, my delight is to increase in knowledge and grace; if I get more life, more victory over lusts, more readiness for God's service, this comforts me to the heart.' Now how do you measure your thriving, by worldly, or by spiritual increase?

Here is the true delight. Spiritual delight in spiritual objects, far exceedeth all the joy that we can take in worldly things. The pleasures of the mind are far more pure and defæcate than those of the body, so that if a man would have pleasures, let him look after the chiefest of the kind.

He spoke like a beast rather than like a man, that said, "Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry" (Luke xii. 19). That is the most that worldly things can afford us, a little bodily cheer. Thou hast filled their bellies with "hid treasure" (Psalm. 17. 14); there is the poor happiness of a rich worldling. He may have a bellyful and fare at a better rate than others do: "Their portion is fat, and their meat plenteous" (Hab. i. 16). When men have troubled themselves and the world to make themselves great, it is but for a little belly cheer, which may be wanted as well as enjoyed; a modest temperance and mean fare, yieldeth more pleasure. But what is this to the delights of the mind? A sensualist is a fool that runneth to such dreggy and carnal delights. Noble and sublime thoughts breed a greater pleasure. What pleasure do some take in finding out a philosophical verity! the man rejoiceth; the senses are only tickled in the other. Of all pleasures of the mind, those of the spiritual life are the highest; for then our natural faculties are quickened and heightened by the spirit. The reasonable nature hath a greater joy than the sensitive; and the spiritual divine nature hath more than the mere rational. There is not only a higher object, the love of God, but a higher cause, the Spirit of God, who elevateth the faculty to a higher manner of sense and perception. Therefore both the good and the evil of the spiritual life are greater than the good and evil of the rational. The evil of the spirtual life is greatest, "a wounded spirit who can bear!" And the good of the spiritual life is greatest, "joy unspeakable and full of glory." The higher the life, the greater the feeling; groans not uttered; peace passing all understanding; though it maketh no loud noise, yet it diffuseth a solid contentment throughout the soul. All this is spoken, because the way of God's testimonies is looked upon as a dark and gloomy course by carnal men; yet it is the life of the blessed God himself: "Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart" (Eph. 4. 18). And surely he wants no true joy and pleasure that lives such a life.

USE I.-Here is an invitation to men to acquaint themselves more with the way of God's testimonies, that they may find this rejoicing above all riches. It is hard to pleasant natures to abjure accustomed delights; and carnal men picture religion with a sour, severe face: We shall never see a cheerful day more, if we are strict in religion.' Oh, consider, your delight is not abrogated, but perfected; you shall find a rejoicing more intimate than in all pleasure. Cyprian said he could hardly get over this prejudice, in his epistle to Donatus. Austin thirty years' old parted with his carnal delight, and found another sweetness, Quàm suave mihi subito factum est. It is your disease maketh you carnal; when freed from the fervours of lust, these things will have no relish with you. If it seem laborious at first, it will be more joyful than all riches. The root is bitter, but the fruit sweet. At first it is bitter to nature, which loveth carnal liberty, to render itself captive to the word; but after a little pains, and when the heart is once subdued to God, it will be sweet and comfortable. Ask of the spies that have been in this good land, if it be not a land flowing with milk and honey: David tells you, "In the way of thy testimonies." This way would be more trodden, if men would believe this; if you will not believe, make trial; if Christ's yoke seem burdensome, it is to a galled neck.

It

USE II.-Trial. 1. Have we a delight in obedience to God's precepts? "They that fear God, delight greatly in his commandments" (Psalm cxii. 1). It is not enough to serve God, but we must serve him delightfully; for he is a good master, and his work hath wages in the mouth of it. is a sign you are acquainted with the word of God, when the obedience which it requireth is not a burden but a delight to you. Alas! with many it is otherwise: how tedious do their hours run in God's service! no time seemeth long but that which is spent in divine worship. Do you count the clock at a feast? And are you so provident of time when about your sports? Are you afraid that the lean kine will devour the fat, when you are about your worldly business? What causeth your rejoicing, the increase of wealth, or grace?

2. Is this the supreme delight of the soul? It is seen not so much by the sensible expression, as by the serious constitution of the soul, and the solid effects of it.

(1.) Doth it draw you off from worldly vanities to the study of the word? What are your conceptions of it? What do you count your riches? to grow in grace, or to thrive in the world? to grow rich towards God, or to heap up riches to yourselves? Is it your greatest care to maintain a carnal happiness?

(2.) Doth it support you in troubles and worldly losses? and bear you out in temporal adversities? You cannot be merry unless you have riches, and wealth, and worldly accommodations; then, soul, eat, drink, and be merry.

(3.) Doth it sweeten duties? the way of God's commandments is your way home. A beast will go home cheerfully; you are going home to rest. Let the joy of the Lord be your strength. Certainly you will think no labour too great to get thither, whither the word directs you. As one life exceedeth another, so there is more sensibleness in it. A beast is more sensible of wrong, and hurt, and pleasure, than a plant; and as the life of a man exceedeth the life of a beast, so is he more capable of joy and grief: and as the life of grace exceedeth the life of a mere man, so its joys are greater, its griefs greater. There are no hardships to which we are exposed for religion, but the reward attending it will make us to

overcome.

SERMON XVI.

VERSE 15.-I will meditate in thy precepts, and have respect unto thy ways.

All along David had shown what he had done; now, what he will do. Verse 10, "I have sought;" verse 11, "I have hid ;" verse 13, "I have declared;" verse 14, "I have rejoiced." Now in the two following verses he doth engage himself to set his mark towards God for time to come, "I will meditate in thy precepts," &c. We should not rest upon anything already done and past, but continue the same diligence unto the end. Here is David's hearty resolution and purpose, to go on for time to Many will say, Thus I have done when I was young, or had more leisure, and rest; in that I have meditated, and conferred. You must continue still in a holy course. To begin to build, and leave unfinished, is an argument of folly. There is always the same reason for

come.

going on, that there was for beginning, both for necessity, profit, and sweetness. We have no licence to slack and give over, till all be finished. "Work out your own salvation" (Phil. ii. 12); otherwise all you do is "in vain" (Gal. ii. 4); yet not in vain—in vain as to final reward, yet not in vain as to increase of punishment. You lose your cost, your watching, striving, prayings; but you will gain a more heavy punishment, so that it had been better you had never begun : "For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning: for it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered to them" (2 Peter ii. 20, 21). You bring an ill report upon God; your sense of the worth of heavenly things must needs be greater for your making the trial; and therefore your punishment for neglect the greater. Into the vineyard they came at several hours; but all tarried till the close of the day. Some came sooner, some later; but all held out to the end (Heb. vi. 10, 11). You have ministered, and must minister; you have prayed, and must pray; you have heard the word with gladness, and must hear still. Many in youth are zealous, but when their first heats are spent, grow worldly, careless, and ready to sound a retreat from God. The fire of the altar was never to go out; so should the life, and warmth, and vigour of our affections to the word of God be ever preserved. God is the same still, and so is the word; and therefore we should ever be the same in our respects to it. The Devil, in policy, lets men alone for awhile, to manifest some respect to the ways of God, that they may after do religion a mischief. They are full of zeal, strict, holy, diligent in attendance upon ordinances; he never troubleth them, but is at truce with them all this while, till they get some name for the profession of godliness, and then he knoweth their fall will be the more scandalous and ignominious, not only to themselves, but to their profession. They are forward and hot men awhile, till they have run themselves out of breath, and then by a notable defection shame themselves, and harden others.

2. Compare it with the 13th verse, "I have declared," now "I will meditate.' To be warm and affectionate in our expressions of respect to the word before others, and to slight it in our own hearts, argueth gross hypocrisy. Therefore, David would not only confer, but meditate. Many talk with others, but not with their own soul: "Commune with your own heart-and be still." True zeal is uniform; when there is no witness but God, it acts alike.

3. Refer it to the 14th verse, David had spoken of his delightin the law; now, that he would meditate therein; in both, not to boast, but to excite others by his example; that is to be understood all along when he speaketh of his diligence in and about the law of God. But mark, first, the word was his delight, and then his meditation. Delight causeth meditation, and meditation increaseth delight: "But his delight is in the law of the Lord, and in his law doth he meditate day and night" (Psalm i. 2). A man that delighteth in the law of God, will exercise his mind therein. Our thoughts follow our affections. It is tedious and irksome to the flesh to meditate, but delight will carry us out. The smallest actions when we have no delight in them, seem tedious and burdensome. It was no great matter for Haman to lead Mordecai's horse, yet a burdensome,