(1.) To enlighten and direct us: "Light is sweet (saith Solomon ;) and a pleasant thing it is for the eyes to behold the sun" (Eccl. xi. 7). If light natural be pleasant, what is light spiritual? therefore the Psalmist compares the word to the sun; the visible world can no more be without the one, than the intellectual world can be without the other; and the one doth as much rejoice the heart as the other: "The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes.' Oh, it is a comfort to have light to see our way; when men begin to have a conscience about heavenly things, O then they judge so indeed. To others we speak in vain, when we tell them what light they shall have by the word. They say those that live under the Pole Arctic, at the Autumnal Equinoctial the sun setteth to them, and doth not rise again till the Vernal; and so are six whole months under a perpetual night, as if they were buried in a grave; but at the time of its return, with what clapping of hands, and expressions of joy, do they welcome the sun again into their parts! So when the word of God is made known to us, how should we welcome it! The city of Geneva gave this for a motto, Post tenebras lux, "after darkness, light;" implying, that the return of the Gospel was as light after a long darkness; as the coming of the sun again to those northern people. While Paul and his company were in that great storm at sea, when they saw neither sun nor stars for many days, and were afraid they should fall upon rocks and dangerous shelves, O with what longing did they expect to see day again! (Acts xxvii.) So a poor, bewildered soul that hath lost its way; or when a child of God doth see but by half a light, how desirable is sure direction? Now this cannot be had but from the word of God: "To the law, and to the testimony."

(2.) To comfort us in all straits. In the word of God there is a salve for every sore, and a promise for every condition. God hath plentifully opened his good will to sinners. Therefore the children of God when they labour under the guilt of sin, there they can hear of God's promises of pardon : "Let the wicked forsake his way, and the unrighteous man his thoughts and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon" (Isa. lv. 7). Against apostacy they have that promise: "I will put my fear in their hearts, that they shall not depart from me" (Jer. xxxii. 40). When they are under weak performances, the word will tell them: "I will spare them as a man spareth his own son that serveth him" (Mal. iii. 17); and when they lie under trouble, inconveniences, and deep crosses, there is a promise, The Lord will be with them in affliction; the word will show them Christ in the affliction, and Heaven beyond the affliction; and then they are comforted (1 Cor. x. 13). When they are troubled about worldly provisions, providing for themselves and families, it saith, Be contented, "I will never leave thee nor forsake thee" (Heb. xiii. 5). When their children come to their minds and thoughts, what will become of them when we are dead and gone? the word will tell you of promises made to you and your children, and of God's taking care of them. In short, "God is a sun and shield, and no good thing will he withhold," &c. (Psalm lxxxiv. 11). There is all manner of blessings adopted and taken into covenant. Look round about the covenant, look into the word of God, there is nothing wanting for the comfort of believers; in every condition, there is a promise to support and bear them up. Now because of this comfort they have in the word of God, therefore it quickens their desires.

(3.) To supply and strengthen us. It is our food. Alas! what a poor, languishing Christian will a man be, that doth not often make use of the word! this strengthens him against corruptions, quickens him in duties, and gives success in conflicts. The sword of the Spirit is the choicest weapon. It is "the power of God unto salvation" (Rom. i. 16); "and the word of his grace, which is able to build you up" (Acts xx. 33). If our heart be dead in prayer, here is the rod of Moses to strike upon the rock, to make the waters gush out. Therefore since we have such benefit by the word, we should long and desire to get such a strong affection.

3. Consider what benefit you will have by these desires after the word. It will keep up our diligence, and will make us exercise ourselves therein. Desire doth all that is done in the world; digging for knowledge is tedious, but the end sweetens it. They that have an affection to the word, shall never be destitute of success therein: God will fulfil the desire of the saints. He that satisfieth the gaping of the young raven, will satisfy these desires. A strong affection to the word, is the argument that moves God: "He will fulfil the desire of them that fear him; he also will hear their cry and will save them" (Psalm cxlv. 19). And if this desire be painful, yet it is salutary and healthful to the soul. In this sickness there is health; in this weakness there is strength; in this thirst, comfort; and in this hunger, satisfaction. For means:

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1. Get a high esteem of spiritual enjoyments. Valuation and esteem preceed desire. Wicked men, that value themselves by carnal comforts, their souls run out with vehement longing that way. A child of God that values himself by spiritual enjoyments, by knowledge, grace, subjection to God, that counts these his greatest benefits, his main desire is to be acquainted with the word of God. The word hath a subserviency to his end. Poor low-spirited creatures that value themselves by the plenty of external accommodations, they will never feel this longing after the word: Receive my instruction and not silver and knowledge rather than choice gold" (Prov. viii. 10). 2. Let a man live in the awe of God, and make it is business to maintain communion with him, and then he will be longing after him. This will show the necessity of the word of God for his comfort and strength upon all occasions. A lively Christian that is put to it in good earnest, he must have the word by him to direct, comfort, and strengthen him. As he that labours hard, must have his meals, or else he will faint, and be overcome by his labour. We content ourselves with a loose profession, and so do not see the need of food, have not this hungering, longing desire after the bread of life. Painted fire needs no fuel; a dead, formal profession is easily kept up; but a man that makes it his business to maintain communion with him, and is much exercised to godliness, is hungering and thirsting that he might meet with God.

VERSE 21.

SERMON XXII.

"Thou hast rebuked the proud that are cursed, which do err from thy commandments."

In the 18th verse the Psalmist had begged the divine illumination, that his eyes might be opened to see more into the nature of the word. He backeth that petition with three arguments: the first is taken from his condition in the world, "I am a stranger upon earth." The second argu

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ment is taken from the vehemency of his affection to the word, "My soul breaketh," &c. A man that is regenerate, as David was, he hath not only some faint and languid motions towards holy things, but a great and strong affection of heart: "My heart even breaketh for the longing," &c. In this verse here is the third reason, "Open mine eyes:" why? because erring from the commandments is dangerous, and bringeth us under God's curse, which will be executed by the rebukes of his Providence. There have been ever some that opposed God, but yet they have ever been blasted by God, he hath always vindicated the contempt of his law by the severe executions of his justice upon the contemners of it: "Thou hast rebuked the proud." We should not let pass God's judgments without profit; but the more the law is owned from Heaven, the more entirely should we apply ourselves to the obedience of it; therefore this is one reason why David begs for light, direction, and strength: Thou hast rebuked the proud," &c., therefore Lord teach me, that I may not come under the rebukes of thine anger.

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Some read the words in two distinct sentences, 'Thou hast rebuked the proud :' and then, 'Cursed are they which do err from thy commandments.' But it comes all to one with our reading, therefore I shall not stand to insist upon examining the ground of this difference.

In the words observe,

1st, The term that is given to wicked men, "the proud," so commonly called in Scripture: "They call the proud happy, yea, they that work wickedness are set up" (Mal. iii. 15).

2ndly, The instance and discovery of their pride, they "err from thy commandments."

3rdly, The evil state in which they are, they "are cursed." Though the wicked are not presently punished, yet they are all cursed, and in time they shall be punished.

4rdly, The begun-execution of this curse, "Thou hast rebuked" them, that is, punished or destroyed: "Rebuke me not in thine anger, neither chasten me in thy hot displeasure” (Psalm. vi. 1).

The points are :—

1. That the worst sort of proud creatures are those that do err from God's commandments; for so is the description here: "The proud which do err," &c.

Those that continue in obsti

2. These proud ones, they are cursed. nacy and impenitency in their sins and errors, they are under a curse. 3. They are not only cursed, but are also rebuked; that is, not only threatened, but this curse shall be surely executed in this world it is begun many times, and in part executed, but in the next fully and sorely. DOCTRINE I. That the worst sort of proud creatures are those that err from God's commandments.

Here we must distinguish of erring, then of pride.
First, Of erring from God's commandments.

of frailty, and an erring out of obstinacy.

There is an erring out

1. An erring out of frailty, and so David saith: "I have gone astray like a lost sheep" (Psalm cxix. 176): and again, "Who can understand his errors?" (Psalm xix. 12.) This is not meant here, of every failing and slip, every sin of ignorance and incogitancy; no, nor every act of rebellion and perverseness of affection which may be found in the children of God. Though there be a pride in all sins against knowledge and light; that kind

of sinning is interpretatively a confronting of God, a despising of his commandments, as David is said to do (2 Sam. xii. 9. pro hic et nunc); for the time, the will of the creature is set up against the Creator: yet this is not the erring here spoken of.

2. There is an erring out of obstinacy, impenitency, and habitual contempt of the law-giver. This is spoken of: "It is a people that do err in their hearts" (Psalm xcv. 10). To err in mind is bad, to err out of ignorance worse; but it is a people that stubbornly refuse to walk in the ways God hath enjoined them. Some err out of simple nescience, ignorance, or mistake; or else through the cloud with which some present temptation overcasts the mind; these err in their minds: but others err in their hearts, that care. not for, or do not desire to hear of their duty to God. A man that erreth out of ignorance, can say, Lord I know not;' but those that err in their heart, they say, "We desire not the knowledge of thy ways" (Job xxii. 14); they do not only fall into sin, but love to continue in it. The Apostle speaks of "ungodly deeds ungodlily committed" (Jude 15). The matter of sin is not so much to be regarded as the manner, with what heart it is done, ungodlily committed with contempt of God. Now such contemners of God and his law, are here described, as all obstinate and impenitent

sinners are.

Secondly, We must distinguish of pride, which is either moral or spiritual.

1. Moral pride is an over high conceit of ourselves, or our own excellencies, discovered by our disdain and contempt of others. So it is said of Nebuchadnezzar, "his heart was lifted up." This is that pride that is spoken of 1 Peter v. 5. "God resisteth the proud." There should be a mutual condescension between men ; for God resisteth the proud," that is, those that are lifted up above others.

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2. Spiritual pride, that is disobedience and impenitency, which is discovered by a neglect of God and contempt of his law; and that pride is often so taken, appeareth by these Scriptures: "The day of the Lord shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble" (Mal. iv. 1). Mark, they that "do wickedly," and "the proud," are made synonymous expressions. So again, "But they and our fathers dealt proudly, and hardened their necks, and harkened not to thy commandments" (Neh. ix. 16). Their obstinacy in sin, or unsubjection to God, is made to be pride. So Jeremiah, when he gives the people good counsel to prevent ensuing judgments: "Hear ye, give ear, be not proud" (Jer. xiii. 15); that is, do not obstinately refuse to comply with God's will. And afterward: 66 My soul shall weep sore for your pride" (verse 17). So that unhumbled sinners are guilty of this spiritual pride, of contempt of God himself.

Having opened these things, that by erring is meant not out of frailty, but by obstinacy; that by pride is not meant that moral pride by which we contemn others; but that spiritual pride, when our hearts are unhumbled, and unsubdued to God: my work is now to prove,

I. That obstinacy and impenitency are pride.

II. That it is the worst sort of pride.

First, That there is pride in impenitency and obstinacy in a course of sin: why?

1. Because they neglect God. To slight a superior, and not to give him due respect, hath ever been accounted pride. Surely then this is pride

with a witness, to neglect God who is "over all blessed for ever." "The wicked, through the pride of his countenance, will not seek after God” (Psalm x. 4). That is, of his heart, bewrayed by his countenance, he will not seek after God, and "God is not in all his thoughts;" that is, scarce troubled with such a thought of what will please or displease God, he doth not think it necessary or worth the time to look after.

2. They oppose God, and set themselves as parties against him: "God resisteth the proud" (James iv. 6); God standeth in a posture of war against the proud. The word implies, that every proud man is in battle array, or posture of war against God: so every impenitent person sets himself against God. The quarrel between God and him is, who shall stoop, whose will shall stand, whether God shall serve or they: "Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities" (Isa. xliii. 24). Indeed they do not only oppose him, but they would depose him, or put him out of the throne, while they would subject God's will to their own. He that would be at his own dispose, and do what pleaseth him, is a God to himself.

3. In all this opposition they slight God, and despise 1st, his authority in making the law; 2ndly, his power and greatness, in making good the sanction of the law.

1st, They despise the authority of God in the law itself. When men will set up their own will in a contradiction to God, it is a mighty dishonour to God: "Wherefore hast thou despised the commandment of the Lord?" (2 Sam. xii. 9.) Every sin that is committed, slights the law that forbids it, as if it were not to be stood upon, it is no matter what God saith to the contrary. There is fearing the commandment, and despising the commandment. Fearing the commandment, that is the effect of a wise heart: "He that feareth the commandment, shall be rewarded" (Prov. xiii. 13). If God interpose, it is more than if there were an angel in the way with a flaming sword; there is a commandment in the way, he fears it, his way is hedged up, he dares not go on. But now impenitency, that slights the commandment. A sinner dares do that which an angel durst not do. It is said of Michael the archangel, that he "durst not bring a railing accusation" (Jude 9); he had not the boldness. Thus they despise the authority of God in the law.

2ndly, They despise the power of God in the sanction of the law, when they will run the hazard of those sad threatenings, as if they were a vain scare-crow, as if they could make good their cause against God: "Do we provoke the Lord to jealousy? are we stronger than he?" (1 Cor. x. 22.) Sinning is an entering the lists with God, as if they could carry their cause against him; and therefore one great cure of hardness of heart and impenitency, is seriously to meditate upon God's 66 power: $ Circumsise therefore the foreskin of your heart, and be no more stiff-necked." Why? "For the Lord your God, is God of gods, and Lord of lords, a great God, a mighty and a terrible" (Deut. x. 16, 17). Do you know what God is, and will you contend with him? Certainly you will fail in the enterprise and undertaking.

Secondly, Let me prove, there are none so proud as they that can brave it thus with God. I will take the rise of my argument thus :1st, Of all pride, that against superiors is most heinous.

2ndly, Of all superiors God is the highest, and deserveth our chiefest respect.