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knowing that he was a just man and an holy, and observed him" (Mark vi. 20).

(2.) Because of the sentiments which men have of a holy, sober, godly life, when they come to die, and the disallowance of a dissolute, carnal life: "What is the hope of the hypocrite, though he hath gained, when God taketh away his soul?" (Job xxvii. 8;) behold the upright; for the end of that man is peace" (Psalm xxxvii. 37). "Mark the perfect man, and When men are entering upon the confines of eternity, they are wiser; the fumes of lust are then blown over, their joys or fears are then testimonies to God's law: "The sting of death is sin, and the strength of sin is the law" (1 Cor. xv. 56). It is not from the fancy or melancholy of the dying person, nor his distemper, that his fears are awakened; but his reason. If it did only proceed from his distemper, men would be rather troubled for leaving worldly comforts than for sin. No, it is the apprehension of God's justice by reason of sin, who will proceed according to his law, which the guilty person hath so often and so much violated and broken. They are not the ravings of a fever, nor the fruits of natural weakness and credulity; no, these troubles are justified by the law of God, or the highest reason.

(3.) By supposing the contrary of all which God hath commanded, concerning the embracing of virtue, shunning of vice. If God should free us from these laws, leave us to our own choice, suppose, command us the contrary, forbid us all respect to himself, commanding us to worship false gods, transform and misrepresent his glory by images, and fall down before stocks and stones, blaspheme his name continually, and despise all those glorious attributes which do so clearly shine forth in the creation; if he had commanded us to be impious to our parents, to fill the world with murders, adulteries, robberies, to pursue others with slanders and falsewitnessings, to covet and take what is another man's (wife, ox, or ass), the heart of man cannot allow such a conceit; nay, the fiercest beasts would abhor it, if they were capable of receiving such an impression. Now, surely a law so reasonable, so evident, so conducing to the honouring of God, government of ourselves, and commerce with others, should be very welcome and acceptable to a gracious heart.

one man's

2. The state and frame of a renewed heart; they are fitted and suited to these commandments, and do obey them not only because enjoined, but because inclined. Nothing is pleasant to men but what is suitable to their nature; so, that may be delightful to one which is loathsome to another; as the food and converse of a beast is loathsome to a man; pleasure is another's pain. There is a great deal of difference between a carnal and a spiritual mind, the heart sanctified and unsanctified: "I will take away the stony heart out of your flesh, and I will give you an heart of flesh; and I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments to do them" (Ezek. xxxvi. 26, 27). When the heart is fitted and suited by principles of grace, the work is not tedious, but delightful. Things are easy and difficult, according to the poise and inclination of the soul; so, into their mind, and will write them in their hearts" (Heb. viii. 10). The "I will put my laws law without suiteth with an inclination within; and when things meet which are suitable to one another, there is a delight: "I delight to do thy will, O my God: yea, thy law is within my heart" (Psalm xl. 8). There is an inclination, not necessary, as in natural agents; but voluntary, as in

rational agents. There is an inclination in natural agents, as in light bodies, to move upwards, heavy bodies to move downwards; in rational agents, when a man is bent by his love and choice. This latter David speaketh of: "Incline my heart unto thy testimonies, and not to covetousness" (Psalm cxix. 36). The heart of man standeth between two objects, the laws of God and carnal vanities. In our natural estate we are wholly bent to please the flesh in our renewed estate there is a new bent put upon the heart; now the old bent is not wholly gone, though overmastered and overpowered: the false bias of corruption will still incline us to the delights of sense; but the new bias, to the way everlasting, to spiritual eternal happiness; as that prevaileth, we love and delight in the commandments of God.

3. The helps and assistances of the Spirit go further, and increase this delight in the way of God's commandment. God doth not only renew our wills, and fit us with an inward power to do the things that are pleasing in his sight; but exciteth and actuateth that power by the renewed influences of his grace: he giveth us "to will and to do" (Phil. ii. 13); not only a will, or an urging and inclination to do good, but, because of the opposition of the flesh, and manifold temptations, he gives also a power to perform what we are inclined unto. And, "where the Spirit of the Lord is, there is liberty" (2 Cor. iii. 17), or a readiness of mind to perform all things required of us, not only with diligence, but delight.

4. The great encouragements which attend obedience: as the rewards of godliness, both in this life and the next. The rewards of godliness in this life, I shall speak of in the next head; for the future, the end sweetens the means to us. We have no mean end, but the eternal enjoyment of God, in a complete state of glory and happiness. Now, this hath an influence upon the love and delight of the saints, to sweeten their labours, and difficulties, and temptations. The Scripture everywhere witnesseth: "Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord; forasmuch as you know that your labour is not in vain in the Lord" (1 Cor. xv. 58); I press toward the mark, for the prize of the high calling of God in Christ Jesus" (Phil. iii. 14); "We rejoice in hope of the glory of God" (Rom. v. 2); and, "For I reckon, that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us" (Rom. viii. 18). 5. Present comfortable experience.

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1st, In the general, of peace of conscience, and joy in the Holy Ghost. 1. Peace, which is the natural result of the rectitude of our actions: "The effect of righteousness is peace" (Isa. xxxii. 17); and, "Great peace have they that love thy law, and nothing shall offend them" (Psalm exix. 165). Pax est tranquillitas ordinis. That description fits internal peace, as well as external. When all things keep their order, affections are obedient to reason, and reason is guided by the Spirit of God, according to his word: there is a quiet and rest from accusations in the soul.

2. Joy in the Holy Ghost is distinct from the former: "For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost" (Rom. xiv. 17). These two differ in the author: peace of conscience is the testimony of our own souls approving the good we have done; joy in the Holy Ghost is a more immediate impression of the comforting Spirit: "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the

Holy Ghost" (Rom. xv. 13). They differ in their measure: peace is a rest from trouble; joy, a sweet reflection upon our good condition, or happy estate. It is in the body a freedom from a disease, and a cheerfulness after a good meal or in the state; peace, when no mutinies and disturbances; joy, when some notable benefit or profit accrueth to the state. So, here they differ in their subjects; the Heathen, so far as they did good, might have a kind of peace or freedom from self-accusing and tormenting fears: "Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts in the meanwhile excusing or else accusing one another" (Rom. ii. 15); but a stranger intermeddleth not with these joys. The Spirit, where a sanctifier, there he is a comforter. They differ in the ground: the joy of the Holy Ghost is not merely from a good conscience, as to a particular action; but from a good estate, as being accepted with God, who is our supreme Judge, and assured of our interest in eternal life. They differ in effects: peace is an approbation for the present; joy in the Holy Ghost, a pledge and beginning of that endless joy we shall have hereafter: " Who hath also sealed us, and given the earnest of the Spirit in our hearts" (2 Cor. i. 22); and, "Ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body" (Rom. viii. 23). Both together show, that there is no such solid comfort as in the obedience of God's commandments; certainly more than in all the pleasures of sin, yea, more than in all the enjoyments of the world; whoever has proved them both will find it so. Many have proved the pleasures of sin, but never yet found what comfort is in mourning for sin. Many have proved the comforts of the world, but never yet proved what is the joy of a good conscience, and the sweet pleasure of a godly conversation.

2ndly, There is a particular experience, when borne out in the confession of truth, in the time of trial. A man that, out of love to God's commands, hath endured troubles and trials, and hath overcome temptations, will see more cause to love these commandments, and to increase his obedience to them, than ever before in ordinary temptations: "Moreover by them is thy servant warned, and in keeping of them there is great reward" (Psalm xix. 11). When they see that Divine truth is like to bear out itself, and man that doth confess it, in such cases they feel the excellency of God's truth, and the power of God sustaining them that confess it; therefore, embrace heartily the Lord's commands, and take pleasure in his ways. The Lord appealeth to this experience: “Do not my words do good to him that walketh uprightly?" (Mic. ii. 7.) Have not you found the fruit answerable? Therefore, the children of God value and esteem, and look upon them as the greatest means of their safety and comfort.

6. Because of their love to God they have a value for everything which cometh from God, and leadeth to him. Common mercies point to their author, and their main end is to draw our affections to him, and enable us in his service; but these are apt to be a snare, and are used as an occasion to the flesh: but here is a greater impression of God on his word and laws, their use is more eminent to direct us to God, therefore are valued above ordinary comforts: "Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food" (Job. xxiii. 12). They are his commandments, therefore

dear to us, who hath believe, and have felt. of grace in us.

obliged us so much in Christ, whose love they The word is wholly appointed to maintain the life

USE I-Is to show us how to bring our hearts to the obedience of God's commands.

1. Love them, if we would keep them; nothing is hard to love. An esteem will quicken us to the obedience of them.

2. Delight in them; for then all goeth on easily. Delight sweeteneth everything, though in themselves toilsome or tedious; as fowling, hunting, fishing. Delight never mindeth difficulties. The reason why the com

mands are grievous, is want of love and delight.

USE II-Showeth of what kind our obedience must be, free and unconstrained; when we are not forced to our duty, but do willingly delight in it, and the law that prescribeth it, and do bewail our daily failings. Many do some external works of obedience, but not with an inward delight, but out of custom, or compulsion. God never hath our heart till he hath our delight; till we willingly abstain from what may displease him, and cheerfully practise what he requireth of us; when it is grateful to obey, and all pleasures to this are nothing worth.

SERMON LIV.

VERSE 48.-My hands also will I lift up to thy commandments, which I have loved and I will meditate in thy statutes.

In the morning we opened one profession of David's respect to the word of God; now follows another. He would employ all his faculties about the commandments of God, which is his last argument. His mind, for here is meditation promised; his heart, for here is love asserted; his tongue, for that is his original request, which occasioned all these professions; and here his hands, his life, "My hands also will I lift up," &c. Observe,

1st, The ground or cause of his respect to the commandments of God, in that clause, which I have loved."

2ndly, A double effect; "I will lift up my hands to thy commandments -and I will meditate in thy statutes."

1. Lifting up the palms or hands is a phrase of various use:

For praying: "Hear the voice of my supplication, when I cry unto thee, when I lift up my hands toward thy holy oracle" (Psalm xxviii. 2); "Lift up thy hands toward him, for the life of thy young children," &c. (Lam. ii. 19); "The deep uttered his voice, and lifted up his hands on high" (Hab. iii. 10). Thence the Apostle: "I will therefore, that men pray everywhere, lifting up holy hands, without wrath and doubting" (1 Tim. ii. 8).

2. For blessing others: "Aaron lift up his hands towards the people, and blessed them." Or, for praising or blessing God: "Lift up your hands in the sanctuary, and bless the Lord" (Psalm cxxxiv. 2). So, "Thus will I bless thee while I live: I will lift up my hands in thy name" (Psalm lxiii. 4).

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3. For swearing or vowing: "I have lift up my hand to the most high God" (Gen. xxii. 14), that is sworn." So, "The angel lift up his hand and swore" (Rev. x. 5). So of God, "Therefore he lifted up his hand

against them, to overthrow them in the wilderness" (Psalm cvi. 26), that is, swore they should not enter into his rest."

4. For setting about any action, especially of weight: "Without thee shall no man lift up his hand" (Gen. xli. 22), that is attempt to do anything. So, "Arise, O Lord, lift up thine hand, forget not the humble" (Psalm x. 12), that is, set to thine active hand for their assistance. So, "Lift up the hands which hang down, and the feeble knees" (Heb. xii. 12), that is, set actively and vigorously about the Christian task. To this rank may be also referred what is said, "Let not thy left hand know what thy right hand doeth" (Matt. vi. 3). The hand is the instrument of action.

Now all these senses might be applied to the present place.

1. Praying for God's grace to perform them.

2. Blessing God as we do for our daily food, giving thanks for them. 3. Vowing or promising, under an oath, a constant obedience to them. But the commandments are not the proper object to which the acts of praying, blessing, swearing, are directed, but God. It is not, "I will lift up my hand to God," but, "to thy commandments." We ought, indeed, to bless God and praise God for the blessings we receive by his word, to vow our duty; but lifting up the hand in all these senses is to God. Therefore,

4. Here it meaneth no more, but, I will apply myself to the keeping of them, or set vigorously about it, put my hands to the practising of thy law with all earnestness, endeavouring to do what therein is enjoined. Two points.

I. That it is not enough to approve or commend the commandments of God, but we must carefully set ourselves to the observance of them.

II. Whosoever would do so must use great study and meditation. DOCTRINE I. That it is not enough to approve or commend the commandments of God, but we must carefully set ourselves to the practice of them.

1. Hearing without doing is disapproved: "I have taught you statutes and judgments, that ye should do so" (Deut. iv. 5); Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them" (Deut. v. 1); otherwise we deceive our own souls; "But be ye doers of the word, and not hearers only, deceiving your own selves" (James i. 22). We put a paralogism on ourselves, build on a sandy foundation: "Every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man which built his house upon the sand" (Matt. vii. 26).

2. Knowledge without practice is not right: "That servant, which knew his Lord's will and prepared not himself, neither did according to his will, shall be beaten with many stripes" (Luke xii. 47). Better never known, if not done; for then they do but aggravate our guilt, and increase our punishment.

3. Our love is not right, unless it endeth in practice. A Christian's love, to whatever object it be directed, must be an unfeigned love. If God, if the brethren, if the word of God, those words must ever sound in our ears: My little children let us not love in word, neither in tongue; but in deed and in truth" (1 John iii. 18). Do you love the word of God? Do it not in word and in tongue, but in deed and in truth.

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