the word shall be executed: "The righteous shall be recompensed in the earth, much more the wicked and the sinner" (Prov. xi. 31). Recompensed, that is, with a recompense of punishment, so Peter reads it out of the Septuagint, "And if the righteous scarcely be saved," &c. (1 Pet. iv. 18.) It is a hard matter to keep a righteous man from falling under the vengeance of God: God stands so much upon the credit of his word, that he deals out smart blows and stripes for their iniquity here in this world.

2. In the next world, there is no other sentence given but what is according to the word: "The word that I have spoken, the same shall judge you in the last day" (John xii. 48). God will pronounce sen

tence then according to what is said now, either to believers or unbelievers.

Well then, upon these grounds you see the execution is not only judgment, but the very law is judgment. A man that is to be examined and tried for life and death, would fain know how it would speed with him, and how matters shall be carried before-hand. God will not deal with you by way of surprise; he hath plainly told you according to what rule he will proceed; saith he, "The word which I have spoken, the same shall judge you at the last day."

USE.-I would apply this first term "judgments" thus, to press us to regard the sentence of the word more. If you cannot stand before the word of God, how will you stand before Christ's tribunal at the last day? Many times there is a conviction in the ore, though not refined to full conviction, and that discovers itself thus, by a fear to be tried and searched : They will not come to the light, lest their deeds should be reproved" (John iii. 20). They that are loth to know, are loth to search: you can have no comfort but what is according to the tenor of the word; and no happiness but what is according to the sentence of the word. What the word doth say to you, as sure as God is true, it will be accomplished to a tittle. God stands upon his word more than anything; when Heaven and earth shall pass away, and be burnt up like a scroll, not a jot of the word, either law or gospel, shall pass away. If we did think of this with seriousness, then one part of the word would drive us to another; we would run from the law to the Gospel. Sinners could - not lie in a carnal state, this law is not only my rule, but my judgment; and believers could not be so listless, and secure, and negligent as they are in their holy calling, their doom in the word. This would make them seek more earnestly for pardon and grace, and make them strictly watch over their hearts and ways. Either we do not believe that the word is true, or that God will be so punctual and exact as he hath declared. We dream of strange indulgences for which we have no cause, or else we would be more frequent at the throne of grace, and more exact and watchful in the course of our conversations.

2ndly, The next term to be opened is "righteousness," another title given to the word in this Psalm. It is called, "unskilful in the word of righteousness" (Heb. v. 13). And "it is profitable for instruction in righteousness" (2 Tim. iii. 16, 17). But why is the word called "righteousness?" Because it shows how a man shall be justified; and how a justified man should approve himself both to God and man.

1. It showeth how a man shall be justified, and accepted as righteous before God, therefore the word is called righteousness. This is a great

secret and riddle which was hidden from the wise men of the world, they could never have found it out by all the profound researches and inquiries of nature, into natural things; unless the word of God had made it known, it should still have been in the dark. For righteousness to plead for you, and to find acceptance, alas, we should be thinking of going up to Heaven, and going down into the deep. No, no, the word is nigh thee" (Rom. x. 8). This notion of the righteousness of Christ was the best notion the world was ever acquainted with: that when we all lay guilty, obnoxious to the wrath of God, and to the revenges of his angry justice, that then the Lord should reveal a righteousness, even the righteousness of God, which is by faith of Jesus Christ unto all and upon all that believe" (Rom. iii. 22); as the Apostle amplifies it. What a rich and glorious discovery was this of the mind and counsel of God to poor sinners, that he hath revealed such a righteousness!

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2. The word is called "righteousness," because it shows how a justified man should approve himself both to God and man, by a holy conversation. It is the rule of moral righteousness, "He that doth righteousness is righteous" (1 John iii. 8), in the judgment of the word. There is not only righteousness wrought by Christ for believers, but also righteousness wrought by Christ in believers, when a man doth exercise himself in performing his duties to God and man.

USE.-Well then, if we would be skilful in the matters of righteous

ness:

I. Consult often with the word, which is the copy of God's most righteous will. A man needs go no further either for direction, quickening, or encouragement. The world despiseth the plain directions of the word, and crieth up the notion of things, and looketh for quainter conceits, and things of a more sublime speculation. If we should only bring Scripture, and urge men by God's authority, and call upon them in Christ's name, and by Christ's arguments, this would be too low for them. But this is to tax the wisdom of God. He that had the key of David, knew what kind of wards would fit the lock; what directions, what quickening notions and encouragements were fittest to be used in the case to gain men to a sense of their duty both to God and man, and bring them into a way of righteousness.

II. Do you manifest the word to be righteousness. "Wisdom is justified of her children " (Matt. xi. 19). You should evidence it to the carnal world by taking off their prejudices, that the word may be justified. The world hath a suspicion; now evidence it to the conscience that it is a holy rule, a perfect direction for righteousness. The world prieth into the conversation of the saints; they live much by sensible things, therefore declare and evidence it to be a righteous thing.

So much for the title that is given to the word of God, "thy judgments and righteousness."

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Secondly, We come now to his act of duty about the word, or the benefit which he desired, "when I shall have learned." By learning he means his attaining not only to the knowledge of the word, but the practice of it. It is not a speculative light, or a bare notion of things: Every man therefore that hath heard and hath learned of the Father, cometh unto me" (John vi. 45). It is such a learning as the effect will necessarily follow, such a light and illumination as doth convert the soul, and frame our hearts and ways according to the will of God. For otherwise,

if we get understanding of the word, nay, if we get it imprinted in our memories, it will do us no good without practice.

DOCTRINE.-The best of God's servants are but scholars and students in the knowledge and obedience of his word.

For saith David, which had so much acquaintance, "When I shall have learned." The professors of the Christian religion were primitively called disciples or learners: τὸ πλῆθος τῶν μαθητῶν, "the multitude of the disciples" (Acts vi. 2); there seems to be the true definition of a church, the genus and difference. The genus is the community or multitude of men united among themselves as a corporation, city, or household. The difference or form is disciples, those that gave up themselves to Christ to be taught and governed, and to be instructed in this way and doctrine. So it is said, "The disciples were called Christians first in Antioch" (Acts xi. 26). Christians are the disciples, and to difference them from the disciples of other men, they are the disciples of Christ. (1.) The school, that is the church, where there are public lectures read to all visible professors; but the elect getting saving knowledge they are not only taught of men, but taught of God, they have an inward light. (2.) The book, that is the Scripture," which is able to make wise unto salvation, to make the man of God perfect" (2 Tim. iii. 16, 17). Some run to tradition, others cry up their own reason to the wrong of the Scripture, they make Christ to be their disciple, rather than they his, when they will not receive things upon his testimony and revelation, as the Socinians. (3.) The teacher is either supreme or subordinate. The supreme teacher is Christ; he is the great Prophet of the Church, so it is said, "They shall be taught of God" (John vi. 45). This is such a teacher that not only opens the Scripture, but "opens the understanding" (Luke xxiv. 45). The subordinate teachers are the ministers of the Gospel whom God useth for this work; not out of any indigence, but indulgence; not for any efficacy in the preacher, but out of a suitableness to the hearer; as a means most agreeable to our frail estate, to deal with us by way of counsel. God can teach us without men, by the secret illapses of his Spirit; but he will use those that are of the same nature with ourselves, that have the same temptations, necessities, and affections, which know, the heart of a man. He would use them who, if they deceive us, must deceive themselves; he would use men of whose conversation and course we are conscious; we know their walk and way; he would use them as "ambassadors to pray us in Christ's stead to be reconciled to God" (2 Cor. v. 20). (4.) The lesson which we learn is not only to know but to obey; science without conscience will not fit our turn, nor suit with the dignity of our teacher. To be like children that have the rickets, swollen in the head, when the feet are weak; we do not learn truth as it is in Jesus till we be regenerated, for that is a truth for practice and walking, not for talk (Eph. iv. 21). He is most learned that turns God's word into works: "He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected" (1 John ii. 4, 5). In this school there is no man counted a proficient, but he that grows in practice. It is not the curious searcher that is the best scholar, but the humble practitioner; when we are cast into the mould of this doctrine, and have the prints, the stamp and character of it upon our heart: as, "Ye have obeyed from the heart

that form of doctrine which was delivered you" (Rom. vi. 17). In the original it is, "whereto ye were delivered." When we come to a physician, it is not enough to know his prescriptions, but they must be followed: we do not come to Christ as students of physic to be trained up in the theory, but as patients; not as one that minds the art, but the cure, to do what is prescribed, that we may know how to get rid of our soul-diseases. Therefore Christ saith, "If ye continue in my word, then are ye my disciples indeed" (John viii. 31). There are Christ's disciples in pretence, and Christ's disciples in deed; those that make it their work to get from Christ a power and virtue to carry a uniform and constant obedience; these are the true learners. Therefore it will not fit our turn, unless we labour to come under the power of what we learn, as well as get the knowledge; and it will not suit with the dignity of our Teacher, who doth not only enlighten the mind, but change us by his efficacy, and leaves a suitable impression upon the soul. God writeth the lesson upon our hearts; that is, not only gives us the lesson, but a heart to learn it. Man's teaching is a pouring it into the ears. This is God's teaching, to inform our reason and move our will: "It is God that worketh in you both to will and to do, of his good pleasure" (Phil. ii. 13). He teacheth us promises so as to make us believe them; and commandments, so as to make us obey them; and the doctrine of the Gospel teacheth us so as to stamp the impression of it upon the soul; to change us into his image and likeness (2 Cor. iii. 18).

USE. It presseth us to give up ourselves to this learning. Study the word, but take God for your teacher. Look to him that speaks from Heaven, if we would learn to purpose; otherwise, our natural blindness will never be cured, nor our prejudices removed, nor our wills gained to God; or if they should be gained to a profession of truth, it will never hold long. When men lead us into a truth, we shall easily be led off again by other men; and all a man's teaching will never reform the heart. Man's light is like a March sun, which raiseth vapours, but doth not dispel and scatter them; so it discovers lust, but doth not give us power to suppress it; therefore, our main business must be, to be taught of God.

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Observe your proficiency in this knowledge: To have your senses exercised to discern both good and evil” (Heb. v. 14). We should every day grow more skilful in the word of righteousness: "Have I been so long time with you, and yet hast thou not known me, Philip ?" (John xiv. 9.) To be backward in the knowledge of grace after long teaching, and to be still conflicting with fleshly lusts, which is the exercise of beginners; so much means, and so small experience, and get no further; this is sad!

Thirdly, The fruit of this benefit obtained, “then shall I praise thee." Hence observe,

1. Upon receipt of every mercy, we should praise God. We are forward in supplication, but backward in gratulation. This is a more noble duty, and continueth with us in Heaven. It is the work of glorified saints and angels to praise God. All the lepers could beg health, yet but one returned to give God the glory. This is sad when it is so; for this is a more sublime duty; therefore, it should have more of our care. This is a profitable duty: "Let the people praise thee, O God, let all the people praise thee: then shall the earth yield her increase; and God, even our own God, shall bless us" (Psalm 1xvii. 5, 6). The more vapours go up, the more showers come down; and the more praises go up, the more mer

cies. There is a reciprocal intercourse between us and God by mercies and praises, as there is between the earth and the lower heavens by vapours and showers. There are two words by which our thankfulness to God is expressed, "praising" and "blessing" "All thy works shall praise thee, O Lord; and thy saints shall bless thee" (Psalm cxlv. 10). What is the difference? Praise respecteth God's excellencies, and blessing respecteth God's benefits. We may praise a man that never hath done us good, if he be excellent and praiseworthy; but blessing respecteth God's bounty and benefits; yet they are promiscuously taken sometimes, as here praise is taken for blessing.

2. We should praise God especially for spiritual blessings (Eph. i. 3). Why? Partly, because these come from the special love of God. God bestows corn, wine, and oil, in the general, upon the world; but now knowledge and grace, and blessed experiences of communion with God; these are special things; he bestows them upon the saints, therefore deserves more thankfulness. Protection, it is the common benefit of every subject; but preferment and favour are for friends, and those that are near to the prince; so this is the favour of his people: "Remember me, O Lord, with the favour that thou bearest unto thy people " (Psalm cvi. 5). This is a special blessing God bestoweth upon his own children. Again, these concern the better part, the inward man, the spirit, the soul, which is the man. He doeth us more favour who heals a wound in the body, than he that only seweth up a rent in our garment (for the body is more than raiment); so he that doeth good to our souls, is more than he that doeth good to our bodies, which gives outward blessings, because these are above the body. Again, these are pledges of eternal blessings in heavenly places: "He hath blessed us with spiritual blessings in heavenly places" (Eph. i. 3). But why is it said he hath blessed us with spiritual blessings in heavenly places? Why, there they began, and there they are consummated; there was their first purpose, and there is the final accomplishment. A man may have the world, and yet never the nearer Heaven; but when he hath grace, and hath learned God's statutes, and his heart is gained to obedience of God's will; this is more than gold, silver, and great riches. Again, these dispose the heart to thankfulness. There is an occasion to praise God, and a heart to praise him; outward mercies give us an occasion, but spiritual mercies give a disposition. Other things are but motives to praise God, but these are preparations. And then other things, they are given in judgment; these things cannot. A man may have an estate in judgment, but he cannot have Christ and grace in judgment. These things are always given in mercy.

USE.-Well then, the use is to reprove us that we are not more sensible of spiritual benefits. We love the body more than the soul; and, therefore, have a quick sense of bodily mercies. But now, in soul-concernments, we are not the like affected. It is for want of observation to descry the progress of grace, and God's dealings with the inward man: "Continue in prayer, and watch in the same with thanksgiving (Col. iv. 2). And it is for want of affection; we are wrought upon by carnal arguments, mercies of flesh and blood, and showers of rain, food, and gladness; these things make us praise God: but that which we get from God in an ordinance, we are not so sensible of.

3. I observe again, Those that have learned God's righteous judgments, they are only fit to praise God: "Praise is comely for the upright" (Psalm