Psalm 119:24

Vekse 24. — Thy tcsthnojncs also are my deVir/ht and my conncellors.

David in the former verse had mentioned the greatness of his trial, that not only the basest sort, but princes also were set against him; then he mentions his remedy, he had recourse to God’s word, “but thy servant did meditate in thy statutes.”

Now he shows the double benefit which he had by the word of God, not only wisdom how to carry himself during that trouble, but also comfort; comfort in trouble, and counsel in duty; it seasoned his affliction, and guided his business and affairs. What would a man have more in such a perplexed cr.se, than he diioctod and comforted? David had both these, “Thy testimonies are my delight and my councellors.”

I. “Thy tcotimoaies are my delii,’ht;“’ or, as it is in the Hebrew,” delights.’;^

II. They arc “my councellors:” in the Hebrew it is, “the men of my counsel,” wliieh is fitly mentioned, for he had spoken of princes sitting in council against him. IVinces do nothing, without the advice of their Privy-Council; a child of God hath also his Privy-Council, CJods testimonies. On the one side there was JSaul and his nobles and councellors; on the other side there was David and God’s testimonies. Now who was better furnished, think you, they to persecute and trouble him, or David how to carry himself under this trouble? Alphonsus, king of Arragon, being asked who were the best councellors? answered, “The dead; (meaning books) which cannot flatter, but do without partiality declare the truth.” Now of all such dead councellors, God’s testimonies have the pVe-eminence. A poor, godly man, even then when he is deserted of all, and hath nobody to plead for him, he hath his senate, and his council of state about him, the prophets and apostles, and “other holy men of God, that spake as they were moved by the Holy Ghost.’’ A man so furnished, is never less alone than when alone; for he hath councellors about him th.at tell him what is to be believed or done; and they are such councellors as cannot err, as will not flatter him, nor applaud him in any sin, nor discourage or dissuade him from that which is good, whatever hazard it expose him to. And truly, if we be wise, we should choose such councellors as these: “Thy testimonies are the men of my counsel.”

First, Let me speak of the first benefit, “Thy testimonies are my delight.”

DocxniNE. — That a child of God, though under deep affliction, finds a great deal of delight and comfort in the word of God.

This was David’s case; j»rinces sat and spake against him, decrees were made aijainst him, yet “thy testimonies are my delight.’ Let us see, —

1. What manner of delight this is that we find in the word.

2. What the word ministreth or conlributeth towards it.

First, What kind of delight it is? A delight better than carnal rejoicing. Wicked men that How in ease and plenty, have not so uuich comfort as a godly man hath in the enjoyment of God according to the tenor of his word: “Thou hast put gladness in my heart, more than in the time that their corn, and their wine, is increased” (Psalm iv, 7). We have no reason to change conditions with worldly men, as merry as they seem to be, and as much as they possess in the world.

I5uf more particlilarly, wherein is the diH’erence?

1. This (Icjight is a real joy: “As sorrowful, yet always rejoicing’’ 2 Cor. vi. 10). Their sorrow is but seeming, but their joy is real, it is joy in Lfood earnest: “No chastening for the pres«-nt seemelh to be joyopis, but irrievous” (Heb. xii. 11). As to seeming they are in a sad condition, but it doth but so seem. A wicked man is as it were glad and merry, but indeed he is drjeeled and sorrowful; the godly man is as it were sorrowful, but indeed comforted.

2. It is a cordial joy: “Thou hast put more gladness into my heart” (Psalm iv. 7). That is a delight indeed which i)uts a gladness into the heart; which not oidy tickles the outward senses, but afTectK the soul, and comforts the conscience. Carnal joy makes a loud noise, and therefore it is compared to the “crackling of thorns under a pot.” But this is that which goes -to the heart, that fills it with serenity and peace. Carnal joy is like the morning-dew, which wets the surface; but godly joy is like a soaking-shower that goes to the root, and makes the plants flourish. They that indulge false comfort, rather laugh than are merry. But now he that is exercised in the word of God, and fetcheth his comfort out of the promises, he is glad at the very heart.

3. It is a great joy: “In whom believing ye rejoiced with joy unspeakable and full of glory” (1 Peter i. 8). It doth ravish the heart, so that it is better felt than uttered, it is unspeakable and glorious. The higher the life, always the greater the feeling. The good and evil of no life can be so great, as the good and evil of the spiritual life, because it is the highest life of all, and therefore hath the highest sense joined with it. Man is more capable of being afilicted than beasts, and beasts than plants, and a godly man more than other men; he hath a higher life, therefore the good and evil is greater. A wounded spirit is the greatest misery any creature can feel on this side Hell; so answerable are its joys. As the groans and sorrows of the spiritual life are unutterable, so are the joys of it unspeakable.

4. It is a more pure joy than worldings can have. The more intellectual any comfort is, the more excellent in the kind. Though beasts may have pain and pleasure poured in upon them by the senses; yet properly they have not sorrow and delight. The joy of carnal men is pleasure, rather than delight; it is not fed by the promises, and ordinances, but by such dreggy and outward contentment as the world affords, and so of the same nature with the contentment of the beasts. But now the more intellectual and chaste our delights are, the more suitable to the human nature. Well then, none hath a delight so separate from the lees, as a Christian that rejoiceth in the promises of God. He that delights in natural knowledge hath questionless a purer object and greater contentment of soul than the sensualist can possibly have, that delights only in meats, and drinks, and sports, in pleasures that are in common with the beasts. Further yet, he that delights in bare contemplation of the word, as it is an excellent doc-Jtrine suited to man’s necessities, as the stony ground received the word with joy (Mat. xiii. 20.) certainly he hath yet a purer gladness than merely that man that is versed in natural studies. Oh, but when a man can reflect upon the promises, as having an interest in them, that delight which flows from faith, and is accompanied with such a certainty, surely that is a more pure delight than the other, and doth more ravish the heart; they have more intimate and spiritual joy than others have.

5. It is a joy that ends well. Carnal rejoicing makes way for sorrow: “the end of that mirth is heaviness” (Prov. xiv. 13). It is a poor, forced thing, saith Cooper. A man in a burning fever is eased no longer by drinking strong drink, than while he is drinking of it; for then it seems to cool him, but presently it increaseth his heat: so, when men seek ease and comfort in troubles from outward, external things, though they seem to mitigate their heaviness for the present, yet they increase it the more afterward.

6. It is not a joy that perverts the heart. Carnal comforts, the more we use them, the more we are ensnared by them. “I said of laughter, it is mad: and of mirth, what doth it?” (Eccl.ii. 2.) For what serious and sober

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use doth carnal rejoicing serve? There is no profit by it, but much hurt and daiiirer; therefore Solomon preferreth sorrow before it: “‘Sorrow is better than lausjhter: for by the sadness of the countenance the heart is made better” (Eccl vii. 3). But now the more of this delight we have, the more we delight ourselves in the word of God, the more we love God, the better the heart is.

7. It is a delight that overcomes the sense of our affliction, and all the evils that do befall us; and therdore it is said of the heirs of promise, that they have “strong consolation” (Heb. vi. IH). The strength is seen by the etlects; therefore it is strong, because it supports and revives, notwithstanding troubles. It establislieth the heart, notwithstanding all the Hoods and storms of tcmpiations that light upon it: “It is said of them, that they received the word in much affliction and with joy of the IIolv Ghost” (IThes. i. 6).

Secondly, How do we find it in the word? “Thy testimonies are my dcliglit.” The word requires this joy in troubles, and the word ministers it to the soul.

It requires this joy: “Count it all joy when yc fall into divers temptations’” (James i. 2). We arc not only with patience to submit to God’s will, but also to rejoice in it. So when mi-n persecute and revile you, and “say all manner of evil against you falsely for my sake, rejoice and be exceeding glad” (Matt. v. 12). Many times when other ways of persecution cease, yet there is reviling. Those that have no strength and l)ower to do other injuries, yet have such weapons of malice alway.=! in readiness. Some being not good Christians themselves, will defame those that are so: that so when they cannot reach them in practice, they may depress them by censure; wlnii they cannot go so high as they, they may bring them as low as themselves by detraction. Now though this be a great evil, we should bear it not heavily but cheerfully; rejoice, and be exceeding glad in hope of the promises: “We glory in tribulation” (Rom. V. 3). A true belieler that hath received the word of God, as the rule of his life, and guide of his hopes, he cannot only be patient, but cheerful, glory in his tribulation. A carnal man is not so comfortable in his best estate, as he is at his worst.

Again, it gives us matter and ground of joy. God speaks a great deal of comfort to an afflicted spirit. It was one end why the Scriptures were penned: that we through patience and comfort of the Scriptures might have hope” (Rom. xv. 4). And again: “Have you forgot the exhortatation which speaktth unto you as unto children?” (Heb. xii. 5.) The great drifl of the word is to provide matter of comfort, and that in our worst estate.

liuf now what are the u-^ual comforts that may occasion this delight and joy in the Holy (Jhost in the midst of deep afiliction?

1. The Scripture gives us ground of comfort from the author of our afflictions, wIkj is our Father, and never manifests the comfort of adoption so much as then when we are under chastening: “The exhortation which bpeaketh unto you as unto children” (Heb. xii. .0). And again, “The cup whiih my Tather hath given me, shall I not drink it?”( John xviii. 1 1.) It is a bitter cup, l)ut it is from a father, not from a judge or an enemy. Nothimr but good can come from him who is love and gooilness itself; nothing but what is useful from a father, whose all’ection is not to be mca-Burcd by the bitterness of the dispensation, but by his aim-, what lie intends. If God should let us alone to follow our own ways, it were an argument we were none of his children.

2. The necessity of afflictions: “Ye are for a season in trouble, if need be” (1 Pet. i. 6). Before the corn be ripened, it needs all kinds of weathers, and therefore the husbandman is as glad of showers as sunshine,^ because they both conduce to fruitfulness. We need all kinds of dispensations, and cannot well be without the many troubles that do befall us.

3. The nature and use of affliction; it is a medicine, not a poison, it works out the remainders of sin: “By this therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin” (Isa. xxvii. 9). Afflictions are useful, and help to mortification. It is a file to get off our rust; a flail, wherewith we are threshed, that our husk may fly off”; a fire to purge and eat out our dross. “He verily for our profit, that we might be partakers of his holiness” (Heb. xii. 10). If God take away any outward comforts from us, and give us graces instead of them, it is a blessed exchange; if he strip us of our garments, and clothe us with his own royal robe, as holiness is. God himself is glorious in holiness; now that we may be partakers of his holiness, surely that is for our profit.

4. For the manner of God’s afflicting, “it is in measure: “In measure when it shootetb forth, thou wilt debate with it. He stayeth his rough wind in the day of the east wind” (Isa. xxvii. 8). So again: “Fear thou not, O Jacob my servant, sailh the Lord,” &c. (Jer. xlvi. 28). So again: “God is faithful, who will not suffer you to be tempted above that you are able” (1 Cor. x. 13). His conduct is very gentle; as Jacob drove on as the little ones were able to bear (Gen. xxxiii); so doth God with a great deal of moderation measure out sufferings in a due proportion, not to our offences only, but our strength; as a father in correcting his children, regards their weakness as well as their wantonness, laying less upon the more infirm, though alike faulty.

5. Another comfort which the Scripture propounds, is the help we shall have in affliction to bear it, partly from the comforts of his Spirit, and partly from the supports of his grace.

(1.) By way of consolation: “The love of God is shed abroad in our hearts by the Holy Ghost” at such a time (Rom. v. 3). Cordials are for those that are fainting. In time of trouble we have most sensible experience of God’s love. God deals with his children many times as Joseph did with his brethren, he calls them spies and puts them in prison; but at length he could hold out no longer, but tells them, “I am your brother Joseph:” so God seems to deal roughly with his people, and take away their dearest comforts from them; ay, but before the trouble be over, he can hold no longer but saith, I am your God, your Father, and exceeding great reward. His bowels yearn towards us, and he opens his heart to us, and sheds abroad his love in our consciences.

(2.) Partly by the supports and influences of his grace: “In the day when I cried, thou answeredest me, and strengthenest me with strength in my soul” (Psalm cxxxviii. 3). When David was in trouble, this was his comfort, though he could not get deliverance, yet he got support. God is many times gone to ajjpearance, but he will never forsake us as to inward support and strength: “I will never leave thee nor forsake thee” (Heb. xiii. 5).

6. From the fruit and final issue of all:” Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight SERMONS OX rSALM CXIX.

of glory” (2 Cor. 4. 17). He that can fii.cl Christ in his afflirtit)ns, and can see Heaven beyond them, needs not to be troubled. All the notions of Heaven are diversified. Why? That they may be suited to those divers trials and many evils we have in the world. Sometimes it is expressed by “glory” and “honour,” to counterbalance the disgrace which God’s children meet with here, that the reproach of men may not make us more sad than the eternal glory may make us comfortable. Sometimes it is expressed by “substance,” because sometimes God’s children are poor, and suffer loss of goods (Heb. x. 34). Sometimes it is called our redemption, our coutitry, to comfort us in exile and banishment for the name of Christ (Heb. xi. 14, 15). Sometimes it is called “life eternal,” because we may be called to suffer even to blood. Thus the word otlVreth this comfort against all the evils that befall us, that we may counterbalance every particular trouble with what the promises hold fo’th concerning our blessed hopes.

Use I. — Well then, let us exercise ourselves in the word of God, and let all his promises be as so many cordials to us. To this end get an interest in these promises; for the heirs of promise “have strong consolation”’ (Heb. vi. 18). There is strong, great, real, and pure comfort, but it is to the heirs of promise. So, “Not only so, but we glory in tribulation” (Rom. V. 3). WMio are those? Those that are “justified by faith” in Christ (verse 1.) To others, afflictions are the punishments of sin, and an occasion of despair, not of rejoicing; ay, but when we are interested in reconciliation with God, then we take this comfort out of the word of God.

n. — It informs us of the excellency of God’s testimonies above all outward enjoyments. When we have them to the full, they cannot give us any solid, true peace of conscience, nor cure one sad thought. Now beg of God that he will comfort you when all things else fail: “When the labour of the olive shall fail, I will rejoice in the Lord, I will joy in the (iod of my salvation” (Heb. iii. 18, 19). I say, when we are under any burden, nay, when we arc under any sorrow for sin, when afflictions revive stings of conscience, or else the word iiatli awakened them, yet there is comfort to be had by running to the word of God.

III. — It shows us what is the property of believers, to delight in the testimonies of God, when all tliiuijs go cross to them. Tenii)oraries, when things run smoothly, they have a comfort in the word: Oh, but when the afflictions of the Gospel fall upon them, they fall a miununing jirescntly. But a true believer can hold up his head; and though he hath much affliction, yet he can have much joy in the Holy (J host, and a great deal of comfort from the word of God.

There follows another benefit: “Thy testimonies are my counsellors,” or, men of my counsel. From thence observe: —

DocTiUNE II. — That one great benefit we have from the word of God, is counsel how to direct our affairs accordini; to his will. For the cleariiii; of this, let me lay down tiitse ])roj)ositions.

1. That our great interest is to keep in with (iod, or approve ourselves to him.

2. Whoever would keep in with (Jod, needs counsel and direction in all his ways.

3. The only good counsel we can have is from (iod in his word.

I. The counsel God hath given us in his word is sufHcient and full o«t for all our necessities.

1st, That our great interest is to keep in with God, and approve ourselves to him in all our actions; for God is the scope and end of our lives and actions, as the thing pressed “that we may walk worthy of the Lord unto all pleasing” (Col. i. 10). God being our chiefest good, must be our last end; therefore in every action there must be an habitual purpose; and in all actions of weight and moment, there must be an actual purpose to please God. Every ordinary affair must be carried forth in the strength of the habitual purpose; but in all actions we would make a business of, there must be an actual purpose. And because his authority alone can sway the conscience, which is under his doininion: therefore it concerns us in all things to exercise ourselves that we may have a good “conscience void of offence toward God, and toward man” (Acts xxiv. 16). And again, we are to approve our ways to God, and to keep in with him, because to him we are to give an account (2 Cor. v. 9, 10). There will a time come when every action of ours shall be taken into consideration, and weighed in the balance of the sanctuary, with all our principles and ends; therefore we strive, we are ambitious (so the word signifies); our great ambition should be, living or dying, to be accepted with God. Again, surely it should be our business to approve ourselves to God in every action, because all the success of our actions depends upon his concurrence and blessing. Now we shall find this often asserted in Scripture. When a man’s ways are full of hazards, likely to be exposed to great opposition, your great work is to keep in with God, approve your hearts to him. “When a man’s ways please the Lord, he maketh even his enemies to be at peace with him” (Prov. xvi. 7). God hath a mighty power over the spirits of men, therefore this is to go to the fountain-head, to stop all opposition there, and (on the’ other side) without this care of pleasing God, all goes to loss. Counsels, though never so wisely laid, yet are blasted, if we do not make this our business to approve our hearts to God in those actions. Remember in one jjlace it is said, “The counsel of the froward is carried headlong,” forward (Job. v. 13); and in another place: “The counsel of the wise men he turneth backward” (Isa. xliv. 25). When men do not study to please God, and approve their hearts to him, God leaves them to precipitate counsels, sometimes they are carried forward, at other times the)^ are carried backward; the event is cross to their design. Sometimes, God lets them fall into precipitant counsels that they may undo themselves, at other times disappoints their counsels, and that which they have designed.

2ndly, Whosoever would keep in with God, he needs good counsel and direction in all his ways. Both in regard of the darkness of his understanding, his corrupt affections, and inordinate self-love, man is not able to rule and govern himself, but needs counsel: “The way of a fool is right in his own eyes; but he that harkeneth unto counsel is wise” (Prov. xii. 15). When a man engageth in any action, such is the darkness and perverseness of man’s heart, that he should not be over-confident of his own apprehensions, or of his own inclinations, but should barken after counsel. And again: “He that trusteth in his own heart is a fool” (Prov. xxviii. 26). Both these proverbs are to be understood not so much of wise managing of civil affairs, as of spiritual direction. Surely it is ill-trusting ourselves and counsels, and inclinations of our own hearts. Blind affections usually govern a man’s life; and all sinners have an evil counsellor in their bosom, some lust or other, and therefore need to be directed. The

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212 SEBMO>(S ()>• PSALM CXIX.

counsel of the flesh is, ’ fuvuur thyself.” Every evil affection ^ivcs ill counsel. Covetousness saith, ‘Pieseile thy worldly interest.’ Voluptuousness saith, ‘You need net be so strict, and nice, and abridge yourselves of the comforts of the world.’ Paul saith, “I conferred not with flesh and blood”’ (Gal. i. 16). Flesh and blood are evil counsellors, and under pretence of safety will suggest what is for our ruin. What will the flesh say when it is to be denied? and the blood say, when it is to be spilt and shed for Ciod’s sake? These will persuade us rather to please ourselves than please God. They will persuade us to desert our duty.

3rdlv, The only good counsel that we can have, is from God in his word: “Thou shalt guide me with thy counsel, and afterwards receive me unto glory” (Psalm lxxiii. 21). We have it from CJod, and we have it from his word; for there is a guide and a rule. Man is so weak, and so perverse, that he needs both a guide, and a rule; the guide is the Spirit of God, and the rule is the word of God: “Thou shalt guide me,” but “by thy counsel:” by these two alone can we be led in the way to true hajipiness. The Spirit, he is a sure guide; and the word, that is a clear rule. We are dark, but the Scriptures are not dark. I obsened out of the IHth verse, when the saints called upon Ciod, they do not say, ‘Lord make a plainer law,” but ‘Lord give me better eyes.’ We are dark, and need the illumination of the Spirit; the Scrijjtures are light: “The commandment is a lamp and the law is light”’ (Prov. vi. 23). In all matters of practical obedience, it is clear and open.

4thly, The counsel that God hath given us in his word, is suflicioiit, and full out to all our necessities. Let me instance this in particulars: —

1. The word gives us counsel for our general choice, it is the rule of all faith and obedience. The Scriptures are the counsel of God, sent to remedy the miseries of the fall; therefore it is said: “I have not shunned to declare unto you all the counsel of God” (Acts xx. 27). It is Ciod“s counsel how man should be reconciled, how he should be converted, and come to the enjoyment of himself. Uavid, when he had chosen God for his portion, he saith,” I will bless the Lord who hath given me counsel’ (Psalm xvi. 7). In the word he gives us counsel how to come to him for our happiness; and by grace he sets it on upon the heart: this is the counsel of God concerning our salvation.

2. Not only in our general choice, but in all our particular actions, so far us they have a tendency unto that end: “Thy word is a lamp unto my feet, and a light unto my path’ (Psalm cxix. 1 ()”)). It is a lamp, and a light. We are full of darkness and error; but as we follow the direction of God, it is a lamp not only to our path, but to our steps, to our feet; not only to our path, to our general course, but it directeth us in every particular action.

3. In dark and doubtful passages, when a man multiplitth consultations and ppri)lex(;d thoughts, and changeth conclusions as a sick man doth his bed, and knows not what course to take, whether this or that, then the word will direct him what to do, so as that a man may find tpiiet in his soul. Indeed hf.re is the (piestion, How far the word of God is a counsellor to us in such perplexed and doubtful cases?

(1.) The word of find will help him to understand how far he is concerned in such an action in point of duty and conscience; for otherwise it were not ablr to make the man of God perfect, and” throughly furnished

SERMON XXV. — VEESK XXIV. 2l3

unto all good works” (2 Tim. iii. 17). Now it is a great relief to the soul, when a man understands how far he is concerned in point of duty. The conflict many times lies not only between light and lust, or light and interest (then a gracious man knows what part to take); but when it lies between duty and duty, then it is tedious and troublesome to him. Now the word clearly will tell you what is your duty in any action, whatever it be.

(2.) As to the prudent management of the action in order to success; the word will teach you to go to God for wisdom (James i. 6), and to observe his answer.

(3.) So in all actions, the word will teach you to ask God’s leave, and God“s blessing. Christians, it is not enough to ask God”s counsel, but ask his leave in any particular action; in disposing our dwellings, or our concernments of children, and the like: “Who shall go up and fight against the Canaanites?’’ (Judg. i.) They would fain have the Lord decide it. And again,” Shall I go up to Ramoth Gilead?“‘In all actions, our business is to ask God’s leave. David always runs to the oracle and ephod: “Shall I go up to Hebron?” And Jacob in his journeys would neither go to Laban, nor come from him, without a warrant and leave from God. So we ask God”s leave in prayer, and observe the bent of our hearts after prayer.

(4.) The word of God teacheth a man when he understandeth his duty, and hath God’s leave, to submit the event to God, and that easeth the heart, because he may be sure of success, comfort, and support: “Commit thy way unto the Lord: trust also in him, and he shall bring it to pass” (Psalm xxxvii. 5). And again: “Commit thy work unto the Lord, and thy thoughts shall be established” (Prov. xvi. 3). It easeth us of a great deal of trouble and care: so that when a man hath brought his affections to submit to whatever God should determine in point of success; when he hath moderated and calmed his spirit, that he is resolved to bear the event whatever it be; this easeth the soul of a deal of trouble. Thus you see how we may make the statutes of God to be the men of our counsel.

Use I. — What a singular mercy is it, that God hath given us the Scripture, where we have counsel upon all occasions how to manage our affairs prudently, bear afflictions comfortably, and with composed hearts to get through all events and dangers that we meet with in our passage to Heaven! We should have groped up and down, as the Sodomites for Lot’s door, if we had not this rule of faith and obedience. It is a rule that teacheth us how to think well, for it reacheth to the thoughts; to speak well, for it giveth a law to all our words; to do well in all our civil actions and trading; how to keep a good conscience, and approve ourselves to God; how, in natural actions, eating, drinking, to season them with God’s fear; and leligious actions, how we may pray and worship, how to govern ourselves, our own hearts and affections; to converse with others in all relations, as fathers, children, masters, servants, magistrates, ministers, people; and how to hold communion with God: all which are demonstrations of the sufficiency of the Scripture for our direction, and what reason there is that we should take the testimonies of God to be the men of our counsel.

Use II. — For reproof to those that turn the back upon God’s counsels. ‘ho are those?

1. Such as neglect the general duties of Christianity, as faith and re-

214 S£RMONS ON PSALM CXIX.

pentance. God hath given us counsel what to do in order to eternal life, and we regard it nut. The great (juarrcl between God and sinners, is about the neglect of this counsel which he hath given them for their souls’ good: “They set at nought all niv counsel’ (Prov. i. ’20); and, verse 30: “They would none of my counsel.” Oli! when your friends have advised you, and you despise it, and taivc another course, it troubleth them. You know now heinously Ahithophel took it when his counsel was despised. Ecpials, when their counsel is despised, take it very ill; much more superiors when they give counsel. The entreaty and advice of a superior carrieth the force of a command. So it is here with God; it is called counsel, not as if it were an arbitrary thing whether we did regard it or not; b»it because of God’s mild condescension, when men are in danger of jjerishing for ever, the Lord gives us counsel. You are in a miserable estate, he is pleased to tell you how to come out of your misery; the word of God therefore is called the counsel of God. It is sad when we shall reject the counsel of God: “They rejected the counsel of God againpt themselves’’ (Luke vii. 30). There are two sentences, they rejected the counsel of God, and it was against themselves; it was to their own loss and destruction. God loseth nothing when we despise his counsel; but you lose all, your eternal happiness. This is so great an evil, that God punisheth it with itself. “When men will not take God’s counsel, then it is the most dreadful judgment he can lay upon us, to give us up to our own counsel (Psalm lxxxi. 11). O what a heavy judgment was it, to be given up to the counsels of their own heart!

2 It reproves such as do not consult with God’s word about their affairs, but merely live as they are acted by their own lusts, or walk at all adventures; so the expression in the marginal reading is (Lev. xxni. 21). It is as the action falls; they do not care whether it please God, or be the rule of their duty, yea or nay. These are far from the temper of God’s children. It is sail in persons, much more in nations, when men run headlong upon all manner of disorders, against right and honesty, it tends to ruin:” They arc a nation void of counsel: neither is there any understanding in them ‘’ (l)eut. xxxii. 28).

3. Such as go flatly against the counsel of Gotl, and to gratify their own interest pervert all that is just and honest: “They rebelled against the word of the Lord, and contemned the counsel of the most High” (Psalm cvii. 11). These do but expose themselves to speedy ruin. ISildad paid of the wicked: “His own counsel shall cast him down” (Job. xviii. 7). They need no other means to ruin them, than their own brutish course. ^^’hen men dare break the connnandment of (Joil without any reluctancy, to gratify a worldly interest, though for the jiresent no evil conies of it. yd afterwards they shall smart: “Hear counsel, and receile instruction, that thou mayest be wise for thy latter end” (Prov. xix. 20). C’onsider what it will come to afterwards, when thoti comest to die; then you will wish, O that I had taken CJod’s counsel, that I had not gone with such a during spirit against the plain counsel of God’s word!

‘1. Such as pnteiul to ask counsel from the word, but it is accoiiling to the idol of their own hearts; that come with their own conclusions, and preconceptions, and pnjudices, against (Jotl’s counsel: “Son of man, these njen have net up their idols in their heart,” &ic. (Ezek. xiv. 3, 1). Men will come and pretend to ask (iod’s counsel and leave upon their undertakings; when they arc resolved upon a wicked enterprise before, then

God must be called upon, and sought to, and so they make God’s ordinance a lacquey, merely to be a covert to their evil practices; as those in Jer. xlii. that came to the Prophet, and they were prepossessed, and had their resolutions aforehand.

Use III. — To press us to this consulting with the word of God, to make the testimonies of the Lord the men of our counsel. There are many qualifications and tempers of heart necessary.

I. Fear of God: “What man is he that feareth the Lord: him shall he teach the way that he shall choose” (Psalm xxv. 12). He that is in doubt, and perplexed, and would have counsel from God’s word; who is the man that is like to have it? He that feareth the Lord. There is a great suitableness between the qualification and the promise: partly, he that fears God hath a greater awe of the word than others have, and is loath to do anything contrary to God’s will: he would fain know what is God’s mind in every particular case: “My heart standeth in awe of thy word” (Psalm cxix. 161). To offend God, and to baulk the direction of God’s word, that is the greatest terror to him, greater than all other dangers. Now such a man is less apt to miscarry by the rashness and impetuous bent of carnal affections. And he that fears God, he aims at God’s glory rather than his own interest, and so is rather swayed by reasons of conscience and religion, than of carnal concernments. Many times the doubtfulness that is upon the spirit, is because of conflicts between lust and knowledge; our light is weakened by an inordinate affection to our own interests, otherwise we would soon come to the deciding our case by the word of God. Now he that would fain know God’s mind in everything, this is the man whom God will direct. The

2nd. Qualification is the meek: “The meek he will guide in judgment, and the meek he will teach his way” (Psalm xxv. 9). By the meek is meant a man humble, that will submit himself to God whatever condition he shall appoint. This man God in his word will teach and direct. The

3rd. Qualification mentioned in order to this, is a constant dependence upon God: “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths” (Prov. iii. 5, 6). O! when a man is brought off from this spiritual idolatry of making his bosom to be his oracle, and his own heart to be his counsellor; when he doth in the poverty of his spirit humbly and entirely cast himself upon the help of God, and acknowledge him in all his ways, then he shall see a clear direction what God would have him to do. You have another place to this purpose: “Cause me to know the way wherein I should walk: for I lift up my soul unto thee” (Psalm cxliii. 8). O! when a man goes every morning to God, and desires the direction of his Spirit, and professeth to God in the poverty of his own spirit, that he knows not how to guide his way for that day, then God will teach him the way he shall walk. So, “Show me thy ways, O Lord, teach me thy paths:” what is his argument? ‘’on thee do I wait all the day” (Psalm xxv. 4, 5). When you live in a constant dependence upon God, then will the Jjord undertake to direct and guide you.

4. Obedience or Christian practice, that is one of the qualifications that make you capable for direction from the word of God: “If any man will do his will, he shall know of the doctrine whether it be of God” (John vii. 17). A man does not know whether this opinion, or that, be according to God’s mind, when there are plausible pretences on every side; he

216 SEBMONS ON TSALSl CXIX.

that niaketh conscience of known tiuth, and walketh up to his light: he that doth not search to satisfy curios-ity, but out of a thorough resohition to obey and submit his neck to the yoke of Christ, whatever he shall lind to be the way of Christ, that man shall know what is the way in times of controversy and doubtful uncertainty: he that will say as a famous German divine, “If we had six hundred necks, let us submit them all to the yoke of Christ;” he that is resolved to submit to the mind of Christ, how contrary soever to his interest, to the prejudices and prepossessions of his own heart, he shall know the doctrine that is of God.