Psalm 119:54

Verse 54. — Thy statutes have heeyi mij songs in the house of my

pilgrimage.

David had in the former verse expressed his great trouble, because of the increase of the wicked, and their defection from the law of God. Now he showeth what comforted him: the children of God have a great deal of divine consolation from the word in the midst of all their sorrows and evils of the present life. David’s comfort is here expressed, —

1st, By the matter or object of it, “thy statutes.”

2ndly, The degree of his rejoicing, intimated in the word,” songs. The eft’ect is put for the cause, joy and mirth which usually breaketh forth hito singing, or the sign and indication for the things signified.

3rdly, The place where he rejoiced, “in the house of his pilgrimage;” iv Toirit) TrapoiKiac fiS, wheresoever I sojourn.

1. By God’s “statutes” is meant his word in general, more especially the precepts and promises; in the one we have the offer of life, in the other the way and means how to attain it. In the word is both our charter and our rule: in both regards it is matter of rejoicing: “The statutes of the Lord are right, rejoicing the heart” (Psalm xix. 8). Nothing is commanded there, but what is equitable in itself, and profitable to us.

2. By “songs,” (a metonymy of the eff“ect for the cause, or the sign for the thing signified), such pleasure, joy, and contentment as other men had in songs, David had in the word of God Travellers used to lighten and ease the tediousness of the way by songs; thy word doth comfort me wonderfully. Or you may take it literally, the themes and arguments of his singing. Profane spirits must have songs suitable to their mirth; as their mirth is carnal, so the songs of carnal men are obscene, filthy, and fleshy: but a holy man, his songs suit his mirth and joy: he rejoiceth m the Lord, and therefore his songs are divine, “thy statutes are my songs.” Singing of psalms is a delectable way of edification, which God hath not only instituted in the Scriptures, but Heathens saw a use ot it by the light of nature. ^lian., lib. 3., Nat. Hist., cap. 39, telleth us cf the Cretians, T8C TToT^ac, THQ tXivBkpaQ ^lavQdvnv tsq vou-Q ^utci tivoq ^uXioUaq. It is a spiritual channel wherein our mirth may run: “Is any merry, let him smg psalms” (James v. 1 3); ^vt’/ta r.£, there is the harmony, that is a natural

5’20 SLBMOXS ox PSALM CXIX.

dflight. the matter that is a spiritual comfort. I cannot exclude this, because it is one way of expresintr that delight which we take in the word, but I prefer the former: for David speaktth of the comfort he took in keeping God’s precepts, w hen they were violated by others.

3. ‘• In the house of my pilimage;“’ you may take it literally for the time of David’s exile, when banis-hed by Saul, or driven from his jjalace by Absalom: when he fled from place to place, and wandered up and down in great distress, then God’s statutes liy which his life was directed, innocency vindicated, hopes confirmed both of present support, and seasonable deUverance, were as songs to him. his real and cordial solaces. W’heresoever the believer is. or whatsoever his case and condition be. he hath still matter of rejoicing in the word of God. So had David when he was exposed to continual wanderings, without any fixed habitation. Indeed the children of God in Babylon say: ‘• How shall we sins the Lord’s song in a strange land?”’ (^ Psalm cxxxvii. 4.; The meaning is not to exclude their own spiritual delight and solace, but they would not gratify the carnal pleasure of the enemies with a temple-song, or subject religion to their sportive fancies and humours. Rather metaphorically for the whole course of his life, whether spent in the palace, or in the wilderness, in whatsoever place he was, he was still in the house of his pilgrimage: so he accounted his best and his worst condition, compare verse 19. “I am a stranger in the earth,” and *’ I am a stranger with thee, and a sojourner as all my fathers were’’ (Psalm xxxix. 12],, with “‘We are strangers before th.-e, and sojourners as were all our fathers’” ‘1 Chron. xxix. 15) Not ofily when hunted like a partridg-e upon the mountains, but alsfj when he was at rest, and able to offer so vast a quantity of treasure for the building of the house of God.

Two points are obsenable. —

1st, That the godly count this world and their whole estate therein the house of their piltrriraage.

2ndly, That during this estate, and the inconveniences thereof, they find matter of rejoicing in the word of God.

DiXTTBiNE I. — That the godly count this world and their whole estate therein the house of their pilgrimage.

I shall not handle this dixrtrin*’ in its full latitude, having spoken largely thereof in the 19th verse; only now a few considerations.

1. Ht-re is no fixed abode, there where we live longest we count our home and dwelling; not an inn which we take up in our passage, but the place of our constant residence in this world: we are only in passage, and BO should consider it: “Here we have no continuing city, but we lo«>k for one to come, whose builder and maker is God’ Heb. xiii. 14). Here we stay but a little while. pa.ssing through to a better country. The mortality of the body, and the immortality of the soul showeth that we are all strangers here: for if here we do not live for ever, and yet we have souls that will live for ever, there must be some other place to which we are tending. The body is dust in its composition and resolution: “Then shall the dust return to the earth, as it was” ‘Kccles. xii. 7). Nature may teach us so mufh: but faith that assun-th us of the resurrection of the dead, doth more bind this c-onsicleration ujion us. We are mortal, and all tilings* about us an- liablf to their mortality, and therefore here we must be still passing to another place.

2. Hf-re we have no rest: “Arise and depart ye, for this is not your rest” (Mic. ii. 10), that is hereafter. “There remaineth therefore a rest to the people of God” (Heb. iv. 9y. Our home we count the place of our repose: now there is no rest and content in this world, which is a place of vanity, misery, and discomfort. Yea. to the children of God there are stroneer motives than crosses to drive them from the world, daily temptations, and our often falling by them. Crosses are grievous to all. but sin is more grievous to the eodly: and nothing makes them more weary of the world than the constant indwelling and frequent outbreaking of corruption and sin. ‘• Oh wretched man that I am! who shall deliver me from the body of this death?” Rom. vii. 24.’ The Apostle was exercised with many crosses, but this doth make him complain in the bitterness of his soul, not of his misery, but of his corruption which he foimd continually rebellin? against God. Many complain of their crosses, that complain not of sin; to loath the world for crosses alone, is neither the mark nor work of grace: a beast can forsake the place where he lindeth neither meat nor rest: but because we are sinning here, whilst others are glorifying God, this is the trouble of the saints.

3. They believe and look for a better estate after this life is over: “We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens” ‘’2 Cor. V. 1 No man can be a rieht sojourner on earth, who doth not look for an abode in Heaven: for that which doth most effectually draw off the heart of man from this world, is the expectation of a far better state in the world to come: “While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal” ,2 Cor. iv. 18). Heathens could call the world an inn. but they had only glimmering conceptions of another world: a Christian that believeth it. and looketh for it on God”s assurance, he is only the joyful stranger, and the pilgrim. Common sense will teach us the necessity of leaving this world, but faith can onlv assure us of another; they are believers and expectants of Heaven.

4. They do not only look for it, but seek after it. We read of both looking, and seeking: ‘“They declare plainly that they seek a country” (Heb. xi. 14. ‘• Here we have no continuing city, but we seek one to come” Heb. xiii. 14“^. Seeking impheth diligence in the use of means: all the life of a Christian is nothing but the seeking after another coimtry, every day advancing a step nearer to Heaven: and therefore their -oli-rnfia, their conversation, is said to be in Heaven Thil. iii. 20). This is their great business upon earth, to do all to eternal ends: all other works and labours are but upon the by and subordinate to this. Their main care is to obtain this blessed condition, therefore they use word, sacraments, that they may grow in grace, faith, repentance, new obedience. Every degree m grace is another step towards Heaven: ‘* Blessed is the man whose strength is in thee, in whose heart are the ways of them. They go from strength to strength, every one of them in Zion appeared before God” (Psalm lxxxiv. 5, — 7 Some of the saints are hi patria; others in via, still bending homeward.

5. Because they are so, the children of God are dealt with as strangers. Difference of scope and drift will procure alienation of affection: ‘* Wherein they think it strange, that you run not with them to the same excess of riot, speaking evil of you” 1 Peter iv. 4’. And.” If ye were of the world,

Si UMoXS u. rSALM C1X.

tlic world would love its own; but because ye are not of flic world, but I have chosen you out of the world, therefore the world hateth you” (John XV. 19;. Other caiUKJt be exjjeeted, but that the servants of the Lord should be ill-rewarded and treated here, not oidy out of the world’s it,’norance, they know not our birth, breeding, expeitations, hope: “Ik-loved, now are we the sons of God, and it doth not yet appear what we shall be: but wo know that when he shall appear, we shall I)e like him. for we shall see him as he is” (I John iii. 2); but enmity, as the diiierent carriaire of the one puts a disirace upon the course of life which the other doth atfect, the one tixeth their home here, the other looketh for it elsewhere; and the world is sensible this is an excellency, and therefore those that are at the bottom of the hill, envy and nialipi those that arc at the top.

Use. — Are we thus minded.’ There are two sorts of men in the world, the one is of the Devil, and the other is of God: for all men seek their rest and happiness on earth, or rest in Heaven. Naturally, men were of the first mmiber, for the rational soul without grace acconnnodateth itself to the interests of the body, but when sul)limated and transformed by grace, the world cannot satisfy it, and it can find nothing there which may finally quiet its desires; for the new life infused hath other aims and tendencies. As saints are new born from Heaven, so for Heaven; and therefore the new nature cannot satisfy itself in the enjoyment of the creature, with the absence of God. The Apostle saith, “while at home in the body, we Jire absent from the Lord’ (2 Cor. v. 6). In this life we are not capable of the glorious presence of God; it is not consistent with our mortality. And our being present with him in the Spirit, is but a taste that doth provoke rather than cloy the appetite: “Ourselves also which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the ado])tion. to wit, the redemption of our liody” (Hom. viii. 2.3. These tastes do but make us long for more; they are sent down from Heaven to draw us up to that place of our rest, where this glory and l)less<dness is in fulness. Now which sort are you of, the city of God, or under the dominion of Satan, and the jxiwer of worldly lusts?

1. There are some that take up here, and never consider whence they are, nor whither they are a-going; as Christ saith, ‘’ I know whence I am, and whither I go.” They look altoirt.’ther for the present, and if they be well for the j)resent, they are contented. Alas! in what a miserable case are these men, though they mind it not! they seem to me to be like men that are going to execution. A man that is going to the gallows, for the present is well, hath a great guard to attend him, an innumerable multitude of people to follow him; you would tiiiiik that hardly could a man be such a sot and fool as to think all this should be done for his honour, and not for his punishment; and should only consider how he is accompanied, but not whither he goeth. Many such fools there are in the world, that oidy consider how they are attended and j»rovided for, but never consider whither they are a-going. Oh. wretch! whither goest thou? may we say to one that should j)ride iiimsclf in the resort of company to his execution; dost thou not see thou art ltd to pmiishmcnt. and alter an hour or two, these will leave thee hanging and perishing infaniously as the just reward of thine oH’ences .* So many that shine now in the pomp and s])lend()ur of worldly accommodations, and are merry and jocmid as if all would do well; alas. p(M)r creatures, whither are they a-gointf? “They t.ike the tinilirel, and harp, anil rejoice at the sound of the org-an: they spen<l their days in wealth, and in a moment go down to the grave” (Job xxi. 12, 13). Ye still live, and are going to punishment, but mind it not; but your wealth, and honours, and servants, and friends will all leave you to your own doom; and yet you are merry and jocund as if your journey would never end, or not so dismally; as if you were hastening to a kingdom, and not to an eternal prison; one moment puts an end to all their joy for ever.

2. There are others that wean their hearts from this world, and make it their care that they may carry themselves becoming their celestial extraction; as their souls were from above by creation, so all their hopes, and desires, and endeavours are td attahi to that region of spirits; much more as being renewed by grace, do they aim at the perfection and accomplishment of that life which is begun in them, and so being made partakers of the Divine nature, do they escape the corruption that is in the world through lust (2 Peter i. 4); they are convinced of a better estate than the world yieldeth, and believe it, and look for it, and long for it, and labour for it. Now, of which number are you? or, if you cannot decide that, because more goeth to the assuring of ovu* interest than the world usually taketh to be necessary for that end and purpose, of which number do you mean to be? Will you be at home in the world, or seek the happiness of the world to come? that is, in other terms, do you mean to be Pagans under a Christian name, or Christians indeed? you have but the name if you be not strangers and pilgrims here iiyon earth. All Christ’s disciples, indeed, are called to sit loose from the world, and to have a high and deep sense of the world to come: as to the other world, they are no mere strangers and foreigners, “but fellow-citizens with the saints, and of the household of God” (Eph. ii. 19). They are of a family, part of which is in Heaven and part on earth; “of whom the whole family in Heaven and earth is named” (Eph. iii. 15); some of their brethren have got the start of them, and are with God before them, but the rest are hastening after as fast as they can. They are sufficiently convinced that the earth is no place for them, they are strangers there, and the contentments thereof imcertain and perishing; but they are no strangers to Heaven, and the blessed societj’ of the saints, whose privileges they have a full right to now, and hope one day to have as full a possession, and an intimate communion with their Father and all their brethren.

Now, that you may resolve upon this, and carry yourselves suitably, I shall, —

1. Give you some motives.

2. A direction or two.
1st, Motives.

1. He that taketh up his rest in this world, or any earthly thing, is but a higher kind of beast, and unworthy of an immortal soul. The beasts have an instinct that guideth them to seek things convenient for that life which they have, and therefore a man doth not follow the light of reason, that seeketh to quiet his mind with what things the world atibrdeth, and only relisheth the contentments of the carnal and bodily life, that is satisfied with his portion here (Psalm xvii. 14). All their business and bustle is to have their wills and pleasure for a little while, as if they had neither hopes nor fears of any greater things hereafter: “Man that is in honour, and imderstandeth not, is like the beasts that perish” (Psalm xlix. 20), because he merely inclineth to present satisfactions; for reason is as a middle thing between (he life of faith, and the life of sense: it were no great matter whether you were men or dogs, or swine, if reason be only given you for the; present world, and present satisfactions: all your sense cf the world to come an<l conscience is as good as nothing.

2. None are of so noble and divine a spirit as those that seek the heavenly kingdom. Amongst men, the ambitious, who aspire to crowns and kuigdoms, that aim at ])erpertual fame by their virtues and rare exi)loits, are judged persons of greater gallantry than covetous n)uck-worms, and brutish epicures, yet their highest thoughts and designs are very l)ase in comparison of Christians, “who by patient continuance in well-doing, seek for glory and honour and immortality” (Horn. ii. 7), and whom nothing less will content than the enjoyment of God him.self. Their desires are after him: ‘’ Whom have I in Heaven but thee, and there is none upon earth that I desire besides thee r” (Psalm lxxiii. 25.) So that as man being immortal should provide for some place of perpetual abode, so herein the Christian excelleth other men, that nothing less will satisfy him than what God hath promised his people hereafter. The threshold will not content him, nothinij but the throne.

3. What a sorry innnortality, mock eternity, do they choose instead of the true one, when they ne<,dect the pursuit of this healenly country? If they look no higher than this world, all that they can rationally imagine is peri)etuafing themselves, and their names, and posterity by successive generations: “Their inward thought is, that their houses shall continue for ever, and their dwelling-places to all generations; they call their lands by their own names” (Psalm xlix. llj. This is atyh-d A’o(l’>sti ^■f’jfcrnitits, when they live in their children after death: but, alas! to how few men’s share can this fall r and those who may in likelihood exjiect it, who are lords of fair rents, fair lands, houses, and lurilagcs, how often are they disappointed r IJut if their hojK’S should succeed, and they should make themselves this way eternal, yet when the ])ageantry of this world is over, the great ungodly men of the world, who have names, lands, families, in the general resurrection shall be jjoor, base, contemptible; whereas he that made it his business to look after the world to come, shall be glorious for ever.

4. ^^’hcn once our qualitication is clear, everj’ step of our remove out of this world is an approach to our abiding city: “Our salvation nearer than when we believed” (Kom. xiii. II); and, “though our outward man perish, yet the inward mail is renewed day by day” (‘2 Cor. iv. 16).

5. Every degree of grace makes your qualitication clearer: “Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light” (Col. i. 12,; and, “Laying up in store for them.selves a good foundation against the time to come, that they may lay hold of eternal life” (ITim.vi. 19). Evidences are increased, when ripening for II«’avcn, more and more.

2ndly, Let us carry oursehes as such as count our best estate in this world as the house of our ])ilirrimage.

1. Let us, with great joy and deliirht of heart, entertain the promises of the life to conn-, resohini,’ to hold and hug them, and esteem them, and n)ake much of them till the performance come: “These all died in faith, not havinij reeeiled the promises, btit having seen them afar off. and were j)ersua<led of them, and embraccMl them, and confessed that they were strangers and i)ilgrims on earth” (Ileb. xi. 13).

2. Let us take heed of what may divert us, and besot us, and hinder

lis in our heavenly journey: “Dearly beloved, I beseech you as strangers and pilgi’inis abstain from fleshly lusts, which war against the soul” (1 Pet. ii. 11). A relish of the pleasures that oifer themselves in the course of our pilgrimage, spoileth the sense that we have of the world to come, and weakens our care in the pursuit of it.

3. Let us be contented with those provisions that God in his providence affordeth us by the way, though they be mean and scanty: ‘” Having food and raiment let us be content, for we brought nothing into the world, and it is certain we can carry nothing out”’ (1 Tim. vi. 7, 8); we came into the world contented with a cradle, and must go out contented T-ith a grave; therefore, if we want the pomp of the world, let it not trouble us; Ave have such allowance as our heavenly Father seeth necessary for us till our great inheritance cometh in hand.

4. If the world hicrease upon us, we should take the more care that we may have the comfort of it in the world to come: “Their works do follow them”’ (Rev. xiv. 13); “Make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations” (Luke xvi. it). There is no way to show our weanedness in a full estate, nor to keep our hearts clean, or to express our deep sense of the world to come but this.

DocTRiXE II. — That during this estate, and the inconveniences thereof, God”s children find matter of rejoicing m his word. 1st, Let us consider how this point lieth in this text.

1. The Psfilmist had a sufficient sense of the inconveniences of the house of his pilgrimage, his absence from God; for therefore he counts it a pilgrimage, the many affronts and dishonom-s that are done to God m the world, which go near to a gracious heart, who espouseth God’s quarrel and interest; therefore he saith, •’ Horror hath taken hold upon me, because men keep not thy law;” nay. and possibly his own afflictions and troubles, for many interpreters suppose him now expelled from Jerusalem, and driven to wander up and doA^Ti in the forests and wildernesses, vet then could he comfort himself in God, and pass over his time in meditating on the precepts and promises. The troubles and inconveniences of our pilgrimage are easily disregarded by them that have no sense of them, or are slight-hearted, or whose time of trial is not yet come, but then is strength of grace seen, when we can overcome sense of trouble by the encouragements which the bare naked word of God offereth. If David were now in exile, it was a trouble to him not to enjoy the ordinances and means of grace with the rest of God’s people; but to deceive the tediousness of it by God”s word, that is the trial. If we can depend upon the promise, when nothing but the promise is left us, there are no difficulties too great for the comfort of God’s word to allay.

2. The Psahiiist speaketh not of what he would do, but what he had done: “thy statutes have been my songs.” Experience of the comfort of the word is more than a resolution to seek it there: in his resolution he would have been a pattern of duty, but now he is a president of comfort. That which hath been may be; God, that hath given a promise and comfort to his saints before, will continue it in all ages.

3. The Psalmist speaketh not of an ordinan* joy. but such as was ready to break out into singing, which noteth the heart is full, and can hold no longer without some vent and utterance. As Paul and Silas were so full of joy, that they sang at midnight in the stocks.

‘2ii(llv. N<iw I come, to tli<* reasons why God’s piltrriins find maltor of rejoicing in his word, durini; tlu’ time of their exile, and absience iVuni God, and all the inconvenienees that attend it.

1. Some on the word’s jiart.

2. Some on the part of him that rejoici’th.

1st, On the word’s part God’s i)il]L,ninis can rejoice in it.

1. There they have the di.^covery and promise of eternal life. It telleth them of their country; a firm deed and conveyance is a comfort to us before we have possession: “To us are given exceeding great and precious promises, that being made partakers of the Divine nature, we may escape the corruptions that are in the world through lust” (2 Peter i. 4). In the word there arc promises neither of small things, of things of a little moment, nor of things that we have nothing to do with, but of great moment and weight, and given to us. The promises make the things promised certain to those to whom they do belong, thouirh they be not yet actually in their possession; and therefore the childn-n of God are deliirhted in them, and so far. as that their hearts are drawn off from worldly thiiu’s. They that adhere to them, and prize the comfort which they otTer, have .something in them above natural men. or the ordinary sort of those that live in the world.

2. There tlu-y have svue direction how they may attain this blessedness, pvhich the promises speak of, and that is a great comfort in the midst of the darkness and imcertainty of the present life. The word of Ciod is said to be a light that shineth to us in a dark place (2 Peter i. 19), The love of the worhi will mislead us, our own reason will often leave us comfortless, the examples of the best are defective, but the word of God will give comfortable direction to all that follow the direction of it, under all their crosses, confusions, and dilKculties: “Thy word is a lamp imto my feet, and a light unto my path ‘Psalm cxix. lO.O). Light is comfortable: it is no small satisfaction that I am in God’s way, and have his word for my warrant.

3. It propoundeth the examples of their countrAnien, and sets forth their heroical acts, and encourageth us to imitate their fortitude and self-denial: “Be followers of them who, through faith and j)atience, inherit the iiromises” (Heb. vi. 12): many things are to be done and suffered before we attain the end. Now, it is a great comftHt to trace the footsteps of the saints all along in the way in which we go: “Wherefore, seeing we are compassed about with so ircat a cloud of witnesses, let us lay aside cM-rv weight, and the sin which doth so easily beset us, and let us nm with patience the race that is set before us” (Ileb. xii. 1). If (iod did call us to walk in an luitrodden ipath, it might be cumbersome and solitary-; now it is very oblii,’ing and encourai,’ing to consi<ler in what way they have been brought to Heaven before us.

■1. It hath many seasonable cordials atjainst faintint; by the way. Alas I when we are in deep ])ressures, our hearts are apt to ink: but the word assureth »is, that we shall have all things necessary for us, that our heavenly Father seelh what is best for us; and that if we faithfully wait upon him, our atHictions and nd)s in the way shall be a means to bring us to our journey’s end: ‘* Our light atlliction which is but for a moment, workcth for us a far more exceeding and eternal weiirht of glory” [“2 Cor. iv. 17)* and that for the present our trials are not inconsistent with hi’* love.

Sndlj’, On the believer’s part there are reasons of this comfort and rejoicing.

1. There needeth a spiritual frame of heart, for a carnal man’s rejoicings and relishes are suitable to the constitution of his mind: “They that are after the flesh do mind the things of the flesh, and they’ that are after the Spirit, the things of the Spirit” (Rom. viii. 5). It is an infallible rule to the world’s end, every one cannot say, “thy statutes are my songs” no, they must have other solaces, and a man’s temper is more discerned by his solaces, than by anything else; they that have not purged their tastes from the dregs of sense, the trash of the flesh-pots of Egypt, will ever be pleasing to them in the heavenly pilgrimage; and being inveigled with the baits of the flesh, the promises are like withered flowers to them, or as dry chips; it is the spiritual heart that is refreshed with spiritual songs.

2. This word must be received by faith, for it is faith that enliveneth our notions of things, and maketh them work with us: “These all died in faith, not having received the promises, but having seen them afar off’, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims upon the earth” (Heb. xi. 13); our affections follow persuasion: “Whom having not seen ye love, in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory” (1 Peter i. 8). “Now the God of hope fill ye with all joy and peace in believing” (Rom. xv. 13).

3. This word must be improved by reading, hearing, but especially by meditation and singing.

(1.) Meditation, when it is sweet and lively, stirreth this joy. Delight begets meditation, and meditation begets delight. There is a KVKloyev£(Ttg in moral as well as natural things: “His delight is in the law of the Loi’d, and in his law doth he meditate day and night” (Psalm i. 2). And, “Oh how love I thy law! it is my meditation all the day” (Psalm cxix. 97). And, “I will meditate in thy precepts, and have resjiect to thy ways: I will delight myself in thy statutes, I will not forget thy word” (verses 15, 16). These follow one another: aff”ections are not excited but by deep and pondering thoughts.

(2.) By singing psalms -sve draw forth this delight: “Let the word of God dwell in you richly, in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Col. iii. 16). “Be not drunk with wine wherein is excess, but be filled with the Spirit, speaking to yourselves in psalms, and hymns, and spiiitual songs, singing and making melody in your heart to the Lord” (Eph. v. 18, 19). Drunkards, when filled with the spirit of wine, sing wanton songs, and those who are filled fvith the wine of the S])irit, will praise God with spiritual songs. This is a duty of importance, a delightful way of being instructed by our refeshment. God would give us strength, but this is neglected, or cursorily performed by Christians. Ye will complain of the want of a spirit in prayer, we should do so in singing: coldness in this holy exercise argueth a deadness of faith, and a coldness in true religion. We should express our joy this way.

4. Above all, this comfort is found in ready practice and obedience. There is a comfort I confess in speculation, but not so deep and intimate as in practice. The one is but a tastie inviting to the other, which giveth us a fuller draught. The bare contemplation and view of any concerning and

5*28 SEHMONS ON rSALM CXIX.

weitjhty truth is very ralisl»ing to those that hend tlicir minds to knowledge’: ‘* My son oat thou honey, bocause it is yood, and the honeycomb which is swft’t to thy taste: so shall the knowledge of wisdom be to thy soul” (Prov. xxiv. 13, 14). Every truth is object am ititt’llfcius, murh more Divine truth; but now in practice the impression is doubled. We get comfort and joy raised in our consciences, our liles and light do not jar; we are at full «iui<-t in our minds, apprehending ourseUes to be in God’s way: ‘” I have rejoiced in the way of thy testimonies, as much as in all riches”’ (Psalm cxi.x. 14).

Use I. — Ti) show you that the people of God need not envy the wicked for their delights and pleasures; they have chaster and sweeter delights; (lod’s statutes are their songs. Where the heart is spiritual, they can find delight enough in the word, both as their charter, and their rule, and need not turn aside to vain mirth; a portion in the promises will yield pleasure enough:” Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart’’ (verse 111).

2. To reprove those that reckon these things a burthen, the holy talking of Heaven and godliness makelh worldly men ever heavy, and out of humour: it is not their deliyht; but it should not be so with the children of God. A child of (»od should only be heavy when he displeases God, but delight in all the means that enable him to live to God.

3. When we are saddened by the evil of the present world, let us make use of this remedj”, let us meditate on God’s statutes. We shall lind ease and refreshing by exercising ourselves to know God in Christ.

4. TtJ refute the vain conceit which possesseth the minds of men, that the way of ufodliness is a gloomy way. As .soon as a man beginneth to think of salvation, or the chanu:e of his life, or the leavini; of his sins, embracing the service of God, presently his mind is haunted with this thought, ‘Seest thou not how those that serve God are melancholy, alHieted, .sorrowful, never rejoice more, and wilt thou be one of them.’” This is the opinion of the world, that they can never rejoice, nor be mary that sene G.od. But certainly it is a vain conceit; no men do more, and more truly rejoice than they which serve Ciod. Consult the Scrijitures; who have more leave shall I say, or command to rejoice? ‘” Delight thyself also in the Lord, and he shall ifive thee the desires of thine heart “(Psalm xxxvii. 4); “Rejoice in the Lord alway, and again I say rejoice” (Phil. iv. 4). Ask reason who h:ive more cause or matter to rejoice than they that have provided a-ainst the fears or doubts of conscience by reason of sin? what is more satisfactory to a soul in doubts and fears than the knowledge of pardon, and reconciliation with f Jod? I’or the satisfaction of the desires of nature whii’h carry us after hapjpiness: who have anion- powerful exciter of joy than the Holy (Jhost? “The disciples were lillicl with joy’^nd with the Holy (Jhost” (Acts xiii. 52). ^’llo more ({ualitied with joy than those, who have a clear right to the pardon of sin, and so can see all miseries unstinged? “Therefore iK-ing justili«’d by faith, we have peace with (»o<l through our Lord Jesus Christ; by whom also we have ac<”es9 by faith into this uraee wherein we stand, and njoice in hope of the glory of God: and not oidy so, but we ^flory in tribulations also” (Hom. v. I — 3.) How joyful are those that see themselves piepared for everlasting life!” I’or we know that if our earthly house of this lal)ernacle were dissolved, we have a building of (lod, a house lw. made vvitli hands,

Sr.KMON J,X. VKKSF. I.!V. 529

ctornal in the heavens “(2 Cor. v. I). Yen, when a Christian knoweth his duty, his way is plain before him: it is a mighty satisfaction: “The statutes of the Lord are risht, rejoicing the heart” (Psahii xix. 8). Look into the lives and examples of the saints, who have more true joy than they? The disciples esteem the grace of the Gospel such a great treasure, that, though they sutler persecution for it, they are filled with joy; “And there was great joy in that city” (Acts viii. 8); “Having received the word in much atiliction, with joy in the Holy Ghost” (1 Thes. i. 6); “I am exceedingly joyful in all our tribulation” (2 Cor. vii. 4). Preachers, though with great hazard they perform their office, should be joyful: “Neither count I my life dear unto myself, so that I might finish my course with joy” (Acts xx. 24). “Yea, and if I be offered for the sacrifice and service of your faith, I joy and rejoice with you all; for the same cause also do ye joy and rejoice with me” (Phil. ii. 17, 18). The world will rejily, I know not what this spiritual consolation nieaneth, it seemcth hard to relinquish that which I see, that which I feel, that which I taste’, for that which I see not, and it may be shall never see. Answer —

1. By concession, the joy of the saints is the joy of faith. God is unseen, Christ is within the heavens, great hopes are to come: “In whom, though now ye see him not, yet believing, ye rejoice M’itli joy unspeakable and full of glory” (1 Peter i. 8); “For we Vaik by faith, not by sight” (2 Cor. V. 7).

2. Thus you see that the world cannot alwaj’s rejoice in those things which they take to be the proper objects of joy: they have alternative vicissitudes, now rejoice, now mourn; nor can it be otherwise; for they rejoice in things which cannot always last. If they rejoice when their worldly comforts inci-ease, they are sad when they’ wither; if they rejoice when their children are born, they weep when they die: but a Christian hath always his songs; for he must always rejoice in the Lord, who is an eternal God: “Rejoice in the Lord alway” (Phil. iv. 4); in Christ, who hath “obtained eternal redemption for us” (Heb. ix. 12); in the promises, which give an eternal influence: “Thy testimonies have I taken as an heritage for ever; for they are the rejoicing of my heart” (Psalm cxix. 111). The flesh cannot afford you anything so dehghtful as a Christian hath; the word will hold good for ever.

3. We cannot altogether say, that a Christian doth rejoice in that which he cannot see; for all that they see is their everlasting Father’s wealth: “All are yours, and ye are Christ’s, and Christ is God’s” (1 Cor. iii. 22, 23). If they look to Heaven, they can rejoice and say. Glory be to thee, O Lord, who hast prepared this for our everlasting dwelling-place: if they look to the earth, Glory be to thee, O Lord, who dost not leave us destitute in the house of our pilgrimage: if they consider their afflictions, they rejoice that God is not umnindful of poor creatures, who are beneath his anger as well as unworthy of his love: “What is man, that thou shouldst magnify him, and that thou shouldst set thine heart upon him, and that thou shouldst visit him every morning, and try him eveiy moment?” (Job vii. 17, 18.) That God should trouble himself about us, that we may not perish with the ungodly world. The same love that sendeth them prosperitj-, sendeth adversity also, which they find by the seasonableness of it.

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