Psalm 119:125

Verse 125. — I am thy servant ,- give me understanding, that I may know thy testimonies.

In this verse, he repeateth his plea and request also. In the former verse, he mentioneth the relation of a servant, and prayeth, “Teach me thy statutes:” and here again, first, asserteth his relation to God, “I am thy servant;” and, secondly, reneweth his request, “Give me understanding;” thirdly, the fruit and effect of the grant, “That I may know thy testimons;” or, then I shall know.

This repetition hath its use: this repeating his relation to God showeth, that where the conscience of our dedication to God and our endeavours to serve him is cli:ar and sincere, we should not easily quit our claim. Deal with thy servant in mercy; yea. Lord, I am thy servant: I have my fail - ino-s but. Lord, it is in my heart to serve thee, I can and will avow it as lono- as I live. Our defects and disallowed failings do not deprive us of the title of being God”s servants; we may take comfort in it, and assert our interest in the promises as long as we delight to do his will. And,. thouo;h unbelief opposeth our claim, we must remove it in the face of all objections. Christ puts Peter to a threefold assertion of his love to him (John xxi.). It is supposed we do not He in these redoubled professions of our respect and service to God.

Secondly, this renewing his request showeth his earnestness to increase in spiritual understanding. Savoury and powerful knowledge of Divine things is in itself so excellent a benefit, and our necessity of it is so great, that we cannot enough pray for it. Only observe that, in the former verse, the notion was statutes, here testimonies. Statutes are that part of God’s word which we should obey; testimonies, that part which we should believe; viz., the promises. But this may be too critical, the words being taken in this psalm in a greater latitude.

Doctrine. — That it is a good plea, when we want any mercy, spiritual or temporal, to be able to plead that we are God’s servants.

I. That there are a sort of people, that in a peculiar manner are God’s servants.

II. These may plead it when they want any mercy spiritual or temporal.

SERMON CXXXVII. YEKSE CXXV 13

First, That some are in a peculiar manner God’s servants. The saints of God are so called; it was Moses’s honour: they sing the song of Moses, the servant of the Lord. So, “Now, after the death of Moses, the servant of the Lord” (Josh. i. 1). So Paul asserts it of himself: “God, whose I am, and whom I serve” (Acts xxvii. 23). Here is a true description of a Christian man; he is God’s, and serveth God. He is God’s by special appropriation and communion with God; he serveth God; that is, walketh answerably to his relation, and is ever about God’s work. Elsewhere he describeth himself by his service, “God is my witness, whom I serve with my spirit” (Rom. i. 9); “God, whom I serve from my forefathers with pure conscience” (2 Tim. i. 3). But to know who in a peculiar manner are God’s servants, we must distinguish.

1st, God is served actively and passively, by necessity of nature or voluntary choice. Passively, by necessity of nature, all creatures, even the inanimate, are his servants: “They continue this day according to thine ordinances; for all are thy servants” (Psalm cxix. 91). But actively, to serve him out of duty and choice; so do only men and angels, who were made immediately for his service; the brute and inanimate creatures only ultimately and terminatively. They have a principle in their nature to incline them to it; are not only overruled so to do by the conduct of general providence. The water that driveth a mill serveth my purpose, but otherwise than the miller or overseer of the work. Fire and water are my servants, much more he.

2ndly, We must distinguish between those who are God’s servants de jure, of right, and those who are so de facto, indeed; servants of right, and actually his servants. Ds jure all men are God’s servants; God made them for himself (Prov. xvi. 4), and Christ bought them for himself: “For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living’’ (Rom. xiv. 9). He is lio-KOTrq, a Lord and master, where he is not kvioq, a covenant-redeemer and Saviour: “Denying the Lord that bought them” (2 Peter ii. I); k-^oaoavTa, a master that bought them for service, and may challenge a right and interest in them, having shed his blood for mankind. But de facto, those are God’s servants who yield themselves up to God’s dominion, to serve and please him in all things with cheerfulness and consent. The covenant is represented under divers notions; as a covenant of friendship, Abraham “was called the friend of God” (James ii. 23); as a conjugal covenant, “I will betroth thee unto me” (Hos. ii. 19); as a covenant between king and subjects (Isa. xxxiii. 22); as a covenant between masters and servants, that take hold of his covenant, and join themselves to the Lord to be his servants (Isa. lvi. 6). The two former notions imply the sociableness and intimacy we have with God in the covenant; the two latter, our inferiority and subjection. Both must be minded, that, as, on the one side, we be not slavish and under bondage, so, on the other, we may not behave ourselves too fellowlike with God. We are such servants as are also friends; yea, as sons; yea, his spouse. The end of jouiing ourselves to the Lord, is not to be partners with him, but servants to him.

3rdly, Some are servants by visible profession and baptismal engagement; others really and indeed, by conversion to God, or an actual giving up of themselves to his use and service. By baptism, we are professed servants and subjects to the God of Heaven, bound to be so; for it is the seal of that covenant of service I spake of before, and so bindeth our ser-

14 ser:!ions on rsALTo: cxix.

vice in it. We renounce the Devil, the world, and the flesh, and dedicate ourselves to the Lord. Justin Martyr saith, they did ava9iiaTic,siv t«i;r«e rw Qt(iJ. And, “And entered into a covenant with thee, saith the Lord God; and thou becamest mine” (Ezek. xvi. 18); “The like figure whereunto even baptism doth also now save us; not the putting away the filth of the flesh, but the answer of a good conscience toward God” (1 Peter iii21). By profession, all baptized persons are God’s servants; but, in reality, all converted persons are so, that are turned from idols to serve the living God (1 Thes, i. 9). Without this, Christ will not be contented with an outside acquaintance, and the flattery of empty titles; but will the more challenge us by virtue of our profession: “If then I be a father, where is mine honour? and if I be a master, where is my fear?” (Mai. i. 6.) Cui res suhjecta nomine, nef/atiir, is nomine illuditur. It was no honour to Christ, but a mere mockery, to be called King of the Jews, whilst they buffeted Christ and spat upon him. If God be a master, he will have the honour, fear, and obedience, that belong to a master, that we should be afraid to offend him.^

4thl)’, There are some that are servants by general relation to distinguish persons, and some by way of special attendance. A servant in general relation, is every Christian servant; by special attendance, are either angels, and they are called his “ministers” (Psalm ciii. 21), as being in near and special attendance about their master’s person, courtiers of Heaven, most in grace and favour with God. A man may have one to his business, that yet hath not one to attend his person. Among men, the magistrate is the minister of God for good (Rom. xiii. 4). Ministers are servants in special attendance, therefore Paul so often calleth himself the servant of Jesus Christ: “Whom I serve with my spirit in the Gospel of his Son” (Rom, i. 9). Ministers of God; not oflhe people, but for the people, because of their near service about and under God. David was both a holy man, and a king, and a prophet. David, as a king, might use this petition: it highly conce-neth one in public rank and office to say to God, “I am thy servant.” Yea, as private believers, I observe it not only to distinguish persons, but to distinguish the work of the same person. Christians have, besides their general calling, a particular calling, wherein to serve God. God hath given us all talents to trade withal, “Who called his own servants, and delivered unto them his goods” (Matt. xxv. 14); “Occupy till I come” (Luke xix. 13). Dona talenta. Every one of us, as instruments of Providence, are to serve God in our generations (Acts xiii. 36); and so not only to mind the work of our general calling, but that particular work which he hath given us to do in our way and place. The general and particular calling do not cross, but help, one another. In your particular calling, as instruments of God’s providence, you provide for your support, during your service, and the relief of others: so that, as God’s servants, you are not to be idle, but to have a lawful employment and calling, that you may not cast yourselves upon temptations of using sinful shifts for your support and living. It is also a remedy against the evils that flow from idleness and too much ease, and that he may promote the good of church, family, and kingdom. And then the general calling helpeth the particular, by limiting it, and our endeavours therein, that so we may have time to save our souls; and directing us, that we do all things hohly and justly as becometh the servants of the Lord.

Secondly, These may plead it when they want any mercy, spiritual or temporal.

1st, It is not a plea contrary to grace. Indeed, no such plea can be allowed in the new covenant; partly, because it is the mere mercy of God to advance us to this honour, to make us his servants, and the fruit of his goodness, rather than our choice: “It is not of him that willeth, nor of him that runneth; but of God that showeth mercy” (Rora. ix. 16). Willing, and running, and working, and serving, are necessary afterwards (1 Cor. ix. 24), as our way and qualification. Again, our service is mixed with many weaknesses. Mercy there needeth to interpret our best actions, yeace and mercy, when we have done most exactly (Gal. vi. 16); yea, the very plea of servant excludeth all thought of merit; for a servant ipso jure nii- 7iisteriu))i domino debet: “Doth he thank that servant, because he did the things that were commanded him.^ I trow not” (Luke xvii. 9).

2ndly, It is not contraiy to humility. It is not, we are thy children, we are thy saints; but, we are thy servants. It is the meanest of relations, it speaketh duty rather than perfection, and pleads not property of the house, but property and interest in God. The best of us are laut servants to the high God, and therefore should not carry it proudly either to our master or to our feUow-servants. It is an humble claim.

3rdly, It speaketh comfort; for God will provide for his family, and will give maintenance, protection, direction, help, and finally wages, where he requii’eth and expecteth service; for the present, necessaries by the way; for the future, a blessed reward. For the present, we may depend on him as servants on their Lord: ‘’ Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress,” &c. (Psalm cxxiii. 2.) Servants had their dole and portion from their masters; the males from the master, the females from the mistress; therefore is the expression of “looking” here used. First, God will give direction. In the text, David, upon the account of being God’s servant, beggeth to know his will, as all good servants study what will please their masters; and will God appoint us work, and not tell us what it is? “Teach me to do thy will, for thou art my God; thy Spirit is good, lead me into the land of uprightness” (Psalm cxliii. 10). God doth not only show us what is good in his word, but teacheth us also by his Spirit, and directs us in every turn and motion of our lives; and we ask it of him, as he is our God and Lord. Secondly, help and assistance. God is no Pharaoh, to require brick and give no straw; his grace is ready to help the endeavouring soul: “Work out your own salvation, &c.; for it is God which worketh in you both to will and to do” (Phil. ii. 12, 13). He exciteth the first motions, and still carrieth them on to perfection. Thirdly, protection while he hath a mind to use us: “Be surety for thy servant for good, let not the proud oppress me” (verse 122 of this psalm). Under the law, if a servant was hurt, the master was to take an account, and satisfaction to be made to him for his servant; so God taketh an account of the wrongs of his servants, and will demand satisfaction. Fourthly, maintenance. Every man hath a care devolved upon him, to take care of his family, and provide for them (I Tim. V. 8), as instruments of God’s providence; and will not God provide for his own? And then for time to come, God’s servants have good wages: “He is a rewarder of them that diligently seek him” (Heb. xii. 6). We need not seek another pay-master, there is a sure reward: “But to him that soweth righteousness, shall be a sure reward” (Prov. xi. 18). And a great reward: “And in keeping of them, there is great reward” (Psalm xix. 11). And a full reward, “But that we receive a full reward” (2 Jolm 8). No desire remaineth unsatisfied.

Use. — Is to persuade us to become the servants of the Lord.

1. I will plead with you upon the account of right; you ought to be so jwe o-ecftlonis, you were created by him. As a man expecteth fruit from “the vine which he hath planted, so may God expect from the creature

which he hath made; yea, you were made for this end. If God had made us for another purpose, our living to that end and purpose had been regular. But this was his end, that he might be served by us. Let us lay these things together, consider what an absolute power God hath by creation: no lord hath such a right over his slave or servant as God over us. The slave or servant is either taken in battle, or bought and hired with our money; but God made us out of nothing: he that made a thing at his own pleasure, hath a greater right than another can have by purchase, yea, greater right than a master over his beast. A master hath a greater right over his beast than over his servant: the dominion over the beast is more natural to us than over a servant: the servant and master have the same common nature. When he gave us dominion over the beasts of the field, the one is founded in God’s original grant, the other is but a civil right founded in temporal accidents. Something is due, even to a slave, as our own flesh. Yet a man cannot absolutely do with his beast as he will, the law of God interposetl): a good man is merciful to his beast: God will not allow a cruel disposition, nor give us the absolute disposal over the creatures which we made not. Nay, more than a potter over the vessels which he hath framed, or a workman over his work: he only giveth external shape or figure, by art out of matter already prepared; but God giveth the whole being out of nothing, nothing but what is his. A potter hath power over his work to dispose of it as he pleaseth; here the law interposeth not. Surely, if a potter hath power to dispose of his vessels, God hath an absolute power to smite or heal, lift up or cast down, save or condemn. None can say, What dost thou? He did not fashion us out of matter prepared, but out of mere nothing. But this was his end, that we should love, and fear, and serve, and glorify him. Our business was not to eat and drink, and please ourselves and others, and live a merry life. All things act to the end for which they were created: the sun to shine by day and enlighten the world, the moon and stars by night; and they answer their end. Their ultimate end is to serve God; their next end, to serve man. All things in the world are either subjected to our dominion, or created for our use: the heavens, though not under our dominion as beasts, yet are for our use; the lower heaven to give us breath, the middle heaven to give us light and heat, the highest Heaven for our dwelling-place. The sun runneth and hasteneth to give us light. The sun shineth for us, the wind bloweth, and the water floweth for our use. The earth and air are for our use; the earth to tread on, the air to breathe in; and shall not we serve him, that made the whole course to serve us? All the creatures are at work for us day and night, for a poor worm of six feet long! yea, the Creator is at work for us: “My Father worketh hitherto, and I work.” We complain if the creatures do not serve us, and shall not we serve God who gave us those servants .^

2. A right of preservation. He is Lord alone, because he preserveth all things: “Thou, even thou, art Lord alone; thou hast made Heaven, therein, the seas and all that is therein; and thou preservest them all” (Neh. ix. 6). At whose table are we fed? at whose cost and expense are we maintained? upon whom do we depend every moment, for being and operation? “In him we live, and move, and have our being” (Acts xvii, 28). He upholdeth all things by the word of his power (Heb. i. 3); he doth every moment continue what he gave at first. Things were not made that they should act and subsist of themselves, as the house abideth when the inhabitant is dead and gone. A daily influence is necessary: as the beams depend on the sun, so do we every moment upon God; every day we are bound to serve him. If God should turn us otf for preservation to ourselves, how soon should we return to our original nothing! God is disengaged, if we serve him not. If, out of indulgence, he continues our beings, what vile ingratitude is it not to serve him! “The ox knoweth his owner, and the ass his master’s crib; but Israel doth not know, mj people doth not consider” (Isa. i. 3). Would you maintain a servant to do his own work? Since we live upon God, we should live to him.

3. A right by redemption: “And ye are not your own; for ye are bought with a price: therefore glorify God iia your body, and in your spirit, which are God’s” (1 Cor. vi. 19, 20). If a man had bought another out of slavery, all his time, and strength, and service belonged to the buyer: Christ hath bought us from the worst slavery with the greatest price, and shall we rob him of his purchase? This was his end; he did not redeem us to ourselves, but to God; not to live as we list, to exempt us from his dominion, that is impossible. Saul promised to make him free in Israel that would destroy Goliah (I Sam. xvi. 25); but to be free from God’s dominion cannot be; that was not Christ’s end in redeeming us, but that we might be put into a capacity to serve God. Well then, when God hath such a right in us, we ought to obey him.

Secondly, Consider, what an honour it is to be God’s servants. Scrv’ire Deo, regnarc est. The meanest offices about a prince are honourable. No such honourable employment as God’s service, both in respect of the person whom we serve, the great God, and the service itself; it is a service of “righteousness and holiness” (Luke i. 75). This is no drudgery, our natures are ennobled; the liberty and perfection of human nature are preserved by this service. And then, for the quality of our reward, there is no such wages, no such reward in any service: “And where I am, there shall also my servant be: if any man serve me, him will my Father honour” (John xii. 26). Here is true honour, fitted for great spirits that will not stoop to trifles; and indeetl, God’s servant is the only great spirit. The most eminent servants in the courts of kings have but a splendid and more gaudy slavery, in comparison of God.

Thirdly, What a happiness, as well as an honour, both in respect of our present conmiunion with him and future fruition of him! The queen of Sheba said of Solomon’s servants, “Happy are thy men, happy are these thy servants, which stand continually before thee, and that licar thy wisdom” (1 Kings X. 8). Happy those, indeed, that serve God, they are friend-servants: “Henceforth I call you not servants, for the servant knoweth not what his Lord doeth; but I have called you friends, for all things that I have heard of my Father, I have made known unto you” (John XV. 15). In regard of intimate communion, they are treated as sons, though they be servants. Now, it is very comfoi-table to be taken into God’s bosom, and to have access to him upon all occasions. Besides the reward

VOL, III. c and waes in the life to come, God’s servants have great vales: our earnest is better than the world’s wages. Consider, — ,,-n. r a u Fourthly, What a hard master we were under before: But God be thanked, that ye were the servants of sin” (Rom vi 17). You have obeyed many masters: ye were “sometimes foolish, disobedient, deceived, servin- divers lusts and pleasures” (Titus iii. o); you that were at the beck ol- everv brutish lust, and were carried to and tro with so many contrary passions and affections, that have left so many wounds in your consciences, alarmed by terrors every day, when you denied yourselves nothing thought nothing too much or too dear to spend or part with in a smtul

Fifthly If once we come to choose his service, we shall find a difference bet’ven the Lord and other masters: “Nevertheless, they shall be his servants, that they may know my service, and the service ot the kingdoms of the countries” (2 Chron. xii. 8). The sorrow of the one, the sweetness of the other; the misery of the one, the blessedness of the other; the bondage of the one, the liberty of the other; they that forsake or refuse God’s service, shall soon find worse masters. God hath ways enough to punish our straggling from duty and slighting his service; either by putting us under hard task-masters, some that shall turn the edge of authority against us, push with the horns of a lamb, a barbarous enemy, making us to be mutual oppressors of each other, or by giving us over to batan s power, or our own hearts” lusts.

Sixthly Christ’s service is not hard nor heavy: “My yoke is easy, and ray burthen is light” (Matt. xi. 30), notwithstanding all your prejudices ac/ainst it. These men live as they list: they think this is a sweet liberty, to be cuided by their own wisdom, and live according to their own wills, accordtno- to their own ends; and that it is better than to be curbed (Psalm it 3); but, after a little while, they have other thoughts, they will find the bitterness of such a course. On the contrary, the more we tiy the service of God, the sweeter we shall find it to be: “And his commandments are not grievous” (1 John v. 3). And, “Her ways are ways of pleasantness, and all her paths are peace” (Prov. iii. 17). Our work is wages; and our very work carrieth a reward in the bosom of it, so sweet and comfortable it is. Now for directions.

1. If we would be God’s servants, we must sincerely, wholly, and absolutely we up ourselves to do his will; and never more look upon ourselves lis our own masters, to do what we please; but wholly to study what will please God. Isa. lvi. 6, they “joined themselves to the Lord to serve him, to love the name of the Lord, and be his servants. ’ “Know ve not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey?” (Rom. vi. 16.) There is a solemn dedication made; we take up his service seriously; not upon example barely, or tradition’, or fear, or constraint, or some base respects or sinister ends, or some sudden pang or motion; but after serious and due deliberation, out of judgment rightly informed, and affection thereon grounded, do engage themselves to perform humble service to God; without limiting or power of revocation, sive up themselves wholly to follow his directions.

2 God’s “servants have work to do; none of them must be idle: “Why stand ye here all the day idle?” (Matt. xx. 6;) “Serve him without fear in holiness and righteousness” (Luke i. 74, 75); “Work out your own salvation with fear and trembling” (Phil. ii. 12); “Herein do I exercise myself, to have always a conscience void of offence” (Acts xxiv. 16). We must not put hands in bosom, having so much work to do. Many presume of being God’s servants; but it is only in the notion, they do nothing for him.

3. This service must not be done grudgingly, but heartily: “Also the sons of the stranger that join themselves to the Lord, to serve him, to love the name of the Lord, and be his servants” (Isa. lvi. 6); “To love him, and to serve the Lord thy God ’ (Deut. x. 12). God will not be served but out of love, not by necessity and constraint. “Ve must yield obedientiam seri’i, but not sermlem ,• we are delivered from a slavish spirit: We “have not received the spirit of bondage again to fear” (Rom. viii. 15). God’s service must be gone about with ready affection and good-will. The respect which we show to God is called service, in regard of our strict obligation to it; but obedience, in regard of our readiness of mind to perform it. Secondly, not slightly; but with reverence and zeal: “If I be a master, where is my fear?” (Mai. i. 6.) “Serve the Lord with fear, and rejoice with trembling’’ (Psalm ii. 11); and, “Work out your own salvation with fear and trembling” (Phil. ii. 12); and, “I beseech you, &c., by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Rom. xii. I). God will not be put off with anything by-the-by; it is a lessening of his majesty: “I am a great king.” Thirdly, it must be done constantly, not by fits. He that is God’s servant, never ceaseth from his work; their feasting, w alking, sitting, sleeping, waking, hungry, thirsty, hearing, or praying, it is all for God: he that doth any of these things merely for himself, to gratify the flesh, doth not act as God’s servant; “Instantly serving God day and night” (Acts xxvi. 16). Fourthly, orderly: all things in God’s service must be regarded according to theiiweight:” For he that in these things serveth Christ, is acceptable to God, and approved of men’’ (Rom. xiv. 1 8); that is, the main things, not in contests about ceremonies. If others carry these matters beyond their weight, let not us; it is not a pin to choose what party a man is of, if he doth not mind righteousness, and peace, and joy in the Holy Ghost: as if a servant should provide sauce for his master, and neglect to provide meat.

4. Our great end and scope must be to please God. They are true servants that make it their business to please their master: “Choose the things that please me, and take hold of my covenant” (Isa, lvi. 6); “The Father hath not left me alone; for I do always those things that please him” (John viii. 29); “Exhort you by the Lord Jesus, that, as you have received of us how ye ought to walk and to please God, so ye would abound more and more” (1 Thes. iv. 1); and, “And whatsoever we ask, we receive of him, because we keej) his commandments, and do those things that are pleasing in his sight”’ (1 John iii. 22). So, Enoch “had this testimony, that he pleased God” (Heb. xi. 5). The property of a servant is not to please himself. They that set themselves to please God, observe his will in all things. There is a great pleasing in the world; but few make it their business to please God. All inferiors please their superiors on whom they depend; and shall not we please God, who is infinitely greater than man, and on whom we depend every moment for all that we enjoy?

Use. — Are we God’s servants? We all say so; but we speak out of conviction of conscience, rather than out of inclination of heart; not what

20 SKUMUXS ON rsALM CXIX.

dc facio is, but what dcjiu-c should be; find it is well that we come so far as to own God”s rit,dit. Pro/rssio ipsa (saith Hilary) haU’i consc’icntice necrssifafrni, non hahct cmifi’stdonis vcr’itatcm.

1. If it be so, then God is our chieftest good and highest Lord, whom we study to please and gratify. It is certain, that is our master which hath the greatest part in us, and power and influence over us: “No man can serve two masters, &c.: ye caiuiot serve God and mammon” (Matt. vi. 24); “They that are such serve not our Lord Jesus Christ, but their own belly” (Rom. xvi. 18); “Whose god is their belly” (Phil. iii. 19). It was a speech of Luther, Venter in omni reUipone est pnlentissimnmidolnm. It doth all with men. Where the ‘belly is served, Christ is neglected. So far as his service will comply with the interest of the belly, or a (piiet, pleasureful life, so far they can be zealous: their religion must feed them and maintain them; or else they care not for it. John vi. 26, they followed Christ for the loaves, mind religion for outward advantages. When our interest and Christ’s service go contrarywise, we can dispense with our duty to God for the sake of this. It is clear, to be servants is to want a power and right to dispose of ourselves, our actions and employments. While any other thing hath an interest in us to dispose of us, we are not God’s servants; but that thing that hath such a power with us, is our master.

2. A servant is chiefly known by obedience: “To whom ye yield yourselves servants to obey, his servants ye are to whom ye obey” (Rom. vi. 16); “And that servant which knew his Lord’s will, and prepared not himself, neither did according to his will,” Sec. (Luke xii. 47, 48.) Men may talk high for God, know much; but whom do we ordinarily obey? When the flesh bids us go, we go; come, we coinc. If pride bid us display the pomp of wit in our duties, or to hang out the ensigns of our vanity, we yield straight: if lust bid us pamper the flesh, we presently obey; if covetousness bid take the wedge of gold, we do it. But when a man knoweth anything to be the mind of God, and preparcth his heart to do it, he is one of God”s servants.

3. A servant of God is one that the sight of God’s will is reason enough to him: “This is the will of God” (1 Thes. v. 18). The will of God must be the prime and prevalent motive with a Christian: they are servants, not to do their own will, but his whose servants they are: they do nothing but what their master commandeth; and what he commandeth, they see I’eason to obey.

Second branch, “Give me understanding, that I may know thy testimonies.” This is subjoined to the former plea, first, because David would not be a servant in name and title only, but in deed and in truth; and therefore would fain know his duty; secondly, to show the diff’erence between God’s servants and the servants of other loids who command us: “The king’s favour is toward a wise servant” (Prov. xiv. 25); they see them wise, find them wise, and then love them. But God must begin with us: his favour maketh us wise.

Doctrine. — God’s best servants think they can never enough beg Divhie illumination.

David doth often enforce tlils request.

lieasons: —

1st, Our blindness in the matters of God is a great part of our spiritual misery: “Ye were sometimes darkness” (Eph, v. 8). Their is a veil

SERMON CXXXYil. VEESE CXXV. 21

lying upon our hearts not easily removed and taken away. All the mischief introduced by the fall is not cured at once, but by degrees: as spiritual strength increaseth, we grow up into it; so spiritual light. The maim of the understanding, as well as the will, is not wholly cured till we come to Heaven, for here we know but in part; till God give us understanding, we are utterly blind: the best of God’s servants have cause to acknowledge it in themselves, the remnants of ignorance and increxlulity. The Apostle biddeth them to add to faith virtue, to virtue knowledge; that is, skill to manage the work of our heavenly calling,

2ndly, None are so sensible of this blindness as they. It is some proficiency in knowledge, to understand our ignorance: “Surely, I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy” (Prov. xxx. 2, 3). The most knowing see they need more enlightening. The best of our knowledge is to know our imperfections (1 Cor. viii. 2). He that thinketh he knoweth anything, knoweth nothing as he ought to know.

3rdly, There is room for increase; for, at the best, we never know so much of God’s ways, but we may know more: “Then shall we know, if we follow on to know the Lord” (Hos. vi. 3); “But the path of the just is as the shining light, that shineth more and more unto the perfect day” (Prov. iv. 18). True sanctified knowledge is always growing. If we sit down with measures received, it is a sign we do not know things as we should know them. Christ grew in knowledge, not in grace; for the fulness of the Godhead dwelt in him bodily. Practical knowledge is never at a stand: though a man may see round the compass and light of saving truth, yet he may know them more spiritually and more feelingly.

4thly, The profit of Divine revelation, as to these three things: —

1. A clear discerning of the things of God, not a confused notion, as the blind man in the Gospel saw men as trees walking. So, “For God, who commanded the light to shine out of darkness, hath sinned in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. iv. 6); and, “And hath given us an understanding, that we may know him that is true” (1 John v. 20). Every degree of knowledge is God’s gift. What other men see confusedly, we see more distinctly in this light.

2. Firm assent. Then shall I “know thy testimonies;” know them from others that have not Divine authority. It is the spirit of wisdom and revelation that openeth our eyes to see the truth and worth of heavenly things contained in the promise: “The Father of glory may give unto you the spirit of wisdom and revelation in the knowledge of him; the eyes of your imderstanding being enlightened, that ye may know what is the hope of his calling, and what is the riches of the glory of his inheritance in the saints” (Eph. i. 17, 18); and, “Flesh and blood hath not revealed it unto thee” (Matt. xvi. 17). Human credulity we may have upon the report of others, the evidence of the truths themselves; but this firm assent is the fruit of Divine illumination.

3. Hearty practice. Let thy testimonies not only strike my ear, but affect my heart, command my hand; let me know them so as to do them; for otherwise our knowledge is little worth. God doth so direct, that he doth also enable us to approve our obedience to him sincerely and faithfully. There is a knowledge that puffeth us up (1 Cor. viii. 1), which yet is a gift, and floweth from the common influence of the Spirit: “Was not this to know me, saith the Lord?” (Jer. xxii. 16.) But there is a greater efficacy in practical knowledge, such as warmeth the heart with love to the truths’ known: “If thou knewest the gift,” &c. (John iv. 10.) Such a light as proceetleth from the gracious inihience of the Spirit.

“I’sK I. — I^>t us he often dealing with God in prayer, that our judgments may he enlightened with the understanding of tiic word, and our atlections renewed and strengthened unto the true obedience of it; beg for that lively light of the Spirit.

1. We need it. In how many things do we err in the things which we know! Ht)w weak are we both as to sound judgment and practice! The Apostle saith, “We know in part” (1 Cor. xiii. 9); “We are but of yesterday, and know nothing” (Job viii. 9). Therefore we have need to go to the iVncienl of Days, that he may teach us knowledge, and kindle our lamps anew at the fountain of light. Alas! we take it in by drops, or by degrees, as a tender and sore eye must be used to the light. We have but little time to get knowledge in, and do not improve that little time we have.

2. We have leave to ask it: “If any of you lack wisdom, let hina ask of God” (James i. 5); and why do we not, seeing Ave have a liberty to ask it?

3. God hath promised to bestow it: he will give his Spirit to thera that ask it. And to beget faith in us, “If ye then, being evil, know how to give good gifts unto jour children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?” (Luke xi. 13.) Here is a notable argument, he reasoneth and promiseth. And Prov. ii. 3, we must cry for knowledge. Well then, let us be earnest, that we may not miss that which is to be had for asking; beg for a heart to know: “I will give them a heart to know me, that I am the Lord “’ (Jer. xxiv. 7).

Use II. — It informeth us, that there is somewhat more than the word necessary to give us knowledge. God must not only reveal the object, but prepare the subject. David, having a law, beggeth understanding that he might know God“s testimonies. The literal sense and meaning of the words may be understood by common gifts and ordinary industry, unless men be exceedingly blinded and hardened by their own prejudices; but to have a spiritual understanding of them, so as to profit and increase in sanctification, that is from the Lord. These things may be drawn into a system, wherein there will be nothing that exceedeth the understanding of a man; but to understand it so as to be affected with and changed by it, that is from the Spirit: “And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true” (1 John V. 20); and, “Ye were sometimes darkness, but now are ye light in the Lord” (Eph. v. 8). He is the purchaser and author of that light.

Use III. — Is reproof to those that presume on their own wit to understand Divine mysteries. Many think they have eyes in their head, and can sec into a matter as far as other men, and conceive and judge of a thing as soon and as well as others can do; and so will not acknowledge their dulness and blindness in heavenly things, take it ill to be told of it: “Are we blind also?”’ (John ix. 40;) in a rage, scoff at those that talk of the enlightening of the Spirit, and being taught of God. Alas! you must be blind, and be fools, before you be wise (1 Cor. iii. 18), in your own conviction and feeling.