Psalm 119:127

Veese 127. — Therefore I love thy commandments above gold; yea, above fine gold.

In the words we have, —

I. A note of inference, “Therefore.”

II. The duty inferred, “I love thy commandments.”

III. The degree of that love, “Above gold;” amplified by the repetition with some advantage in the expression, “Yea, above fine gold.”

IV. Gold, by a synechdoche, is put for all worldly things, the comforts and profits of this life, as in many other places; as, “More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb” (Psalm xix. 10). The two bastard goods with which the world is enchanted, are pleasure and profit. Old people are all for profit, young people are all for pleasure. Now, both these, truly so called, are found in the word of God. So in Prov. viii. 10, 11, “Receive my instruction, and not silver; and knowledge, rather than choice gold; for wisdom is better than rubies; and all the things that may be desired, are not to be compared to it.” So, “My fruit is better than gold, yea, than fine gold; and my revenue than choice silver” (Prov. viii. 19). So, “For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold” (Prov. iii. 14). So, “How much better is it to get wisdom than gold and to get understanding, rather to be chosen than silver!” (Prov. xvi. 16.) The comparison is used so often, for two reasons: —

1. Because it is more prized in the world. All things that have a goodness in them, have a certain bait suitable to the several appetites of men; but, in most men’s opinions, gold seemeth chiefly to be desired; partly for its beauty, but chiefly for its use, it being the great instrument of commerce, that doth all things in the world. The corruption of man’s heart addeth a greater price to it; and therefore is the thirst of it so unsatisfied. Now, the word, and that wisdom and godliness which it teacheth, is far above gold, and fine gold.

2. Because it is the usual temptation to draw ofi” men from the love, and study, and obedience of the word. Babylon’s abominations are offered to the world in a golden cup: “And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls; having a golden cup in her hand, full of abominations and filthiness of her fornication” (Rev. xvii. 4). Preferments are the baits of that black religion. True Christianity consists in sound graces; pseudo-Christianity, in pomp, and state, and worldly advantages; and the Apostle telleth us, that “the love of money is the root of all evil; which while some coveted after, they have erred from the faith” (1 Tim. vi. 10). Therefore doth the Spirit of God so often compare spiritual things to gold; and here

VOL. III. D

34 SI.RMOXS ON rSALJI CXTX.

David prcforrclh his lole to tlic word, before worldings’ love to gold, yea, tine gold: for mark, it is not, more than I love gold; but, more than any man. Some have an ardent desire of it; however, to be mortified in God’s children.

I. For the note of inference, together with the duty inferred, “Therefore I love thy commandments.” Some refer it to God’s taking his time to work; as the Judge of the world, in punishing the wicked for their disobedience and contempt of his law: as if he had said, ‘Lord, though thou dost connive, and hold thy hands for a time, yet I know thou wilt undertake the defence of the righteous, and not let the wickedness of the wicked go unpunished; it will cost them dear in the issue; “therefore I love thy connnandments,” ‘Sec. This sense I cannot exclude. If I thought fit to prosecute it, it would yield this doctrine, that a little faith would help us to continue our affection to the word of God, notwithstanding the wickedness of those that oppose it. For in trufli, here this wickedness doth soon come to an end: “Surely thou didst set them in slippery places; thou castedst them down into destruction” (Psalm lxxiii. 18). But I rather refer it to the latter clause, “They have made void thy law; therefore I love thy commandments.”

Doctrine. — The more others despise the ways and laws of God, the more should a gracious heart love and esteem them.

So doth David profess, that his love to Go:Vs ways was so far from ceasing, that he found it increased rather.

Ileasons: —

1. Because the waj-s of God are still the same they were before; if there be any difference, they only need to be more owned by us, with greater zeal and cheerfulness, because they are despised and forsaken by others. God is the same still, Heaven the same, and the Scriptures the same, whether we have company to walk with irs in heaven-way, yea or nay; and therefore why should not a Christian be the same he was before? Their contempt and hatred of God’s ways, doth not make void our obligation to God, and the bonds of our duty to him. If God had only required us to be good when we may be so with safety and ease, and would dispense with us at other times, when religion is in disgrace, then, indeed, a Christian might change his course, and run with the cry as othei’s do; but God hath required in the worst times we should take God’s part, and stand for him in the worst places, and keep his name even there where Satan’s throne is (Rev. ii. 13), and be saints, though in Nero’s household (Phil. iv. 22), under the nose of a raging persecutor. And, as God is the same, so his ways are the same. Their contempt and hatred of holiness doth not hinder the loveliness of it to a spiritual eye. There is a beauty in God“s despised ways: “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season” (Heb. xi. 25). He saw more excellency in the tents of Jacob than in the courts of Pharaoh. When the outward glory of his ways is darkened, and they are put under reproach and trouble; yet their inward beauty still remaineth, and may be seen by a spiritual, though not by a carnal, eye; by those that wall not judge according to appearance, but judge righteous judgment (John vii. 24). The external glory, which is the favour of the world, outuard prosperity and countenance, is foreign and accidental; but this is essential, and ever remaineth. And, as holiness is the same, so the Scriptures are the same they do not speak one thing to-day, and another to-morrow, and leave us at a latitude to put ourselves into all changes and postures: “For the Son of God, Jesus Christ, who was preached among you by lis, &c., was not yea and nay (saith the Ajmstle), but in him was yea” (2 Cor. i. 10). The Scripture doth not allow saying and unsaying, and building again the things which we have destroyed: “For, if I build again the things which I destroyed, I make myself a transgressor” (Gal. ii. 18). Truth is the same in all ages; not like an almanack, to be changed every j’ear, or calculated peculiarly for one meridian. No; it is always the same. Indeed, in some lesser things, that serve only for the conveniency of religion, we may upon weighty grounds change practice, and do that which is good, where best may not be had. So Heaven is the same still; it not only serveth us as an antidote in prosperity, but as a cordial in adversity, and is at ail times to be regarded. Well then, since God, and holiness, and Scripture, and Heaven, are always the same, why should not we? If there be change, it should be in the degree of our love, that it be greater than it was before, to repair God in point of honour, and to testify against the defection of others, that we are not of their stamp, who do not see by their eyes, nor walk by their principles, nor allow of their warpings.

2. God expects more from gracious hearts, because of their relation to him and acquaintance with him; and therefore, if others despise the laws of God, they should esteem them the more: “From that time many of his disciples went back, and walked no more with him. Then saith Jesus unto the twelve, Will ye also go away?” (John vi. 66, 67.) It goeth nearer to Christ’s heart, that those should forsake him that are trained up in his bosom, that the Devil should steal away souls under his own arm. Whatever defection others make, yet that those who have tasted of his mercy, drunk of his cup, feasted with his loaves, have had experience of his grace, will ye also? He stood not upon the multitudes going, so much as his disciples. Therefore they should i-ouse up themselves in evil times.

3. The good and the bad do exercise and keep one another in breath and vigour. When there are but two factions that stand in opposition to one another, one apparently for God, the other apparently for Satan, it addeth zeal and indignation to both sides, and they mutually inflame one another, and are as Jeremiah’s two baskets of figs, “the good figs very good, and the evil very evil” (Jer. xxiv. 3). When others are so very bad, it should not quench zeal, but inflame it; we should be not only good, but very good. Corruption, the more it is opposed the more it stormeth and groweth outrageous; as a river swelleth by opposing dams and banks against it, they rage upon restraints; now the floods break loose. So, on the other side, should grace be more earnestly and zealously exercised the more it is opposed, as the casting on of water sets the lime on fire. To be sure, their malice will put us to a great deal of trouble; and trouble is a time to exercise grace. To be much in prayer, and faith, and patience, and mortifying corruptions, and watchfulness, and wary walking, that we may neither take infection ourselves, nor give occasion to others to stumble at the ways of God: “Walk in wisdom toward them that are without, redeeming the time” (Col. iv. 5). When they lived among unconverted Heathens, they should carry it wisely towards them, that they might not be occasions of stumbling or hardening. So, by proportion, those who profess the ways of God should carry it wisely towards such as they live amongst, who declare their non-regencs

T> 2 ration by a profane life, and live like Heathens, that they give no occasion to such adversaries of truth and holiness to speak reproachfully; but they should observe the Apostle’s rules (1 Peter ii. 12 — 15). Christians should be good in bad times, that the times may not be worse for them, nor they the worse for the times. They should labour to live down the vices and errors of the age wherein they live, and labour to save themselves from this untoward generation, and should cut off occasions from them that watch for occasions against them, and, like fishes, keep their freshness in salt water. Ham will scoff to surprise a Noah in a fault; when their foot slippeth, they will magnify themselves against them. Experience of the madness and fury whereby others are carried on in the ways of sin, should more confirm others in the ways of God, that are opposed by them. Surely, such men would not hate what is evil, and so earnestly persecute what is good: Non nisi grave honum a .Wrone damnaj-i. A good man would not choose by their liking and loathing. If any argument may be taken from them, it is to like the things the better, because they slight them; and to love them, because they persecute them. For it is to be presumed, they will hate what is good, and love what is evil; and, though no certain argument can be concluded thence, yet their love is but an ill token; for Christ telleth us,” The world would love his own ’ (John xv. 19). All things love what is suitable to themselves.

4. Unless our love be increased v.hen men oppose and despise the laws of God, it will not hold out against so great a trial. Sin is very infectious at all times, and, when it is common, it is less odious; but the force of example is great, we think we may do as others do; a cold, neutral love, or loose and general owning of the waj’s of Christ, will not bear us out. I confess this is a very great temptation that prevaileth with many: “Because iniquity shall abound, the love of many shall wax cold” (iSIatt. xxiv. 12). Loose professors are soon shaken off, and dead fish swim with the stream. Yea, some of notable eminency in the church may miscarry; but yet always they are such as had their worldly affections unbroken and unmortified. Some, through the love of money, have erred from the faith: “But thou, O man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, meekness; fight the good fight of faith” (I Tim. vi. 11, 12). There needs great diligence and fervency to increase in solid grace, or else we shall not dare to own God and his ways; yea, I confess the soundest may be sorely shaken, and therefore need warning and confirmation. The godly have seeds of the same evils which draw away others. Elil example is very forcible, especially when it is general; in a time of public infection, it is hard to preserve health. And then, usually sin is disguised and carried on under plausible pretexts, and evil men blinded by their interests may easily warp. Ingeniosa res est esse Christianum, as Jerome of an Arian time. It is matter of skill to discern God’s interest, and by consequence our duty. The Prophet complaineth, “I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” (Isa. vi. 5). We contract some contagion and taint from those among whom we live; grow careless of Sabbaths, by general profanation; take more liberty for the flesh, when others wallow in all filthiness, and are given up to all manner of vanity. Therefore, as the force of example is great, the furce of zeal should be greater, that we may stand for God, though we stand alone. As Elijah did: “And he said, I have been veiy jealous for the Lord God of Hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword: and I, even I only, am left; and they seek my life, to take it away” (1 King sxix. 14). We must keep up our savour in a corrupt age, as Noah did: “■ Noah was a just man, and perfect in his generations; and Noah w alked with God” (Gen. vi. 9). Lot lived more upright in Sodom, where he was besieged with temptations, that made him constantly to stand upon his watch, than he did in the cave, when he neglected and grew secure. As fire burns hottest in the coldest weather, so a Christian’s zeal, by a holy antiperistasis, should flame most in a corrupted, debauched age.

5. Because it is very acceptable to God, and a note of sincerity, to hold out against trials; yea, to increase in zeal when others desert him. Many will flock to Christ, and resort to him, in his prosperity. When religion is befriended, painted butterflies and gaudy carnalists will prove summer friends to him; but, wdien winter frosts and blustering storms come, they ai’c gone: like those that go to sea, not for a voyage to ride out all weathers, but for recreation. Christ maketh little of their friendship. But now, “Ye are they which have continued with me in my temptations; and I appoint unto you a kingdom, as my Father hath appointed unto me” (Luke xxii. 28, 29). When David was crowned king in Hebron, then those that followed him in the wilderness were not forgotten, but preferred by him. To serve God in a crowd, and with store of company, is not so praiseworthy; every one will be in the fashion, and there is a revolution of fashions in religion: but to own him in a time of defection, when others look strange upon him, then to keep our zeal and strictness, is commendable. Temporibus mails ausus esse homts.

Use I. — Information. That the general corrupt custom and example of those with whom we live, is not a sufficient excuse for our sinning. It is so in the minds of many, but it is not so indeed. It is, indeed, a temptation, and a strong incitement; but temptations to the contrary, do not excuse from duty. This will appear to you, if you consider, —

1. The state of a Christian; he is not of this wodd: “If ye were of the world, the world would love its own; but, because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John XV. 19). He was separated for God’s use in baptism, and must make good his baptismal vow, live as one that is separated from the world and their course of life, that he may act for God: “Know that the Lord hath set apart him that is godly for himself” (Psalm iv. 3); therefore it is no excuse for him to say, I do but as others do; he is to reckon his hours by the sun, not the town-clock; to take God’s direction, not the voice of the multitude, as one of their stamp, and at liberty to com.ply with their fashions.

2. The course of God’s dispensations, which is to exercise and try his children before he crowneth them. None go to Heaven without their trials.

3. The dutjf of God’s children, intimated in the cautions, and desci’iptions, and injunctions of the word: “Thou shalt not follow a multitude to do evil” (Exod. xxiii. 2); nor walk “according to the course of this world” (Eph. ii. 2), “the lusts of men” (1 Peter iv. 2), nor the corruptions of the times: “Be not conformed to this world,” &c. (Rom. xii. 2.) Many such hints everywhere, that show it a crime, &c.

4. The opposition of the wicked should make us the more courageous; for then it is put to a plain contest, who shall have the better, Christ or Satan: therefore we should discover that he that is in us is stronger than he that is in the world (1 John iv. 4). Wicked men have their end and purposes, if they can overcome the disciples of Christ, and discourage them from owning their profession. We are to be “more than conquerors” (Rom. viii. 37).

Use II. — We ought to be so far from being involved in the conspiracy of others against God, that our zeal should increase by others declining, and we should love religion when it is commonly despised. That is our commendation, Esse hoiuwi facile est, Sfc. Till we are in termino, we have our difficulties; till we are gathered to angels, lloi’iKHi, out of gun-shot. Our business is not to give way to evils, but to resist them With the greater courage. Indeed, it is hard for a man to keep himself free from the infection of the times he lives in: we all complain of the badness of the times; but let us not make them the worse for us. If we would be good in bad times, we need, —

1. ]Iuch holiness and heavenly-mindedness, that we maybe burning and shining lights, conducting men to Christ, as the star that shone at Chrisfs birth: “That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world” (Phil. ii. 15). Noah, by preparing an ark, “condemned the world” (Heb. xi. 7). This is the way to appear for God in the lustre of real grace, when we are taken off from other means,

2. Much faith or foresight of things to come: “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark“’ (Heb. xi. 7). To see the ruin of the wicked when prosperous, this kept David in his integrity:” I went into the sanctuary of God, then understood I their end’’ (Psalm lxxiii, 17). When he was once able to look through their honours, and greatness, and riches, by the light of the sanctuary, he overcame the temptation which did so greatly press and shake Iiini. So here in the text, “It is time for thee. Lord, to work, for they have made void thy law; therefore I love thy commandments above gold; yea, line gold.” There is a worm in the root, they are under God’s curse: “I have seen the foolish taking root, but suddenly I cursed his habitation” (Job v. 3); which predicteth their ruin, though little appearance of their fall.

3. There needs much zeal and strong love of God. When profaneness is in the fashion, let us give check to it in our place; either as magistrates, by appearing against evil-doers, as Nehemiah contended for God: “Then contended I with the rulers, and said, Why is the house of God forsaken?” (Neh. xiii. 11). And, “Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the Sabbath-day r” (Verse 17.) Not like Gallio, that cared for none of these things. As ministers, more active against sin: “Cry aloud, spare not; lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins” (Isa. lviii. 1). As governors of families, careful of ourselves and families: “As for me and my house, we will serve the Lord” (Josh. xxiv. 15). As private Christians, give out more of the lustre of grace:” Let your light so shine before men, that they may see your good

SERMON CXXXIX. — VEKSE CXXVII, >3if

works, and gforify 3our Father which is in Heaven” (Matt. v. 16); “Having your conversation honest among the Gentiles; that, whereas they speak against you as evil-doers, they may by your good works which they shall behold, glorify God in the day of visitation” (1 Peter ii. 12). Not only stop the mouth of iniquity, but bring about the conversion of wicked men. Thus should every one of us in our place glorify God, and strive to make the times better: “Not slothful in business, fervent in spirit, serving the Lord”’ (Rom. xii. 11). That is a good time; serving the Lord can make a change, if we would ply this means. Thus did David serve his generation: “For David, after he had served his own generation by the will of God, fell on sleep” (Acts xiii. 36). When you die, people will be able to say, ‘We miss such a man; he was zealous against Sabbath-breakers, and drunkards, and swearers, one that owned the 2)eople of God, a friend to religion,’

4. Caution, that we be not carried away with a deluge of corruption: ‘“The other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation” (Gal. iii. 13). Example hath a kind of compulsion in it, the best men can hardly stand out against it. It secretly insinuateth itself, weakeneth our love to God, abateth our care; therefore we cannot be enough watchful, that we be not secretly tainted, as a man in the sun tans unawares. As, in times of common contagion, every man is careful of his diet and companj-, so should we watch to keep our garments clean and unspotted of the world.

5. Sincerity, not dissembling; as, “I wholly followed the Lord my God” (Josh. xiv. 8); not loving the ways of God on foreign respects, but their ovn internal reasons: otherwise, a man soon miscarrietli; for these motives will be changed, and those very inducements that moved him to take up religion, will move him also to cast it off. None but the solid Christian will hold out, whilst light chaft’is carried about with every wind: and the carnal-minded cuts the coat of his profession to the fashion of the times. A false heai’t cannot long hold out: “He that walketh uprightly, walketh surely; but he that perverteth his ways shall be known” (Prov. X. 9); that is, to his shame, cannot long dissemble his nature.

6. A fixed resolution, that we may not be easy, and merely do as others do. It is the resolved man that encounters temptations, and maketh them fly back, as arrows shot against a brazen wall: though others fall, I will serve the Lord, whatever others do: “And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served, that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell; but, as for me and my house, we will serve the Lord” (Josh. xxiv. 15). If ye meet with reproaches and scorns: “And I will yet be more vile than thus, and will be base in mine own sight” (2 Sam. vi. 22). If enticed by evil company: “Depart from me, ye evil-doers; for I will keep the commandments of my God” (Psalm cxix. 115). If threatened: “But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye” (Acts iv. 19). Thus they stood by a self-denying resolution; whereas the unresolved man is “unstable in all his ways” (James i. 8), is turned like a weather-cock with every wind, fitteth his religion to every interest. God biddeth us thus unmoveably to fix ourselves: “Let them return unto thee, but return not thou unto them” (Jer. XV. J 9). A man that would live quietly, must either bring himself to the times, or expect the times should come over to him. A resolved man ^^tavcth God-s leisure; doth not serve his conscience to fit the tmies, but waiteth till God fit the times to his conscience. ^^...

7 A true si-ht of the worth of spiritual things above carnal. This is m the text, “Above gold; yea, above fine gold.” Till a man cometh to this, his conscience will not be guided by his religion, but his interest and give up all for tlic world’s sake: “Deraas hath forsaken me, havmg loved this present world” (2 Tim. iv. 10); “Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly thino-s For our conversation is in Heaven, from whence also we look tor the Saviour, the Lord Jesus Christ” (Phil. iii. 19, 20). Loth to suffer, turn themselves in all shapes. God doth not command them, but themselves.

n. The degree of his afTection; whence this doctrine, — Doctrine. — We ought not only to love the word, but to love it above all worldly things whatsoever.

1. Let me explain the grounds of our love to the word.

2. Speak of the degree of it.

First, Let me explain the grounds of our love to the word. We love the word as it is the charter of our hopes and the rule of our duty. We have both respects in this psalm. As the charter of our hopes: “Thy testimonies have I taken as an heritage for ever; for they are the rejoicing of ray heart” (verse 111). As a rule of our duty: “I have rejoiced in the way of thy testimonies, as much as in all riches” (verse 14); and, “Thy word is very pure; therefore thy servant loveth it” (verse 140). So that —

1st, To love and esteem the word as the charter of our hopes, is to love and esteem spiritual privileges; such as the favour of God, pardon of sins, peace of conscience, taking away the stony heart, and eternal life. To have a deep sense and value for such things, is the fruit of faith. It is true, some loose velleities and general inclinations men, as men, have to their own happiness; but, being but weakly persuaded of these things, they are but slightly affected with them, and the promises that reveal them. Men that have no faith, but altogether live by sense, know nothing more excellent than gold or riches, which do all in the world. If God would let them alone here, to have their portion in Paris, they would ])art with their share in Paradise. Such dunghill souls have they, let God keep spiriual things for whom he will; so they may live at ease in the world, they never mind communion with God, or enjoyment of God; but gracious hearts love the word, as offering and revealing these things.

2ndly, To love the word as a rule of duty, is in effect to love hoHness, loving things as suitable to our necessities, and as suitable to our dispositions. “I love thy commandments,” saith David in the text, as urging and directing us to our duty. This is also proper to gracious souls; to them all outward things are but toys and trifles for our senses to play withal. The least grain of grace seemeth better to them than a mountain of gold. They have a spiritual discerning, and love things according to the nature and worth of them. The things themselves are not to be compared together, so should not our affections to them.

Secondly, The degree of it, “More than all riches:” “Therefore I love thy commandments above gold; yea, above fine gold.”’ Take riches as riches, in that notion as the word implies happiness, abundance, contentment. The word of God containeth the true riches, both in the promises and precepts of it.

1st, In the promises. To us are given tA Tiyna k, ^tfytTa iirayyiXfiaTa, “exceeding great and precious promises” (2 Peter i. 4). There the great controversy is decided about the true happiness and salvation, God or the creature; there you have “the unsearchable riches of Christ:” “That in the ages to come, he might show the exceeding riches of his grace, in his kindness toward us, through Christ Jesus” (Eph. ii. 7). The riches of the glory of the saints’ inheritance: “That ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints” (Eph. i. 18). These are things that make us truly rich: “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich” (Rev. iii. 18). He is not rich that floweth in wealth and plenty; but he that hath Christ and an interest in his benefits. They are possessors of all things, though they have nothing: “As having nothing, and yet possessing all things” (2 Cor. vi. 10). A little serves the turn; they have the good things purchased by Christ, happiness enough if he can make them happy. So —

2ndly, In the precepts. They are means to work grace, the least drachm of which is more worth than all things in the world. He is rich enough that is rich in faith: “Hearken, my beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom [in paradise] which he hath promised to them that love him?” (James ii. 5.) It is more precious than the trial of gold: “■ That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory, at the appearing of Jesus Christ” (1 Peter i. 7). The smallest measure of saving faith, or love to God, or fear of God, or repentance, is of more worth than what is most precious. The word of God does more enrich a man; and true benefit is to be preferred before counterfeit.

Reasons for the degree of our love: —

1. From the worth of the word, the reward, and those benefits that are gotten by studying and obeying it. They exceed worldly things; as will appear, because the one suits with our bodily necessities; the other, with our spiritual. Our bodily necessities are supplied by gold; our spiritual necessities, by grace. Gold will not comfort a distressed conscience any more than nosegay-flowers a condemned man. Q/iod si dolentem, v., saith Horace: “Riches profit not in the day of wrath” (Prov. xi. 4). The one renders us acceptable to men; the othei-, to God. The world knoweth all things after the flesh, they measure men by splendour and pomp of living; but it is grace that God approveth most, and acce2:)teth most. Grace is of great price in the sight of God: “But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price” (1 Peter iii. 4). The one much embarrasseth our nature, it is something more vile than we; therefore that afiection is debased; but grace always ennobleth our nature, and is something above us. A greater affection is due to things above us, than to things beneath us. The one is useful to us in via; the other, in patria. Surely, that which is of eternal use and comfort to us, is better than that which is only of a temporal use. In our passage to Heaven, we need gold and silver for the supply of our bodily necessities, and the support of outward life, so far as we have to do

42 SERMOXS ON rSALM CXIX.

ill the world; but, wilh respect to the world to come, gold doth nothing; there we leave our wealth behind us, but our works follow us. Our treasure we quit when we die; but our grace we carry with us. Once more, the price by which things may be purchased, showeth the •wortii of them. Wisdom is of so great a price, that all the treasures of the world caimot purchase it: “It cannot be gotten for gold, neither shall silver be weighed for the price thereof: it cannot be valued with the gold of Ophir, w ith the precious onyx, or the sapphire; the gold and the crystal cannot equal it, and the exchange of it shall not be for jewels of fine gold: no mention shall be made of coral or of pearls; for the price of wisdom is above rubies: the topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold”’ (Job xxviii. 15 — 19). What cannot money do in the world? yet it can do nothing as to the procuring of grace. The Apostle telleth us this is a dear-bought blessing: “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter i. 18, 19). To despise the favour of God, the image of God, is to despise the price that was paid for these things, to havejessening thoughts of the blood of Christ. To conclude, those we count lesser gifts which we bestow upon friends, than upon enemies; a man would gie meat and drink unto enemies when they hunger and thirst, but other gifts of a greater value to friends and relations. God giveth his Christ, his Spirit, his grace, to his friends, children, servants; but corn, and wine, and oil, these he giveth promiscuously; yea, to his enemies a larger portion. Surely, then, these are better than gold. Our love should be according to the value of things.

2. Because, if the word be not prefen-ed before earthly things, it is not received with any profit and good effect. Christ saith, “He that loveth [anything] more than me, is not worthy of me” (Matt. x. 37). He that studieth to please his friends rather than Christ, or to gratify his interest more than his conscience, within a very little while his Christianity will be worth nothing. It is not a simple love, but a greater love, that we show to worldly things: “Again, the kingdom of Heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kinL;-(l()m of Heaven is like unto a merchant-man seeking goodly pearls; who, when he had found one pearl of great price, went and sold all that he had, and bought it” (Matt. xiii. 44 — 46). We must part with all, rather than miss of his grace; all that is pleasant and profitable, renounce all other things. When Christ propounds his teims, he would have us surrender all to his will and pleasure: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Luke ix. 23). He must not avoid the cross by sinful shifts; we are ready to do so everyday. These are the necessary terms, else we are not fit for the Master’s use: “If a man therefore, purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master’s use, and prepared unto every good work” (2 Tim. ii. 21).

3. Unless we love the word above riches, we cannot possess riches without a snare; then it will be not only hard, but impossible, to enter into the kingdom of Heaven:” And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of

God! And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches, to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. And they were astonished out of measure, saying among themselves, Who then can be saved? And Jesus, looking upon them, saith, With men it is impossible, but not with God; for with God all things are possible” (Mark x. 23 — 27). Riches will so prevail over us, and wholly sway us, if they be our chief good and portion, and we have not a higher end to check our love to them. If a man would have all things cleave to him, he must be sure the world doth not sit nearest his heart; for, if it do, such a man, as he is unfit for Heaven, so he is unfit for the world too. If they be your good things, “Son, remember that thou in thy lifetime receivedst thy good things” (Luke xvi. 25); you will get, and keep, and use them otherwise than the word doth allow.

4. From the fruit of grace. Where it is planted in the heart and prevaileth, the desire of wealth is mortified, worldly lust denied: “Teaching us, that, denying all worldly lusts” (Titus ii. 12). And desires of grace enlarged and increased: “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Peter ii. 2). And when it prevaileth further, and to a higher degree, they come to Moses’s frame, to count the worst of Christ better than the best of the world: “Esteeming the reproach of Christ greater riches than the treasures in Egypt” (Heb. xi. 26); not only the graces of Christ, or the benefits of Christ; but the rejiroaches of Christ. So much is the world lessened, and the desires of grace increased. The heaviest part of Christ’s cross is sweeter than the worldly plenty, where sin accompanieth it.

Use I. — To press us to get this esteem and love of the word above all earthly things by what names soever they are called, whether gold or fine gold.” /

Considerations: —

1. The word of God containeth the true riches, in comparison of which all other things are but a shadow.

2. Except God’s word be clearly esteemed above earthly things, it is highly contemned. You would think yourself highly shghted, if once it should be put to the question, whether you, or an ass or a swine, be better. The case is as clear, whether it be better to have a child’s toy or land of inheritance. You think it a disparagement of their reason. It is so, to compare spiritual things with carnal: “How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver!” (Prov. xvi. 16.)

3. The word of God, observed and obeyed, bringeth all earthly things along with it. Gold and fine gold, so far as they are necessary and good for us: “But seek ye first the kingdom of God and his righteousness; and all these shall be added unto you” (Matt. vi. 33); and, “Godliness is profitable unto all things; having promise of the life that now is, and of that which is to come” (1 Tim. iv. 8). It hath all khids of promises, it doth not come empty-handed; it bringeth in a portion in this life, and blessing in these outward things.

4. How constant the word is, and in one tenour: “All the promises of God in him are yea, and in him amen; unto the glory of God by us” (2 Cor. i. 20). But worldly things are uncertain:” And the men of

Israel answered the men of Jiulah, and said, We have ten parts in the king, and we have also more right in David than ye” (2 Sam. xix. 43). Compare this with the next words: Sheba “blew a trumpet and said, We have no part in David, neither have we inheritance in the son of Jesse” (2 Sam. XX. 1). The people cry Hosanna to Christ, and presently after crucify him. Peter once made a glorious confession of Christ, and afterwards a gross denial. Paul was received as an angel by the Galatians: “My temptation which was in my flesh, ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus” (Gal. iv. 14), but afterwards accounted an enemy: “Am I therefore become your enemy, because I tell you the truth?” (Verse 16.) Nebuchadnezzar flourishing in a palace of gold: “Is not this great Babylon that I have built for the house of the kingdom, by the might of my power, and for the glory of my majesty?” (Dan. iv. 30.) But a voice came to him from Heaven, “O king Nebuchadnezzar, to thee it is spoken, The kingdom is departed from thee” (verse 16).

Use II. — Have we such an esteem and affection to the word of God? Then. —

1. We shall do that which in other cases a greater love would incline us to do; otherwise it is but a compliment: we will diligently exercise ourselves in the word of God. Labour is the fruit of love: “Remembering without ceasing your work of faith and labour of love” (1 Thes. i. 3). He that doth not take more pains in the pursuit of heavenly things than of carnal, doth not love the one above the other; for love is industrious: “Labour not for the meat which perisheth, but for that meat which cndureth imto everlasting life” (John vi. 27). What a deal of pains do men take for a little pelf, to heap up treasure, and fill their houses with the good things of this world, and spend all their time and wit, their care and strength, on outward things! The stream runneth stronger for the world, when there Is no proportionable care taken for the benefits which the word offercth. God maketh offer of grace and glory. Men are as those that travel by water, and see buildings ashore, and praise them as they pass by; but never enter into them, never look after them more. If you are ready and earnest in the pursuit of the one, careless and cold in the other; you think no time enough for the one, but grudge all time for the other, it is a sign the one hath a greater share in our hearts than the other. We are to seek worldly things in some measure, because God hath appointed every one some work lo do; but, when there is such a manifest disproportion between our seeking the one and the other, it showeth which way our souls bend. If a nice difference, that hardly distinguisheth it, give suspicion, more especially when such a manifest disproportion.

2. We will part with the one for the other’s sake. If carnal things can withdraw us from the pursuit of heavenly things: “As Esau, who for one morsel of meat sold his birthright” (Ileb. xii. 16); and heaveidy thino-s cannot make us to part with carnal things. Many make void the law to seek riches and wealth: “Demas hath forsaken me, having loved this present world” (2 Tim. iv. 10); break God’s commands for a small hire, and do so constantly, frequently, easily. It is a sign they do but compli! ment, and speak from their judgments, not from their hearts, when they eay they love God better than the world, or fine gold, the chieftest excellency of it. Would a man dispense with his obedience to the word and be thus affected? What is deliberately, habitually preferred, that hath the greater love. We can neglect our duty to God, trample upon God, Christ, Heaven, Scripture, conscience, duty, in the way to make speed after worldly things.

3. Wherein do we place the happiness of us and ours? To carnal men nothing is so dear as their present prosperity. Do you value yourselves to be more happy when you have a little grace and sense of God’s love, than if you had all the world: “There be many that say. Who will show us any good? Lord, lift thou up the light of thy countenance upon us! Thou hast put gladness in ray heart, more than in the time that their corn and their wine increased” ‘(Psalm iv. 6. 7). And for your children, do ye rejoice to see them great or good? Many are delighted to see their children thrive in the world, do well in the world; but careless whether they have grace, yea or no. If you take the world still as a great part of your felicity, it is a sign you have low thoughts and respect for the word of God.