[3.] Out of experience of the ways of God, of that goodness and enlargement of heart that is to be found in them. They have tasted and seen how good his laws are. They can answer God's a])peal, ' Do not my words do good to him that walketh uprightly ? ' Yea, doubt- less, it is good : Ps. xix. 10, 11, ' The judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold ; sweeter also than honey and the honeycomb. Moreover, by them is thy servant warned, and in keeping of them there is great reward.' The spiritual life is interlined and refreshed with many sweet experiences.
The use here is, first, a note of discovery ; for men are judged by their desires, rather than their practices, as being freest from con-
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50 SERMONS UPON PSALM CXIX. [SeR. VI.
straint ; and this is humbly represented by the chiklreu of God, to incline his favour and compassion to them : Keh. i. 11, ' Let thine ear be attentive to the prayer of thy servants, who desire to fear thy name.' They come short iii many things, but they desire to fear God : Isa. xxvi. 8, ' The desires of our soul are to thy name, and to the remem- brance of thee,' They could speak little of what they had done for God. Paul was better at willing than performing, till freed from ' this body of death : ' Kom. vii. 18, ' For I know that in me, that is, in my flesh, dwelleth no good thing ; for to will is present with me, but how to perform that which is good I find not/ This will be our best evidence to the last, ' Oh that my ways were directed to keep thy statutes ! '
But may not wicked men have good desires ?
Ans. They may have a loose inclination to good things, but not a full resolution for God. Wicked men have an enlightened con- science, but no renewed wills. This enlightened conscience may carry them so far, as to some general approbation of the things of God, which may produce a wish that they were so and so ; but this doth no good to the heart. Sparks do not kindle the fire, but coals : a spark is enough to set us on fire in carnal matters, but not in spiritual More distinctly —
[1.] Wicked men may desire their own happiness, though not upon God's terms: Num. xxiii. 10, ' Oh that I might die the death of the righteous, and let my last end be like his !' At oportuit sic vixisse. John vi. 34, 'Evermore give us of this bread' of life. Everyman would be blessed, and go to heaven, if it were left to his option and choice; they like the end, but not the means. There was not a mur- muring Israelite but would count Canaan a good land ; but the giants and sons of Anak were there.
[2.] They may have some languid and vanishing motions towards the means as well as the end, being convinced of the necessity of holiness ; yea, they may draw out their wishes into a cold- prayer that God would make them better ; as lazy persons sometimes express their desires, Would I were at such a place, and never travel ! Would I had written such a task, and never put pen to paper ! — Vellent sed nolunt. When it cometh to trial, they do not set themselves in good earnest to get that grace they wish for.
What is the ditference between a volition and a velleity ?
(1.) Such desires as are not waving, btit resolute and fixed. Aquinas saith, Velleitas est voluntas incompleta, a half will. They have a month's mind to that which is good, but not a thorough resolution ; as Agrijipa, almost persuaded, but not altogether ; such a desire as will bear up against a strong tide of opposition. It is called the ' setting of the heart:' 1 Chron. xxii. 19, 'Now set your heart and your soul to seek the Lord your God.' Whatever cometh of it, they must and will have grace : Ps. xxvii. 4, ' One thing have I desired of the Lord, that will 1 seek after ; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple.'
(2.) Such desires as are absolute, and do not stand upon terms. There is an hypothetical and conditional will. We would, but with such
VeR. 5.] SERMO^"S UPON rSALM CXIX. 51
gonditioiis. I would have Christ, if it did not cost me so dear — to deny lusts, interests, friends, relations, much waiting, praying, watch- ing, striving. So Mat. xxii. 5, they would come to the supper; hut house, oxen, farm, merchandise — there was something in the way that hindered them : there was no full and perfect will. A chapman no doubt would have the wares he liketh, but Avill not come to the price. I will have heaven, whatever it cost me, is the voice of a desiring saint.
(3.) JSuch desires as are active and industrious ; not a remiss will : Prov. xiii. 4, ' The soul of the sluggard, desireth, and hath nothing ; but the soul of the diligent shall be made fat.' Cold, raw wishes are unuseful and fruitless ; we must work as well as wish. Poor, languid, inactive desires come to nothing, when men do not put forth their en- deavours, and apply themselves to the prosecution of what is desired. Faint and sluggish velleities do hurt : Prov. xxi. 25, ' The desire of the slothful killeth him ; for his hands refuseth labour.' Whatever a man doth seriously desire to have, he will use proper means to procure it. Wishes are but the fruits of a speculative fancy, rather than an industrious aftection.