VeK. 7.] SERMONS UPON rSALI\I cxix. 67
true learners. Therefore it will not fit our turn unless we labour to come under the power of what we learn, as well as get the knowledge ; and it will not suit with the dignity of our teacher, who doth not only enlighten the mind, but change us by his efficacy, and leaves a suitable impression upon the soul. God writeth the lesson upon our hearts ; that is, not only gives us the lesson, but a heart to learn it. Man's teaching is a pouring it into the ears. This is God's teaching, to inform our reason, and. move our will : .Phil. ii. 13, 'It is God that worketh in you both to will and to do, of his good pleasure.' He teacheth us promises so as to make us believe them ; and command- ments so as to make us obey them ; and the doctrine of the gospel teacheth us so as to stamp the impression of it upon the soul, to change us into his image and likeness, 2 Cor. iii. 18.
Use. It presseth us to give up ourselves to this learning. Study the word, but take God for your teacher. Look to him that speaks from heaven if you would learn to purpose, otherwise our natural blindness will never be cured, nor our prejudices removed, nor our wills gained to God ; or if they should be gained to a profession of truth, it will never hold long. When men lead us into a truth, wo shall easily be led off again by other men ; and all a man's teaching will never reform the heart. Man's light is like a March sun, which raiseth vapours, but doth not dispel and scatter them ; so it discovers lust, but doth not give us power to suppress it ; therefore our main business must be to be taught of God.
Further, Observe your proficiency in this knowledge : Heb. v. 14, To ' have your senses exercised to discern both good and evil.' We should every day grow more ' skilful in the word of righteousness.' John xiv. 9, ' Have I been so long time with you, and yet hast thou not known me, Philip ? ' To be backward in the knowledge of grace after long teaching, and to be still conflicting with fleshly lusts, whi'sh is the exercise of beginners — so much means and so small experience, and get no further — this is sad !
Thirdly, The fruit of this benefit obtained, ' Then shall I praise bim.' From hence observe —
1. Upon receipt of every mercy we should praise God. We are forward in supplication, but backward in gratulation. This is a more noble duty, and continueth with us in heaven. It is the work of glorified saints and angels to praise God. All the lepers could beg health, yet but one returned to give God the glory. This is sad when it is so ; for this is a more sublime duty, therefore it should have more of our care. This is a profitable duty : Ps. Ixvii. 5, 6, ' Let the people praise thee, 0 Lord, let all the people praise thee. Then shall the eartli yield her increase, and God, even our own God, shall bless us.' The more vapours go up, the more showers come down ; and the more praises go up, the more mercies. There is a reciprocal inter- course between us and God, by mercies and praises, as there is between liie earth and the lower heavens, by vapours and showers. There are two words by which our thankfulness to God is expressed, praising and Messing : Ps. cxlv. 10, ' All thy works shall praise thee, 0 Lord ; and thy saints shall bless thee.' What is the difference ? Praise respecteth God's excellences, and blessing respecteth God's benefits.
68 SERMONS UPON PSALM CXIX. [SeR. VIII.
We may praise a man that never hatli done us good, if he be excel- lent and praiseworthy; but blessing respecteth God's bounty and benefits ; yet they are promiscuously taken sometimes, as here praise is taken for blessing.
2. Observe : We should praise God especially for spiritual blessings, Eph. i. 3. Why ? Partly because these come from the special love'of God. God bestows corn, wine, and oil in the general upon the world ; but now knowledge, and grace, and blessed experiences of communion with God, these are special things, he bestows them upon the saints, therefore deserves more thankfulness. Protection, it is the common benefit of every subject ; but preferment and fiivour is for fi-iends, and those that are near to the prince ; so this is the favour of his people, called so Ps. cvi. 5, ' Show me the favour of thy people.' This is a special blessing God bestoweth upon his own children. Again, these concern the better part, the inward man, the spirit, the soul, which is the man. He doth us more favour which heals a wound in the body than he that only seweth up a rent in our garment (for the body is more than raiment) ; so he that doth good to our souls is more than he that doth good to our bodies, which gives outward blessings, because these are above the body. Again, these are pledges of eternal blessings in heavenly places : ' He hath blessed us with spiritual blessings in heavenly places.' But why is it said, ' He hath blessed us Avith spiritual blessings in heavenly places ' ? Why, there they began, and there they are consummated ; there was their first purpose, and there is the final accomjDlishment. A man may have the world, and yet never the nearer heaven ; but when he hath grace, and learned God's statutes, and his heart is gained to obedience of God's will, this is more than gold, silver, and great riches. Again, these dispose the heart to thankfulness. There is an occasion to praise God, and a heart to praise him ; outward mercies give us an occasion, but spiritual mercies give a disposition. Other things are but motives to praise God, but these are preparations. And then other things, they are given in judgment; these things cannot. A man may have an estate in judgment, but he cannot have Christ and grace in judg- ment. These things are always given in mercy.