[2.] To pity those whose case it is that princes sit and speak against them, as it is of many of the people of God now in the Avorld. When we suffer not by immediate and direct passion, we should suffer by
220 SERMONS UPON PSALM CXIX. [SeR. XXIV.
way of fellow-feeling and compassion. It is charged as a great crime that ' those that were at ease in Sion were not grieved for the afflictions of Joseph,' Amos vi. 6, compared with the 1st verse. It may be used proverbially ; as ther butler forgat Joseph when he was well at court ; and his brethren did eat bread and little regarded the afflictions of his soul when cast into the pit. But I suppose them literally, because the half tribe of Manasseh was carried captive by Tiglath Pileser, that they did not sympathise with them, propter con- fradionem Joseph — for the breach made upon Joseph. God layeth affliction upon some of his people, to try the sympathy of others ; as on Protestants in Poland, the emperor's dominions, Savoy, some parts of France, and elsewhere.
[3.] To be the more strict and holy, and improve this good day of the church's peace. They that are not holy in a time of peace will not be holy and constant in a time of trouble : Acts ix. 31, ' When the churches had rest, they walked in the fear of God, and in the com- forts of the Holy Ghost.' When we are not called to passive obedience and suffering, our active obedience should be the more cheerfully performed. Now where is it so ? Our fathers suffered more willingly for Christ than we speak of him. Our inward peace and comfort will cost us more in getting, and therefore we should be more in service. Oh ! let us not abuse this rest we have, to the neglect of God, or to vain contentions, as green timber warpeth and breaketh in the sun- shine. The contentions of the pastors, saith Eusebius, did usher in the truth, ^ which was Diocletian's persecution.
[4.] Here is caution, and a word of counsel to the princes of the nations, or the heads of the people, that now are met together and sit in council. Oh ! do not sit and speak against such as are God's people ; that is, do not decree anything against them. Some would have the magistrate to do nothing in religion ; but that would leave things at a strange loose and disorder. Certainly you should at least provide for the liberties of God's people, that they should ' lead a quiet life in godliness and honest}',' 1 Tim. ii. 2 ; that they may be secured, and the peace kept, not only as to their civil interests, but whilst they worship God according to their conscience, which can never be as long as those swarms of libertines are publicly tolerated, which every day increase in number, power, and malice. And again, the great security of magistrates lieth in an oath of fealty, which only receiveth value from religion ; therefore the magistrate is concerned in what religion is professed in a nation, as well as in things civil. But now, whilst you interpose in religion, be sure you do not contradict or undermine God's interest ; and be not courted by any prepossessions of 3'our own, or the crafty insinuations of others, to oppress by your sentence and suffraire those that fear God in the land, and do make conscience of their ways. The magistrate s mterposmg m religion is to me an un- questionable duty, and yet to be managed with great caution : Ps. ii. 10, ' Be wise now, therefore, 0 ye kings, and be instructed, ye judges of the earth.' What by natural prejudices against the strict and more severe ways of godliness, what by private whispers and subtle disguises, men may be tempted to oppose Christ's kingdom, cause, and
1 Qu. ' tenth ' ?— Ed.
VeR. 23.] SERMONS UPON PSALM CXIX. 221
people ; therefore they should be wary, as they would be faithful in their places, and love their own souls, to go upon sure clear grounds. You are to promote Christ's service, otherwise you Avill be answer- able for your neglect ; and yet you are to take heed, lest, whilst you think you do God service, you subvert not his interest, and so you be answerable for your mistake. To deal more particularly would be a diversion. I only intend it as a warning, and to show you the neces- sity of consulting with those who are best able to judge in the case where your duty lieth.
Secondhj, David's remedy : ' But thy servant did meditate in thy statutes.'
Doct. The best way to ease the heart from trouble that doth arise from the opposition of men of power and place, is by serious consult- ing with God's word.
Because the time will not bear a large prosecution, I shall open the force of this clause in three propositions.
1. A holy divertisement is the best way to ease the trouble of our thoughts. Certainly it is not good altogether to pore upon our sorrows ; a diversion is a prudent course. David did not merely sit down and bemoan the calamity of his condition, and so sink under the burden, but runneth to the word. As husbandmen, when their ground is overflowed by waters, make ditches and water-furrows to can-y it away ; so when our minds and thoughts are overwhelmed with trouble, it is good to divert them to some other matter. But every diversion will not become saints ; it must be a holy diversion : Ps. xciv. 19, * In the multitude of my thoughts within me thy comforts delight my soul.' The case was the same with that of the text, when the throne of iniquity frameth mischief by a law ; as you shall see here, when he had many perplexed thoughts about the abuse of power against himself. But now where lay his ease in diversion ? Wonld every diversion suit his purpose ? No ; ' Thy comforts,' of God's allowance, of God's providing, comforts proper to saints. Wicked men in trouble run to their pot and pipe, and games and sports, and merry company, and so defeat the providence rather than improve it ; but David, who was God"s servant, must have God's comforts. So else- where, when his thoughts were troubled about the power of the wicked, * I went into the sanctuary, there I understood their end:' Ps. Ixxiii. 17. He goeth to divert his mind by the use of God's ordinances, and so came to be settled against the temptation.