2. The miscarriages of God's children are most shameful. Oh, how will the Hams of the world laugh to see a Noah drunk ! So a child of God, when he hath fallen into disorder, how will this furnish the triumphs of the uncircumcised ! Blind Samson did not make such sport for the Philistines as a child of God for a wicked man, when he hath fallen into some notable excess : 2 Sam. xii. 14, ' By this deed thou hast given occasion to the enemies of the Lord to blas- pheme.' Wicked men have a conscience, and they would be glad of any pretext to shake off the name of religion. When the children of God keep up the lustre of it, and live up to the majesty ^f their religion, the awe of it falls upon wicked men. But when they run into prac- tices condemned by the light of nature and the laws of nations, it hardens wicked men, and takes off this awe and fear upon them. It is no matter what a rude Scythian or barbarous Goth doth, if they should exercise rapine and commit uncleanness ; no matter Avhat open enemies which are at defiance with God ; though they break the laws of God over and over again, it is no such dishonour ; but for a child of God, he that professeth the Christian name, to walk disorderly, it re- fiucts dishonour upon God.
3. Because of the hopes they have of speeding in prayer : 1 Tim. ii. 8, 'I will that men pray everywhere, lifting up holy hands without wrath and doubting.' Those that in a humble sense of their own weakness and fear of the mischief of being a blemish to religion, when
324 SERMONS upox PSALM cxix. [Ser. XXXIV.
they come to pray, they may be persuaded of God's goodness, of whom they have such long experience, that he will not fail them at length.
Use. Let us pray that we may not dishonour the gospel in our trials, that God would not leave us to sin or shame, by total apostasy or by any scandals, that our crown may not be taken from us.
Secondly, As this shame may be supposed to arise from his sin, so also from his sufferings, or from the disappointment of his hopes. Hope deferred leaves a man ashamed ; therefore, Eom. v. 5, the apostle saith ' Hope maketh not ashamed.' When a man hath given out to others he hath such defences, hopes, expectations, and these fail, then he is ashamed. Thus David begs God would own him, that he might not be a scorn to wicked and ungodly men. Note —
When they that stick to God's testimonies are disappointed of their present hopes, it is matter of shame.
Observe it, and humble yourselves in your Father's anger, when he seemeth to go cross to our prayers and hopes, and gives to wicked men advantages against us : Num. xii. 14, ' If her father had but spit in her face, should she not be ashamed seven days ?' When God doth not make good the confidence of his people, rather the contrary, the confidence of their enemies does as it were spit in their face ; then it is time to take shame to themselves, and humble themselves before the Lord.
SERMON XXXIV.
I will run the luay of thy commandments, iclien thou shalt enlarge my heart. — Ver. 32.
In these words there are two parts : —
1. A supposition of strength or help from God, iuhe?i thou shalt en- large my heart.
2. A resolution of duty, I ivill run the way of thy commandments. Where — (L) Observe, that he resolves, Iiuill. (2.) The matter of
the resolution, the ivay of thy commandments. (3.) The manner how he would carry on this purpose, intimated in the word run, with all diligence and earnestness of soul.
The text will give us occasion to speak —
1. Of the benefit of an enlarged heart.
2. The necessary precedency of this work on God's part before there can be any serious bent or motion of heart towards God on our part.
3. The subsequent resolution of the saints to engage their hearts to live to God.
4. With what earnestness, alacrity, and vigour of spirit this work is to be carried on, ' I will run.'
First, Let me speak of the enlarged heart, the blessing here asked of God. The point from hence is —
Doct. Enlargement of heart is a blessing necessary for them that would keep God's laws.
VeR. 32.] SERMONS UPON PSALM CXFX. 325
David is sensible of the want of it, and therefore goes to God for it.
1. 1 shall speak of the nature of this benefit.
2. The necessity of it.
First, As to the nature, what this enlargement of heart is. There is a general and a particular enlargement of heart.
1. The general enlargement is at regeneration or conversion to God. When we are freed from the bonds of natural slavery, and the curse of the law, and the power of sin, to serve God cheerfully, then is our heart said to be enlarged. This is spoken of in scripture : John viii. 3G, ' If the son shall make you free, ye shall be free indeed.' There are two things notable in that scripture — that this is freedom indeed, and that we have it by the Son. (1.) That this the truest liberty, then are we free indeed. How large and ample soever our condition and portion be in the world, we are but slaves without this freedom. As Austin said of Eome, that she was Domitrix gentium et captiva vitiorum — the mistress of the nations and a slave to vices ; so vicious men are very slaves, how free and large soever their condition be in the world. Joseph was sold as a bondslave into Egypt ; but his mis- tress, that was overcome by her own lust, was the true captive, and Joseph was free indeed. (2.) The other thing observable from this text is, that we have this liberty by Christ, he purchased it for us. This enlargement of heart from the captivity of sin cost 'dear. Look, as the Roman captain said, Acts xxii. 28, ' With a great sum obtained I this freedom,' they were tender of the violation of this jnivilege of Ijeing a citizen of Rome, a free-born Roman, because it cost so dear. And when the liberties of a nation are bought with a great deal of treasure and blood, no wonder that they are so dear and precious to them, and that they are so willing to stand for their liberty. Certainly our liberty by Christ was dearly bought. One place more I shall men- tion : Rom. viii. 2, ' For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death.' The covenant of grace is there called 'the law of the spirit of life in Christ Jesus ;' and the covenant of works is called 'the law of sin and death.' To open the place : The covenant of grace, that is accompanied with the law of the spirit ; the covenant of works, that is the law of the letter — that only gives us the letter and the naked knowledge of our duty. Lex juhet, gratia juvat ; it is 'the law of the spirit;' and not only so, but 'the law of the spirit of life which is in Christ Jesus,' because it works from the Spirit of Christ, and conforms us to the life of Christ as our original pattern. Well, then, this law of the spirit of life in Christ Jesus, it makes us free. This freedom, though purchased by Christ, is yet ap- plied, executed, and accomplished by the Spirit. The Spirit makes us free, and from what ? From ' the law of sin and death ;' that is, from the law as a covenant of Avorks, which is therefore called a law of sin and death, because it convinceth of sin, and bindeth over to death. It is the ministry of death to condemnation to the fallen creature.