1. Outward deliverances out of straits and afflictions: Ps. cxviii. 5, ' I called upon the Lord in distress ; the Lord answered me, and set me in a large place ;' and Ps. xviii. 19, ' He brought me forth also into a large ]')lace ; he delivered me because he delighted in me.' So Ps. iv. 1, ' Thou hast enlarged me when I was in distress.' Affliction is compared to a prison, where the poor afflicted creature is as it were confined, committed by God, and must not break prison, come out by the window, but the door. When we are let out by God upon sub- mission and supplication, urging the satisfaction of Christ, as we are sent thither by God's authority, so we come out by God's love. Now, God doth this for those that obey him, as all those places manifest.
2. Inward confidence. "Ewo/xo'? ^coi] t?}? 7rappr]aia<; 8t]fxcovpyo';, saith Chrysostom on the text — A holy life is the ground of liberty, and holy boldness : 1 John iii. 21, 'If our hearts condemn us not, then have we liberty towards God ;' we have delight, and pleasure, and contentment. Till we defile conscience, we have a great deal of boldness and courage against opposition, yea, a boldness to go to God himself, who otherwise is a 'consuming fire.
Use 1. Is to take off that prejudice tliat we have against the ways of God, as if they were strait and hard, and not to be endured. Oh, no! all God's ways are for our good : Deut. vi, 24, 'The Lord com- manded us to do all these statutes,' to fear the Lord our God for our good always. And the duties that he requireth of us are honourable and comfortable ; we never walk more at large than when we have a conscience of them. Man actetli like himself when he is holy, just, temperate, sober, humble. Grace puts all things in the right frame and posture again : it puts reason in dominion, and maketh us kings in governing our own hearts ; and this breedeth sweetness and peace. Pax est tranquillitas ordinis — when all things keep their place, then is there peace. As when the humours of the body are in order, and the
484 SERMONS UPON TSALM CXIX. [SeR. LI.
spirits move tuneably, there is a cheerfulness ensueth ; so the fruit of righteousness is peace and joy in the Holy Ghost. If a man had no rule to guide him, and God had left him without a law, 5'et, if he were well in his wits, he would prefer the duties which he hath enjoined before liberty, and of his own accord choose to live according to such an institution ; there is such a suitableness in all those things to the rea- sonable nature. What do men aim at — pleasure, honour, or profit ? For pleasure : Prov. iii. 17, ' Her ways are ways of pleasantness, and all her paths are peace.' None have such a sweet life as they that live virtuously and as God hath commanded. All the sensualists in the world have not such a dainty dish to feed on as they that have a good conscience : they have a continual feast, that never cloyeth. You never come away from your sports with such a merry heart as they come away from the throne of grace. If men would consider their experiences after the discharge of their duties and when straggling to carnal delights ; after saddest duties, there is a serenity in the con- science. Who ever repented of his repentance ? 1 Sam. i. 18, ' Hannah went her way, and did eat, and her spirit was no more sad.' Prayer giveth ease, but sensual pleasures leave remorse and a sting. If you count liberty to consist in hunting after honours and great places, can there be a greater honour than to serve God ? Who hath the better service, he that attendeth on the uncertain will of men, yea, of the greatest princes, or he that waiteth on the Lord ? Your work is more noble : Prov. xii. 26, ' The righteous is more excellent than his neighbour.' What an unprofitable drudgery is the service of the great- est prince in the world, in comparison of the work of a poor Christian, that liveth in communion with God ? We serve a greater prince, and on surer terms. Then for profit : Where is there more gain, as to our vails and wages, than in God's service ? Well, then, he that liveth holily hath much the sweeter and happier life than they that serve covetous- ness, ambition, or any other lust. Certainly this should persuade us to put our neck under Christ's yoke ; it is ^uyo? %/37;(tto9 — Mat. 11.29, ' His yoke is easy, and his burden is light.' If it be grievous, it is to the flesh, and we have no reason to indulge the flesh : Eom. viii. 7, ' The carnal mind is enmity against God ; for it is not subject to the law of God, neither indeed can be.' The command to an unsound con- science is as a light burden laid on a sore back. Men that are soaked in pleasures are incompetent judges of the sweetness of the heavenly life. On the other side, what a miserable servitude is there in sin ! how disabled for their great end for which they were created ! Corruption is an imperious, master ; it will not suffer us to hear good things, to be there where good things are spoken, to accompany them that are good; it hath them in so strait a custody, they hate the means of their recovery. They have many masters. Quot habet dominos qui unum habere no7i vult ! Titus iii. 3, ' For we ourselves were sometimes fool- ish, disobedient, serving divers lusts and pleasures;' and James iv. i, ' Whence come wars and fightings among you ? Come they not hence, even of your lusts, that war in your members ?' One lust draweth one way, another another way ; covetousness, voluptuousness, ambition, uncleanness ; as when two seas meet. We have little reason to envy them for their free life ; pity them rather. How do their