VeR. 66.] SERMONS UPON PSALM CXIX. 211
to be saved. Other writings, thonf;li good in their kind, will not leave such a lively impression upon the soul. All the moral sentences of Seneca and Plutarch do not come with such force upon the con- science as one saying of God's word. God's language hath a special energy ; here must be your study and your delight : Ps. i. 2, ' His delight is in the law of the Lord, and in his law doth he meditate day and night ;' 2 Tim. iii. 16, 17, ' All scripture is given by inspira- tion of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works.' These make you wise unto salvation. Your taste is not right when you relish and savour human writings, though never so good, more than the word of God. A draught of wine from the vessel is more fresh and lively ; that con- viction which doth immediately rise out of the word is more prevailing. We suspect the mixture of passion and private aims in the writings of others ; but when conscience and the word are working together, we own it as coming from God himself. Besides, those that are studying, and reading, and meditating on the word have this sensible advantage, that they have promises, doctrines, examples of the word ready and familiar upon all occasions ; others are weak and unsettled because they have not scriptures ready. In the whole work of grace you will find no weapon so effectual as the sword of the Spirit. Scriptures seasonably remembered and urged are a great relief to the soul. No diligence here can be too much. If you would not be un- profitable, sapless, indiscreet with others, weak and comfortless in yourselves, read the scriptures. We have Sic scriptum est against every temptation. Besides, you have the advantage to see with your own eyes the truth as it cometh immediately from God, before any art of man, or thoughts of their head pass upon it, and so can the better own God in what you find.
4. Long use and exercise doth much increase judgment, esjiecially as it is sanctified by the Spirit of God. You get a habit of discern- ing, fixing, directing, guiding your ways : hua rrjv c^lv to, ala6r}Ti'ipLa 'ye'yvfj.vaa/jieva e^oi/Te?, Heb. v. 14, ' AVho by reason of use have their senses exercised to discern good and evil.' As men of full age, by long use and exercise of the senses of seeing, smelling, tasting, have acquired a more perfect knowledge to discern what food is good and wholesome and what is unwholesome, so by much attention, studying, and meditation, men who have exercised the intellectual faculty to find out the scope and meaning of the word of God do attain a mon^ discerning faculty, and understand better the truth of the word, and can judge what doctrine is true and what false, and more easily apprehend higher points when taught unto them ; they discern and know the difi'erences of things to be understood. God's blessing doth accompany use and frequent exercise, and make it effectual to this end ; by degrees we come to a solidness.
5. Sense and experience doth much increase judgment. When smarted for our folly, tasted the sweetness of conversing with God in Christ : 1 Peter ii. 3, ' If so be ye have tasted that the Lord is gracious.' Optima demonstratio est asensihus. Col. i. 6, ' Which briugeth forth fruit, as it doth also in you, since the day you heard of it, and knew
212 SERMONS UPON PSALM CXIX. [SeR. LXXV.
the grace of God in truth.' God is not taught by experience, to whose knowledge all things are present, and at all times, and before all times ; but we are. God is fain to teach us by briars and thorns, as Gideon taught the men of Succoth.
6. Avoid the enemies to it or hindrances of it. I shall name two : — [1.] A passionate or wilful addictedness to any carnal things. Most men live by sense, will, and passion, whereby they enthral that wisdom which they have, and keep it in unrighteousness. Peril omne judicium cum res transit in affectum — truth is a prisoner to their sinful passions and affections, rejecting all thoughts of their future happiness. A man cannot be wise to salvation, and passionately ad- dicted to any temporal interest.
[2.] Pride ; that maketh us either rash or presumptuous, either not using a due consideration, or not humble enough to subject our minds to it. Besides we cast off God's assistance : ' The humble and meek will he guide in judgment ; the meek will he teach his way,' Ps. xxv. 9. Men that lean on their own understandings reject him : Pro v. iii. 5, 6, ' Trust in the Lord with all thine heart, and lean not unto thine own understanding : in all thy ways acknowledge him, and he shall direct thy paths.'
SEKMON LXXV. For I have believed thy commandments. — Yer. 66.
This latter clause may be considered absolutely or relatively ; in itself, or as it containeth a reason of the foregoing petition.
First, Absolutely. These words deserve a little consideration, because believing is here suited with an unusual object. Had it been, For I have believed thy promises, or, obeyed thy commandments, the sense of the clause had been more obvious to every vulgar apprehen- sion. To believe commandments sounds as harsh to a common ear as to see with the ear and hear with the eye. But for all this, the com- mandments are the object ; and of them he saith not, I have obeyed, but I have believed. To take off the seeming asperity of the phrase, some interpreters conceive that commandments is put for the word in general ; and so promises are included, yea, they think principally intended, those promises which encouraged him to hope for God's help in all necessary things, such as good judgment and knowledge are. But this interpretation would divert us from the weight and force of these significant words. Therefore —