4. Diligence and heedfulness — (1.) To observe afflictions ; (2.) To improve them.
[l.] To observe what falleth out, from what hand it cometh, to what issue it tendeth ; otherwise, if we observe it not, how can we acknowledge it, give God the glory of his wisdom and goodness ? In heaven, when we shall know as we are known, it will be a great part of our lauding of God to look back on his providence conducting us through troubles, as it is pleasant for travellers in their inn to discourse of the deepness and danger of the ways. And now, when we rather are known than know, Gal. iv. 9, it is useful and comfortable to take notice of God's dealing with us. Oh, what a deal of wisdom, faithful- ness, and truth may we see in the conduct of his providence ! Gen. xxxii. 10, ' I am not worthy of the least of all thy mercies, and of all the truth which thou hast showed unto thy servant ; for with my staff I passed over this Jordan, and now I am become two bands ; ' Ps. cxix. 75, ' I know, 0 Lord, that thy judgments are right, and that in faith- fulness thou hast afflicted nie.' What necessity of his chastisement to prevent our pride, security, negligence! with what wisdom was our cross chosen ! how did God strike in the right vein ! you were run- ning on apace in some neglect of God till he awakened you. This observation will help us to love God, who is vigilant and careful of our welfare. It will allay all the hard thoughts that we have of the seem- ing severity of his dispensations.
[2.] Diligence to improve it for the bringing about of this good. We must not be idle spectators, but active under God ; we must more
VeR. 72.] SERMONS UPON' PSALM CXIX. 261
stir up ourselves, and exercise ourselves to fjodliness. The afflictiou of itself is a dead thing ; there must be help : Phil. i. 19, ' For I know this shall turn to my salvation through your prayer, and the supply of the spirit of Jesus Christ;' 2 Cor. i. 11, 'Ye also helping together hy prayer for us.' It is not the nature of the cross, nor the power of in- herent grace, without the actual influence of the Spirit, that makes troubles profitable. We must excite ourselves also, for the saints are not only passive objects, but active instruments of providence. "We are not merely to be passive : Heb. xii. 11, 'It yieldeth the pleasant fruit of righteousness to them that are exercised thereby.' God exer- cisetli us with the rod, and we must exercise ourselves under the rod. We are engaged to use all holy means to this end, searching, praying, rousing up ourselves, learning our proper lessons ; then we will come and make our acknowledgment, ' It is good for me that I have been afflicted;
SEEMON LXXX.
Tlie laio of thy mouth is better to me than thoiisands of gold ana silver. — Yer. 72.
These words may be conceived as a reason of what was said in the foregoing verse. David hath told us there that it was good for him that he was afflicted, because of the benefit obtained by his afflictions ; lie had learned God's statutes, knew more of his duty, and had a heart to keep closer to it. Now this gain was more to him than his loss by affliction ; for he doth not value his happiness by his temporal inte- rests so much as by his thriving in godliness. All the wealth in the world was not so much to him as the spiritual benefit which he got by his sore troubles ; for ' the law of thy mouth,' &c.
The text is a profession of his respect to the word, a profession which containeth in it the very spirit of godliness-, a speech that becometh only such a man's mouth as David was, one that is sincerely godly. l\Iany will be ready to make this profession, but other things do not suit ; the profession of their mouths is contradicted by the disposition of their hearts, and the course and tenor of their lives. Observe here two things : —
1. The things compared.
2. The value and preference of the one above the other.
[1.] The things compared. On the one side there is the laic of God's mouth; on the other, thousands of gold and silver.
[2.] The value and preference of the one above the other, it is better to me, it is better in itself. There was reason for his esteem and choice. Many will say it is better in itself, but David saith it is better to me. Let us explain these circumstances as they are laid.
[1.] The things compared.
(1.) On the one side there is ' the law of God's mouth ; ' it is God's own word, and we should be as sure of it as if we had heard him utter and pronounce it with his own mouth, or had received it immedi-
262 SERMONS UPON PSALM CXIX. [SeR. LXXX.
ately by oracle from him. And indeed that is one way to raise this esteem : 1 Thes. ii. 13, ' Eeceiving it not as the word of men, but, as it is in truth, the word of God, which worketh effectually in you that believe.' In the word we must consider two things — the author- ity of it, and the ministry of it. If we consider the authority of it, so it Cometh from God's mouth ; if we consider the ministry of it, so it coraeth by man's mouth, for he speaheth to us by men : 2 Peter i. 21, ' Holy men spake as they were moved by the Holy Ghost.' If we look to the ministry only, and not to the authority, we are in danger to slight it ; certainly shall not profit by it. Many do so, as Samuel thought Eli called him, when it was the Lord, 1 Sam. iii. 7, 8 ; but when we consider who is the author of it, then it calleth for our rever- ence and regard.