Use 2. Of encouragement to poor Christians that have a sense of weakness. Before Plato's school was written, ' Let none but the learned come in hither ;' but Christ inviteth the simple. That none might be discouraged, he speaketh to all sorts : Prov. viii. 4, 5, ' Unto you, 0 men, I call, and my voice is to the sons of men : 0 ye simple, under- stand wisdom ; and ye fools, be of an understanding heart.' That which is spoken to all is thought to be spoken for none. Christ speaketh to men under their several distinctions, noble, base^ young or old, rich or poor. If any earthly profit be offered to any that will take it, who will exempt themselves? None are so modest. But in spiritual things persons are more stupid. Let none be discouraged by weakness of parts; all are invited to learn, and here they may be taught, of any capacity. Oh ! but how many will say, I am so weak of understanding, that I shall make no work of such deep mysteries as are contained in the scriptures. I answer —
1, Many times this objection cometh from a sluggish heart; to ease themselves of the trouble of a duty, as meditation or prayer, they pre- tend weakness, they would have a rule that v/ould make knowledge.
2, If it be serious, God is able to interpret his own book unto thee. He must indeed open the door, or we cannot get into the knowledge of truths there. If you had better parts you would be but groping about the door. He that hath not the right key is as far from entering the house as he that hath none. If the Spirit of God be thy master, thou shalt learn, though never so blockish.
3, Wisdom stands upon the threshold, or at the door of God's word, as ready to open the treasures of knowledge : ' The entrance of thy
YeR. 131.] SERMONS UPON PSALM CXIX. 357
word givetli light.' No sooner is a soul entered into the Spirit's school but he becometh a proficient ; on first acquaintance with scriptures he seeth great light. Yea, she sendeth abroad to invite comers : Prov. ix. 3-5, ' She hath sent forth her maidens, she crieth upon the highest ])laces of the city, Whoso is simple let him come in hither: as for him tliat wanteth understanding, she saith to him, Come eat of my bread, and drink of the wine which I have mingled.' Therefore go on with thy duty. He that sent an interpreter to the eunuch to guide him, when reading part of Isaiali's prophecy which he understood not, will direct and guide thee in the knowledge of all necessary truths, Ps. XXV. 8, 9 ; Prov. ii. 2-5.
4. It is a good advantage to be sensible of our blindness : Rev. iii. 17, 18, ' Because thou sayest, I am rich, and increased with goods, and stand in need of nothing ; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked : I counsel thee to buy of me gold tried in the fire, that thou mayest be rich ; and white raiment, that thou mayest be clothed, and that the shame of tby nakedness do not appear ; and anoint thee thine eyes with eyesalve that thou mayest see.' The first thing a man seeth is his own blindness, nakedness, and wretchedness : John ix. 39, ' And Jesus said, For judgment 1 am come into the world, that they which see not might see, and that they which see might be made blind.' Many times they which conceitedly think they see are made blind. Those that are ignorant and humbled under the sense thereof, Christ will open their eyes ; but they that are con- ceited of their own parts and knowledge, their hearts are darkened more and more, and they are given up to follow their own fancies. The simple may see further than others, because they swell not with the presumption of their own wit. Surgunt indocii, et rcqjiuat caelum, cum nos doctrina nostra cletrudimur in geliennam. Sometimes simple people are more forward and earnest than others, and men of weak parts and small breeding may have strong affections. A blunt iron, when heated, may enter deeper into a board than a sharp tool when cold. Great doctors and rabbis are proud and careless, and poor broken-hearted sinners are warm and serious. Your labour will not be in vain.
SERMON CXLIY.
I opened imj mouth, mid panted : for I longed for thy commandments.
— Yer. 131.
Here is the use that the Psalmist maketh of the former commenda- tion of the word ; it is wonderful and mysterious, clear and perspicuous; now he declareth his great affection to it. These words were used by Nazianzen when his father committed to him the care of the church of Nazianzum ; he beginneth his speech with it, Orat. viii., as being a word of more than ordinary comfort and grace and direction. David was in a fainting condition through the passionateness of his desire, ' I longed ;' and that longing caused a languor, as all strong desires
358 . SERMONS UPON PSALM cxix. [Ser. CXLIV.
do. His affection wrought upon his body, or else affected his soul, as bodily refreshments desired and wanted do the body, ' I opened my mouth, and panted: for I longed for thy commandments.' In the words there are —