Use. Let us be of this temper. Men commonly think that God looketh upon those whom he blesseth with a large increase of temporal things, that he is merciful to those that never see evil, nor feel pain or want. David was not of this mind ; he would have God deal with him as with his friends and favourites ; he leaveth it to God how to express his mercy, who only knoweth what is best for us ; only he beggeth the fruits of his special love. The heart is earthly and worldly when spiritual things are not valued above all the glory and plenty of the world. Our condition is under a curse without these ; in these Christ showed his love : Acts iii. 26, ' Unto you first God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.' He died not to make us rich, honourable, great, but for remission of sin. This is a solid ground of rejoicing ; this abideth for ever.
Doct. 4. We must not affect singularity of dispensations, but be content to be dealt with as others of God's children have been dealt with before us.
We must not expect to go to heaven without difficulties :1 Peter v. 9, ' Knowing that the same afflictions are accomplished in your brethren that are in the world.' We are not alone ; our lot is no harder than others of God's holy ones. All have gone to heaven this way. God will so manifest himself to us, that still there may be room for faith and patience.
SEKMON CXLVII.
Order my steijs in ihj ivorcl : and let not any iniquity have dominion over me. — Ver. 133.
In the former verse the prophet had begged for a comfortable look from God, and some renewed taste of his mercy ; he now amplifies his
382 SERMONS uroN rsALM cxix. [Ser. CXLVII.
request, and as he there prayed for pardoninp^ mercy, so now for sanc- tifying grace. Many that seek mercy to deliver them from the guilt of sin, do not desire grace to deliver them from the power of it ; and yet the one is as necessary as the other, that we may not oflfend God, as well as that sin may not hurt us. To pray only for pardon- ing mercy would seem to he a praying only for our own interest, and not for God's. God's interest lies in our suhjection, our interest lies in impunity and freedom from the curse of the law and the flames of hell ; and let me tell you that our interest is not sufficiently provided for till the heart be sanctified as well as sin pardoned ; for an unholy creature can never be happy, that is clear against the course of all the Lord's wise proceedings. He hath settled everything, and put it into its proper place, and a sinful creature can never enjoy impunity ; therefore, as we need to pray, Lord, be merciful to us, so, Lord, 'order my steps in thy word,' &c.
In this prayer there are two branches : —
1. A petition for grace for the regulation of his life, order my steps according to thy ivord.
2. A deprecation of the contrary evil, ajid let not any iniquity have dominion over me.
The first part of his prayer is by way of prevention, the second is by way of reserve ; and the connection of both doth in effect speak thus, Lord, if thou dost not order my goings, surely iniquity will have dominion over me. Therefore he first prays that God will not permit him to err ; or if the Lord should by his righteous providence permit him to fall, that he might return again to his duty, that sin may not wholly and clearly carry it in his heart, and have a full power over him : Lord, ' order my steps according to thy word ; ' but if I should fail, 'Let not any iniquity have dominion over me.' The same method is used Ps. xix. 13, ' KeejD back thy servant from presumptuous sins.' He doth desire absolutely to be kept from presumptuous sins ; but then he adds by way of supposition and reserve, that if he could not by reason of his naughty heart be kept from them, yet that they might not have full power and dominion over him. Kabbi David Kimchi indeed refers the former branch to the affirmative precept, ' order my steps according to thy word ; ' and the latter branch to the negative precept: and so he makes the meaning to be this. Let me neither break thy laws by omitting any duty or committing any sin. You may take that division of the words if you will.
In the former branch observe the act of grace, order ; the subject, my steps ; the rule, thy loord.
In the latter branch observe the evil deprecated, the dominion of sin, the universality or degree of the deprecation, let not any iniquity, neither great nor small sins, take the throne by turns.
To explain these circumstances, the act of grace, ' order.' The Septuagint, KarevOvvov, direct or set straight my steps. Junius hath it, institue, frame or appoint ; and Ainsworth hath it, firmly direct ; for indeed the word signifies to instruct, order, and establish. We are ignorant and apt to err, therefore God must instruct us ; we are vari- ous and uncertain in our motions, therefore God must order us in a way of obedience, and reduce us into a settled course and method, th^t