A71S. 1. We are not altogether without this benefit : 2 Chron. vii. 12, •' The Lord said, I have lieard thy prayer.' Many times God maketh his love conspicuous to his people in a low condition ; they are oppressed sore, but not grinded to powder ; it is a blessing we are not quite destroyed. Exod. i. 12, The Israelites, the more they were afflicted, the more they multiplied ; and the Egyptians were grieved for the children of Israel, that they were not extinguished. God dealeth with us as then he did with them, 2 Sam. xii. 7. But I will grant them some deliverance.
2. We are now under the sad effects of our former unthankfulness, and by remembering our duty we may see our sin, Hosea iv. 3, 4. Ingratitude and walking unanswerably to received mercy is the great and crying sin of God's people ; therefore we should humble ourselves that we did so little good in former times of liberty, that God had so little glory and service from us. Now God by his present providence showeth us the difference : Deut. xxviii. 47, 48, ' Because thou servest not the Lord thy God with joy fulness, and with gladness of heart, for the abundance of all things ; therefore thou shalt serve thine enemies,' <&c. ; 2 Chron. xii. 8, ' Nevertheless they shall be his servants, that they may know my service, and the service of the kingdoms of the countries.' Eirst we must be humbled for the abuse of former mercies before we ■seek new.
3. That we may know what to have in our eye, when we are asking for mercies. The end is first in intention, though last in execution. Do not pray to serve thy lusts more freely, nor think how to execute revenge, be quits with those that hate us, nor how we shall be pro- vided for ; but what glory and service we may bring to God : Ps. Ixxv. 2, ' When I shall receive the congregation, I will judge uprightly.' These mercies must not be abused to licentiousness, or to nourish our- selves in sin or stupid security ; but in duty and service.
4. It teacheth us how to make our promises, and oblige ourselves to God. When you come to promise duty and obedience to God, be sure to be sincere and holy ; make due provision that it may be so by morti- fying the roots of such distempers as will betray us. When a people in a low condition have a real inclination to praise and glorify God by their mercies as soon as they shall receive them, it is an argument God will hear and grant.
Thirdly, But when we are praying for deliverance, we should inter- pose promises of obedience, as David doth here, ' Deliver me from the oppression of man : so will I keep thy precepts.' (1.) To show there is the ratio dati et accepti, to show the law of giving and receiving is natural to us ; it is an ingrafted principle in men's minds. When we think of God's giving, we should think of returning something. An intercourse between God and us is maintained by mercies and duties : jiot that God needeth, or that we can oblige him, but this qualifieth
408 SERMONS UPON PSALM CXIX. [SeR. CL.
US. Intercourse is lost when we would receive all and return nothing. (2.) A solemn promise is necessary to excite and quicken our dulness, or a bond upon us, or a bridle to our inconstancy. We cannot unbind ourselves again from our strict obligation to obedience.
Use. Well, then, let us make good tlie vows of our distress ; they must be paid, or else God is mocked : Eccles. v. 4, ' When thou vowest a vow unto God, defer not to pay it ; for he hath no pleasure in fools : pay that which thou hast vowed ; ' Job xxii. 27, ' Thou shalt make thy prayer unto him, and he shall hear thee ; and tliou shalt pay thy vows.'
SERMON CL.
Make ihj face to shine upon thy servant; and teach me thy statutes. —
Ver. 135.
This verse is wholly precatory. Most of the verses of this psalm have a prayer with an argument, but here both the branches are petitory. Observe in the words —
1. The blessings prayed for.
2. The order of these petitions.
3. The connection that is between them.
1. The blessings he prayeth for are two — (1.) For God's favour; (2.) For his direction in God's ways ; spiritual consolation and increase of sanctification. David could not live out of God's favour nor with- out his direction ; therefore he prays heartily for both.
2. The order of these petitions — first, ' Make thy face to shine ; * and then, ' Teach me thy statutes.' God's favour is the fountain of all goodness to his children and servants ; and until we have that we can have nothing : there we must begin. They that have not the favour of God are left to their own sway, and their own hearts and counsels ; but those whom he loves know his secrets and are guided by his Spirit.
3. The connection. He prays not for one, but for both ; for God giveth both together, consolation and direction, and we must seek both together ; for we cannot expect God should favour us while we walk in a wrong way and contrary to his will.