VeR. 140.] SERMONS UPON PSALM CXIX. 487
expression, or public countenance and credit, or external advantage, John vi. 26. Vix diligitur Jesus propter Jesum. Or they may love it for internal reasons, as it is a good word, as they that tasted of the power of the world to come ; they may look upon it for pleasure and profit, but not as good and holy. Many look upon the gospel as good and profitable, as offering peace, and pardon, and comfort, and eternal life. Nature, that hath naturally a sense of religion, hath also a hunger after immortality and blessedness ; and therefore the promises of the gospel may be greedily catched after, as offering everlasting life and blessedness. But now a love to that which is pure and holy leaveth a more durable impression upon the soul. And further, many have a liking to the purity of the word, and a general approbation of it, as it is a fit rule for creatures to live by ; yet unless there be a strong pre- vailing affection, all comes to nothing ; and therefore nothing but this love to the word because of its purity is unquestionable.
4. Unless we love the word as pure, we shall fail in many other parts of religion ; we shall not love God as we ought, for God is lovely, not only as the fountain of blessedness, but as he is the most pure and perfect being. He was diligihilis 7iaturce before any emanation of goodness passed from him. We are to love him in desertions, when we feel no good from him, and he seemeth to write bitter things against us, Isa. xxvi. 8. So that we cannot discharge this duty to love God as he is a pure and perfect being if we do not love the word because it is pure. And we shall not love the saints as we ought without this, JPs. xvi. 3. We are to love them for the image of God in them. ' If you love them that love you, what thanks have you? ' Mat. V. 46. We are to love the saints as saints, and for that reason. Once more, we are to hate sin, as filthy, as it is a gross absurdity, and deordination of the human nature : Ps. xcvi. 10, ' Ye that love the Lord, hate evil.' Now, till we have this frame of heart, to love the law as it is pure, we can do none of these things ; for there is the same reason for the one as for the other ; and therefore it is not a nicety, but a necessary frame of heart.
Use 1. To inform us that they can never love God and his ways that hate purity, till their hearts be changed. There are a sort of men in the world whose hearts rise against purity ; for if they see any make conscience of sin, they brand them with the name of Puritans ; so those that seek to keep themselves from sin, and the more holy they are, they are an eyesore to them. Now, can they say, I love thy law because it is pure, and cannot endure to see it copied out in others ? Oh, what a vile disposition is this in you, to be despisers of that which is good ! 2 Tim. iii. 3. None live up to the purity of their profession but you scorn them ; and let me tell you, you scorn that which is most glorious in God himself. Would a father take it well that a slave siiould mock his child because it is like him? So will God take it well that you should scorn those that are good, because they are like their heavenly Father ? These are of the seed of the serpent, who are full of enmity ; they have the old antipathy, Gen. iii. 15 ; Prov. xxix. 27. It is a vile scorn of the God of lieaven to hate a man for his holiness. And they can never love the law, whatever they pretend, that do not love the law for its purity. A carnal dis-
488 SERMONS UPON TSALM CXIX. [SeR. CLVII.
tempered appetite hatli no taste for the word of God, as it is a direction to holiness, 2 Cor. ii. 14.
Use 2. To inform ns in what rank to place principles. Tliere are several sorts of principles ; there are some that are false and rotten, and some more tolerable, and some good and sound, and some rare and excellent.
1. There are some false and rotten principles, as carnal example and custom. Men will do as they have done, or as others do ; they will own the religion that their fathers have done, be it what it will. By the same reason you may serve Mahomet as well as Christ. A man that standeth upon the vantage-ground is not taller than another ; such are of no better constitution than tlie Turks, only they stand upon the vantage-ground. Another rotten principle is vaingloiy, to be seen of men, Mat. vi. ; they pray and give alms to be seen of men. ' Come see my zeal for the Lord of hosts,' saith Jehu. Vainglory many times filleth the sails, and carries us on in the service of God. So secular and worldly interests and ends ; as the Pharisees made long prayers that they might devour widows' houses, Mat. xxiii. ; that is, they made long prayers and show of devotion, to be trusted with the management of widows' estates, to make a prey of them. All that I shall say to this principle is this, that it is better for the world that men would serve God anyhow, that Christ should be served out of vainglory, than not served at all ; as the apostle saith some preach Christ out of envy, and others out of good-will, but I am glad so Christ be preached, Phil. i. 18 ; though they themselves be rotten-hearted hypocrites, yet the world fares the better for it.