Reasons.
1. Because they are instances both of the duty and the success.
[1.] Of the duty. Our words are of the more force when our actions correspond, and do not disprove and contradict them ; as the Lord Jesus, that taught humility, was the great instance and example of it : ' Learn of me, for I am meek and lowly ; "" not only in his doctrine, but his practice : Mat. xi. 29 ; and his servant Paul, ' Be followers of me, as I also am of Christ,' 2 Cor, xi. 1 ; 2 Thes. iii. 7, * Yourselves know how ye ought to follow us ; for we behaved not ourselves disorderly among you.' Actions have a strange force to produce like practice in others, far more than words and exhortations. The doctrine showeth our duty, but the example showeth it is practicable, by men who have
VeR. 3] SERMONS UPON PSALM CXXXI. 451
not divested themselves of the interests of flesh and blood, no more than we have.
[2.] The success : 2 Cor. i. 4, 'Who comforteth us in all our tribu- lation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.* That is more warmly said which is spoken by experience. A report of a re- port is a cold tliins^. David did not thrust forth himself into the world, but waited the will of God, and it succeeded well. For the present it quieted his soul, and afterward obtained the thing promised. So in a case of comfort for pardon of sin : Ps. cxxx. 5-7, ' I wait for the Lord, my soul doth wait, yea, more than they which wait for the morn- ing. Let Israel hope in the Lord ; for with the Lord there is mercy, and with him is plenteous redemption.'
2. This is one part of the communion of saints, to provoke and en- courage others to trust in God by our example and experience, as we ourselves also should be excitetl by their experience and example to be more obedient to God, and patiently and comfortably to wait for his salvation : Kom. i. 12, ' That I may be comforted by the mutual faith both of you and me.' We thus mutually strengthen one another. Good is diffusive, and seeketh to propagate itself, as fire turneth all about it into fire. Certainly it is the disposition of God's people, when they have found any comfort and benefit by Christ themselves, they invite others to share with them. Thus David penneth his Maschil, Ps. xxxii., the title. When he found the way of easing his own consci- ence, he is willing to instruct others. So in the first of John, Andrew calleth Peter when he had found Christ, ver. 41 ; and Philip calleth Nathaniel, ver. 45. Carnal things are possessed with envy ; they that are rich and great in the world would shine alone ; and when they are gotten at the top themselves, are loath to teach others how to climb up alter them. And wlien any take up religion out of faction and carnal aims, they would enclose and impropriate the common salvation ; there- fore they envy the credit and hope of it to others, that they may shine alone, or be the better esteemed. Mules and creatures of a mixed and bastard production never procreate and beget after their kind. False and mongrel christians are envious rather than communicate. But those that have really tasted of the Lord's goodness are glad of com- pany, and it is a great satisfaction to them when they can promote the good of others' souls : 1 John i. 3, ' These things declare we unto you, that ye may have fellowship with us,' &c.
3. Mercy, according to the covenant of grace, giveth the same grounds of faith and hope to every one within the church ; so that whatever of favour is shown to one of God's people, it Ls of a general use and profit to others : P.s. cxv. 9-13, ' 0 Israel, trust thou in the Lord ; he is their help and shield. 0 house of Aaron, trust thou in the Lord ; he is their help and shield. Ye that fear the Lord, trust in the Lord ; he is their help and shield. The Lord hath been mindful of us ; he will bless us: he will bless the house of Israel ; ho will bless the house of Aaron : he will bless them that fear the Lord, both small and great.' The scripture showeth that as the duty of trusting in the Lord is common to all sorts of persons, so the blessing of trust is common, and doth belong to all sorts of believers, small and great. God's Israel consists of several degrees of men. There are magistrates who have
452 SERMONS UPON PSALM CXXXL [SeR. V.
their peculiar service; there are ministers who intercede between God and man in things belonging to God ; and there are the common sort of them that fear God, and are admitted to the honour of being his people. Now these have all the same privileges. If God be the help and shield of the one, he will be the help and shield of the other ; if he bless the one, he will bless the other. Every one that feareth God, and is in the number of true Israelites, may expect his blessing as well as public persons ; the meanest peasant as well as the greatest prince, as they have leave to trust in God, so they may expect his blessing. And the reasons are, partly because they have all interest in the same God, who is a God of goodness and power, able and willing to relieve all those that trust in him. He is alike affected to all his children, and beareth them the same love. His saints are now as dear to him as ever : ' This honour have all his saints,' that he will beautify their faces with salvation, Ps. cxlix. 9. Partly because they have the same covenant as a common charter : Acts ii. 39, ' The promise is unto you and unto your children, and to all that are afar off.' Partly because they have the same Eedeemer : 1 Cor. i. 2, ' Jesus Christ, theirs and ours.' Kich and poor, he paid the same ransom for souls : Exod. xxx. 15, ' Half a shekel.' He is not a more worthy Christ to one than to another : Kom. iii. 22, ' There is no difference.' There may be in the degree of reception. A jewel may be held by a child and a man. Partly because the faith of one is as acceptable to God as the faith of the other, as to the kind, though not to the degree : 2 Peter i. 1, ' To them who have obtained like precious faith with us,' laorniov irla-riv. So that though there be some difference in God's dealing with his saints as to arbitrary bless- ings, yet the universal promise belongeth to all ; and the particular promises, which are but branches of that universal, will be made good to all in the same case. They are branches of the covenant made with all the faithful, &c.