"entangled and plunged in soul-evils, and often "frustrate in my thoughts against these evils, and "in my aims at the good, which is my task and "duty."

And was not this Paul's condition? May you not complain in his language? And happy will you be, if you do so with some measure of his sense. Happy in crying out of wretchedness! Was not this his malady, when I would do good, evil is present with me? But know once, that though thy duty is this, to eschew evil and do good, yet thy salvation is more surely founded than on thine own good. That perfection which answers justice and the law, is not required of thee: thou art to walk not after the flesh, but after the Spirit; but in so walking, whether in a low or high measure, still thy comfort lieth in this, that there is no condemnation to them that are in Christ Jesus, as the Apostle begins the next chapter after his sad complaints. Again, consider his thoughts in the close of the vii. chapter, perceiving the work of God in him, and differencing that from the corrupt notions of himself, and so finding at once matter of heavy complaint, and yet of chearful exultation, O! wretched man that I am; and yet with the same breath, thanks to God, through Christ Jesus our Lord.

So then mourn with him, and yet rejoice with him, and go on with courage as he did; still fighting the good fight of faith. When thou fallest in the mire, be ashamed and humbled, yet return and wash in the fountain opened, and return and beg new strength to walk more surely. Learn to trust thyself less, and God more, and up and be doing against thine enemies, how tall and mighty soever be the sons of Anak. Be of good courage, and the Lord shall be with thee, and shall strengthen thy heart, and establish thy goings".

Do not lie down to rest upon lazy conclusions, that it is well enough with thee, because thou art out of the common puddle of profaneness; but look

s Rom. vii. 21.

2.Tim. iy. 7.

Psal. xxvii. ult.

further, to purge from all filthiness of flesh and spirit, perfecting holiness in the fear of God. Do not think thy little is enough, or that thou hast reason to despair of attaining more, but press, press hard toward the mark and prize of thy high calling. Do not think all is lost, because thou art at present foiled: the experienced soldier knows that he hath often won the day after a fall, or a wound received; and be assured, that after the short combats of a moment, follows an eternity of triumph.

Let him seck peace and ensue it.] Omitting the many acceptations of the word peace, here, particularly external peace with men, I conceive, is meant; and this is to be sought, and not only to be sought when it is willingly found, but we are to pursue and follow it when it seems to fly away: but yet so to pursue it, as never to step out of the way of holiness and righteousness after it, and to forsake this rule that goes before it, of eschewing evil and doing good. Yea, mainly in so doing is peace to be sought and pursued, and most readily to be found and overtaken in that way; for the fruit of righteousness is peace3.

1st, Consider that an unpeaceable, turbulent disposition, is the badge of a wicked mind; as the raging sea, still casting up mire and dirt. But this love of peace, and in all good ways seeking and pursuing it, is the true character of the children of God, who is the God of peace. True, the ungodly (to prevent their own just challenge as Ahab) call the friends of true religion disturbers, and the troublers of Israel; and this will still be their impudence: but, certainly, they that love the welfare of Jerusalem, do seek, and pray for, and work for peace all they can; as a chief blessing, and the fruitful womb of multitudes of blessings.

2dly, Consider then, that to be deprived of peace,

is a heavy judgment, and calls for our prayers and tears to pursue it, and intreat its return; to seek it from his hand that is the sovereign dispenser of peace and war; to seek to be at peace with him, and thereby good, all good shall come unto us, and particularly this great good of outward peace in due time; and the very judgment of war shall in the event be turned into a blessing. We may pursue it amongst men, and not overtake it; we may use all

good means, and fall short: but pursue it up as far as the throne of grace; seek it by prayer, and that will overtake it, will be sure to find it in God's hand, who stilleth the waves of the sea, and the tumults of the people. If he give quietness, who then can disturb1?

W

2

He that will love life.] This is the attractive, life, long life, and days of good, is the thing men most desire; for if evil days, then it is so much the worse that they be long, and the shortest of such seem too long; and if short being good, this cuts off the enjoyment of that good: but these two compleat the good, and suit it to mens wishes, length and prosperity of life.

It is here supposed that all would be happy, that all desire it, carried to that by nature, to seek their own good: but he that will love it, that is here, that will wisely love it, that will take the way to it, and be true to his desire, must refrain his tongue from evil, and his lips that they speak no guile; he must eschew evil and do good, seek peace and ensue it. You desire to see good days, and yet hinder them by sinful provocations; you desire good clear days, and yet cloud them by your guiltiness.

Thus many desire good here, yea, and confusedly the good of the life to come; because they hear it is life, and long life, and that good is to be found in it, yea, nothing but good: but in this is our folly, we will not love it wisely. The face of our desire is towards it, but in our course we are rowing from it, down into the dead sea. You would d Job. xxii. 24. e Psal. lxv. 7. f Job xxxiv. 29.

all have better times, peace and plenty, and freedom from the molestation and expence of our present condition: why will you not be persuaded to seek it in the true way of it?

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But how is this? Do not the righteous often pass their days in distress and sorrow, so as to have few and evil days, as Jacob speaks Yet is there a truth in this promise, annexing outward good things to godliness, as having the promises of this life and that which is to come"; and it is so accomplished to them, when the Lord sees it convenient, and conducing to their highest good; but that he most aims at, and they themselves do most desire: and therefore, if the abatement of outward good, either as to the length or sweetness of this life, serve his main end and theirs better, they are agreed upon this gainful commutation, of good for infinitely better.

The life of a godly man, though short in comparison of the utmost of nature's course, yet may be long in value, in respect of his activity and attainment to much spiritual good. He may be said to live much in a little time; whereas they that wear out their days in folly and sin, diu vivunt sed parum, i. e. they live long, but little; or, as the same writer again speaks, non diu vixit, diu fuit, i. e. he lived not long, but existed long. And the good of the godly man's days, though unseen good, surpasses all the world's mirth and prosperity, that makes a noise, but is hollow within, as the crackling of thorns, a great sound, but little heat, and quickly done; as St. Augustin says of Abraham, he had dies bonos in Deo, licet malos in seculo, good days in God, though evil days in his generation. A believer can make up an ill day with a good God, and enjoying him, hath solid peace; but then that which is abiding, that length of days, and that dwelling in the house of God in that length of days, is that which eye hath not seen, nor ear heard, &c. They are good days, or rather one everlasting day, 8 Gen. xlix. 7. h1 Tim. iv. 8. i 1 Cor. ii. 9.

which has no need of the sun, nor moon, but immediately flows from the first and increated light, from the Father of lights; his glory shines in it, and the Lamb is the light thereof.

Ver. 12. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; but the face of the Lord is against them that do evil.

THE wisest knowledge of things is to know them in their causes; but there is no knowledge of causes so happy and useful, as clearly to know and firmly believe the universal dependence of all things upon the first and highest cause, the cause of causes, the spring of being and goodness, the wise and just ruler of the world.

This the Psalmist', and here with him the Apostle, gives as the true reason of that truth they have averred in the former words, the connexion of holiness and happiness. If life, and peace, and all good be in God's hand to bestow when it pleaseth him, then sure the way to it, is an obedient and regular walking, in observance of his will; and the way of sin is the way to ruin: for the eyes of the Lord are upon the righteous, &c. and his face is against them that do evil.

In the words there is a double opposition; of. persons, and of their portion.

1st, Of persons, The righteous and evil-doers. These two words are often used in the scriptures, and particularly in the book of Psalms, to express the godly and the wicked; and so this righteousness is not absolute perfection or sinlessness, nor is the opposed evil, every act of sin, or breach of God's law: but the righteous be they that are students of obedience and holiness, that desire to walk as in the sight of God, and to walk with God, as Enoch did; that are glad when they can any way serve him, and grieved when they offend him; that feel and bewail their unrighteousness, and are earnestly breathing

k Rev. xxi. 23.

! Psal. xxxiv. 15, 16.