TORONTO
SHERATON
MEMORIAL LIBRARY
EASTER. I**
lo.
No.
THE
WORKS OF THOMAS MANTON, D.D.
VOL. VII.
COUNCIL OF PUBLICATION.
W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational
Union, Edinburgh.
JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh.
THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University,
Edinburgh.
D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church,
Edinburgh.
WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church
History, Reformed Presbyterian Church, Edinburgh.
ANDREW THOMSON, D.D., Minister of Broughton Place United Presby
terian Church, Edinburgh.
iTbitor.
REV. THOMAS SMITH, D.D., EDINBURGH.
THE COMPLETE WORKS
THOMAS MANTON, D.D,
VOLUME VII.
CONTAINING
SEVERAL SERMONS UPON THE CXIX. PSALM.
LONDON:
JAMES NISBET & CO., 21 BERNERS STREET.
1872.
CONTENTS.
SEVERAL SERMONS UPON THE cxix. PSALM.
SERMON LIIL "And I will delight myself in thy command
ments, which I have loved," ver. 47, .
LIV. " My hands also will I lift up to thy command
ments, which I have loved ; and I will medi
tate in thy statutes," ver. 48, . . .12
v LV. "Kemember thy word unto thy servant, upon
which thou hast caused me to hope," ver. 49, . 20
LVI. " This is my comfort in my affliction ; for thy
word hath quickened me," ver. 50, . . 28
LVIL " The proud have had me greatly in derision j yet
have I not declined from thy law," ver. 51, . 39
LV1IL " I have remembered thy judgments of old,
Lord ; and have comforted myself," ver. 52, . 47
LIX. " Horror hath taken hold on me, because of the
wicked which forsake thy law," ver. 53, . 56
LX. " Thy statutes have been my songs in the house
of my pilgrimage," ver. 54, . .64
LXI. " I have remembered thy name, Lord, in the
night, and have kept thy law," ver. 55, . 76
LXIL " I have remembered thy name, Lord, in the
night, and have kept thy law," ver. 55, . 87
LXIII. " This I had, because I kept thy precepts," ver. 56, 95
LXIV. " Thou art my portion, Lord : I have said that
I would keep thy words," ver. 57, . 105
VOL. VlL "
CONTENTS.
PAGE
LXV. " I entreated thy favour with my whole heart :
be merciful unto me according to thy
word," ver. 58, . . . .118
n LXVI. " I thought on my ways, and turned my
feet unto thy testimonies," ver. 59, . 125
w LXVII. " I made haste, and delayed not to keep thy
commandments," ver. 60, . .135
LXVIII. " I made haste, and delayed not to keep thy
commandments," ver. 60, . .144
LXIX. "The bands of the wicked have robbed
me : but I have not forgotten thy law,"
ver. 61, . . . . . 152
LXX. " At midnight I will rise to give thanks unto
thee, because of thy righteous judg
ments," ver. 62, . . . 160>
yy LXXI. " I am a companion of all them that fear
thee, and of them that keep thy pre
cepts," ver. 63, . . . .171
LXXII. "The earth, Lord, is full of thy glory : teach
me thy statutes," ver. 64, . . 183-
LXXIII. " Thou hast dealt well with thy servant,
Lord, according to thy word," ver. 65, . 192
LXXIV. " Teach me good judgment and knowledge :
for I have believed thy commandments,"
ver. 66, . . . . . 203-
LXXV. " For I have believed thy commandments,"
ver. 66, . . . . . 212
LXXVI. " Before I was afflicted I went astray ; but
now I have kept thy word," ver. 67, . 222
LXXVII. " Thou art good, and doest good : teach me
thy statutes," ver. 68, . . . 235
LXXVIII. "Teach me thy statutes," ver. 68, . . 246-
LXXIX. "It is good for me that I have been af
flicted ; that I might learn thy statutes,"
ver, 71, . . . . .251
LXXX. " The law of thy mouth is better to me than
thousands of gold and silver," ver. 72, 261
CONTENTS. VII
MOT
SERMON LXXXL " Thine hands have made me and fashioned
me : give me understanding, that I may
learn thy commandments," ver. 73, . 270
LXXXIL " They that fear thee will be glad when they
see me; because I have hoped in thy
word," ver. 74, . . . . 280
LXXXIII. "I know, O Lord, that thy judgments are
right, and that in faithfulness thou hast
afflicted me," ver. 75, . . . 288
LXXXIV. " Let, I pray thee, thy merciful kindness be
for my comfort, according to thy word
unto thy servant," ver. 76, . . 300
LXXXV. " Let thy tender mercies come unto me, that
I may live : for thy law is my delight,"
ver. 77, . . . .309
LXXXVI. " Let the proud be ashamed ; for they dealt
perversely with me without a cause :
but I will meditate in thy precepts,"
ver. 78, . . . . . 322
LXXXVII. " But I will meditate in thy precepts. Let
those that fear thee turn unto me, and
those that have known thy testimonies,"
ver. 78, 79, . . . 331
LXXXVIIL " Let my heart be sound in thy statutes, that
I be not ashamed," ver. 80, . . 339
LXXXIX. " My soul fainteth for thy salvation ; but I
hope in thy word," ver. 81, . . 349
XC. " Mine eyes fail for thy word, saying, When
wilt thou comfort me," ver. 82, .361
XCI. " For I am become like a bottle in the smoke :
yet do I not forget thy precepts," ver.
83, 372
XCII. " The proud have digged pits for me, which
are not after thy law," ver. 85, . . 381
XCIII. " For ever, Lord, thy word is settled in
heaven," ver. 89, . . .391
XCIV. " Thy word is settled in heaven," ver. 89, . 400
viii CONTENTS.
PAGE
SERMON XCV. " Thy faithfulness is unto all generations :
thou hast established the earth, and it
abideth," ver. 90, ... 407
XCVL " They continue this day according to thine
ordinances : for all are thy servants,"
ver. 91, .... 413
y, XCVII. "Unless thy law had been my delights, I
should then have perished in mine afflic
tion," ver. 92, ..... 420
>? XCVIII. " I will never forget thy precepts : for with
them thou hast quickened me," ver. 93, 428
XCIX. " I am thine, save me : for I have sought thy
precepts," ver. 94, . . 442
~ C. " I have seen an end of all perfection : but
thy commandment is exceeding broad,"
ver. 96, .... 451
97 CI. " Oh, how love I thy law ! it is my medita
tion all the day," ver. 97, . .463
OIL " Oh, how love I thy law ! " &c., ver. 97, . 472
?? GUI. "Thou, through thy commandments, hast
made me wiser than mine enemies ; for
they are ever with me," ver. 98, . 482
SEVERAL SERMONS UPON THE
CXIL PSALM.
.
VOL VII.
SEVERAL SERMONS UPON THE
CXIX. PSALM.
SERMON LIII.
And I will delight myself in thy commandments, which I have
loved. VER. 47.
%
THE man of God is giving arguments to enforce his request that ' the
word of truth might not be taken utterly out of his mouth.'
1. He could not bear it, because all his hopes of felicity were built
upon it, ver. 43.
2. He promiseth constancy of obedience, ver. 44.
3. Liberty of practice, ver. 45.
4. Liberty of profession, not hindered by fear or shame, but should
be borne out with confidence in that profession.
5. He urgeth in the text with what delight he should carry on the
work of obedience, ' And I will delight myself in thy commandments,
which I have loved.' In which observe
1. His great pleasure and contentment is asserted and professed, /
u: ill delight myself.
2. The object of it, in thy commandments.
3. The fundamental reason or bottom cause of this delight, which
I have loved.
Doct. A gracious heart doth Jove and delight in the commandments
of God : the godly are described by it. Hence David makes it the
character of a blessed man : Ps. i. 2, ' His delight is in the law of the
Lord, and in that law doth he meditate day and night. And Ps. cxii.
1, 'Blessed is the man that feareth the Lord, and delighteth greatly
in his commandments.' Paul asserts of himself, as a comfortable
evidence of his sincerity in the midst of his infirmities, Rom. vii. 22,
' For I delight in the law of God after the inward man.' By ' the
inward man' he means the renewed part, that is pleased with all
things that please God, if we have such a delight as is above the
delight of sense, <fec. I will
1. Explain the point as it lieth here in the tact.
2. Show how the heart is brought to this; for corrupt nature is
otherwise affected.
4 SERMONS UPON PSALM CXIX. [SEE. LIII.
First, To explain the point.
1. His pleasure and contentment is asserted, ' I will delight myself.'
A Christian hath his joys and delights, but they are pure and chaste ;
they delight in the Lord, and in his word and ways : Phil. iv. 4, ' Re
joice in the Lord always ; and again I say, Rejoice.' He hath a liberty,
d\\a pbvov Iv Kvpty, ' but only in the Lord/ 1 Cor. vii. 39 ; not only
may, but must. It 'is his duty. Joy is a great part of his work ; not
our felicity or wages only, but our work also. Now, I shall prove
that all the pleasures and delights of the earth are nothing to the plea
sures and delights which the godly do find in God and in a holy life.
[1.] These delights are more substantial. It is not a superficial joy
that they are delighted withal, but a substantial joy. It must needs
be so, partly because these are better grounded, not built upon a
mistake and fancy, but the highest warrant and surest foundation
which mankind can build upon, the word of the eternal God, which
can never fail ; whereas the joy that is merely built upon carnal de
lights is built upon a fancy and mistake. Both are represented by
the apostle : 1 John ii. 17, ' The world passeth away, and the lust
thereof ; but he that doth the will of God abideth for ever.' If they
considered the shortness of their pleasures, and in what a doleful case
their wealth, and honour, and fleshly delights will leave them, they
would have little list to be merry till they had looked after a more
stable blessedness. The world will be soon gone, and the lust and gust
thereof gone also ; but he that goeth on with the work of holiness,
building on the promise of another world, layeth a sure foundation.
Partly because they do more intimately affect the soul. Sensual de
lights do not go so deep as the delights of holiness : Ps. iv. 7, ' Thou
hast put gladness in my heart, more than in the time when their corn
and their wine increased ; ' like a soaking shower that goeth to the
root. The other tickleth the senses ; poor, slight, and outside com
forts, that do not fortify the heart against distresses, much less against
the remembrance of our judge, or the fears of an offended God, or the
serious thoughts of another world. For these two reasons, the joys of
a Christian, stirred up in him by the conformity of his will to the will
of God, are solid, substantial joys. A wicked man may be jocund
and jovial, but he hath not the true delight ; he may have more
mirth, but the Christian hath the true joy : ' In the midst of mirth
the heart is sorrowful.' It is easy to be merry, but it is not easy to be
joyful, or to get a substantial delight.
[2.] These delights are more perfective ; a man is the better for them.
Other delights, that please the flesh, feed corruption, but these corro
borate and strengthen graces. They are so far from disordering the
mind, and leading us to sin, that they compose and purify the mind,
and make sin more odious, and fortify us against the baits of sense,
which are the occasion of all the sin in the world. All our joy is to be
considered with respect to its use and profit : Eccles. ii. 2, ' I said of
laughter, It is mad ; and of mirth, What doth it ? ' The more a man
delighteth in God, and in the ways of God, the more he cleaveth to
him, and resolveth to go on in this course, and temptations to sensual
delights do less prevail ; for, ' the joy of the Lord is our strength.'
The safety of the spiritual life lieth in the keeping up our joy and de-
VER. 47.] SERMONS UPON PSALM cxix. 5
light in it : Heb. iii. 6, ' Whose house are we, if we hold fast the con
fidence and rejoicing of the hope firm unto the end ; ' Isa. Ixiv. 5,
' Thou meetest him who rejoiceth and worketh righteousness.' But
now carnal delights intoxicate the mind, and fill it with vanity and
folly. The sensitive lure hath more power over us to draw into
the slavery of sin : Titus iii. 3, ' For we ourselves were also foolish,
deceived, serving divers lusts and pleasures.' Surely then the healing
delights should be preferred before the killing, wounding pleasures that
so often prove a snare to us.
2. The object is to be considered, * Thy commandments.' Here ob
serve
[1.] David did not place his delight in folly or filthiness, as they do
that glory in their shame, or delight in sin, and give contentment to
the lusts of the flesh ; as the apostle speaks of some that ' sport them
selves in their own deceivings,' 2 Peter ii. 13 ; that do not only live in
sin, but make a sport of it, beguiling their own hearts with ground
less apprehensions that there is no such evil and hazard therein as
the word declareth and conscience sometimes suggesteth ; they are be
holden to their sottish error and delusion for their mirth. Neither did
he place his delight in temporal trifles, the honours, and pleasures, and
profits of the world, as brutish worldlings do ; but in the word of God, as
the seed of the new life, the rule of his conversation, the charter of his
hopes ; that blessed word by which his heart might be renewed and
sanctified, his conscience settled, his mind acquainted with his Creator's
will, and his affections raised to the hopes of glory. The matter which
feedeth our pleasures showeth the excellency or baseness of it. If, like
beetles, we delight in a dunghill rather than a garden, or the paradise
of God's word, it shows a base, mean spirit, as swine in wallowing in
the mire, or dogs to eat their own vomit. Our temper and inclination
is known by our complacency or displacency : Rom. vii. 5, ' For when
we were in the flesh, the motions of sin which were by the law did
work in our members, to bring forth fruit unto death.' Therefore see
which your hearts carry you to to the world or the word of God.
The most part of the world are carried to the pleasures of sense, and
mastered by them ; but a divine spirit or nature put into us makes us
look after other things : 2 Peter i. 4, ' Whereby are given unto us ex
ceeding great and precious promises/ even of the great blessings of the
new covenant, such as pardon of sin, eternal life, &c.
[2.] Not only in the promissory, but mandatory part of the word.
Commandments is the notion in the text. There is matter of great
joy contained in the promises, but they must not be looked upon as
exclusive of the precepts, but inclusive. Promises are spoken of Ps.
cxix. Ill, ' Thy testimonies have I taken as a heritage for ever, for
they are the rejoicing of my heart.' They contain spiritual and
heavenly riches, and so are matter of joy to a believing soul. But the
commandments call for duty on our parts. The precepts appoint us a
pleasant work, show us what is to be done and left undone. These
restraints are grateful to the new nature, for the compliance of the will
with the will of God, and its conformity to his law, hath a pleasure an
nexed to it. A renewed soul would be subject to God in all things, there
fore delights in his commandments without limitation or distinction.
SERMONS UPON PSALM CXIX. [SfiR. LIII.
[3.] It is not in the study or contemplation of the justice and equity
of these commandments, but in the obedience and practice of them
There is a pleasure in the study and contemplation, for every truth
breedeth a delectation in the mind: Ps. xix. 8, ' The statutes of the
Lord are right, rejoicing the soul.' It is a blessed and pleasant
thing to have a sure rule commending itself with great evidence to
our consciences, and manifesting itself to be of God. Therefore the
sight of the purity and certainty of the word of God is a great pleasure
to any considering mind ; no other study to be compared with it But
the joy of speculation or contemplation is nothing to that of practice
Nothing maketh the heart more cheerful than a good conscience or a
constant walking in the way of God's commandments : 2 Cor i 12
Our rejoicing is this, the testimony of our conscience, that, with sim
plicity and godly sincerity, not with fleshly wisdom, but by the grace
of God, 1 have had my conversation in the world.' Let me give you
this gradation : The pleasures of contemplation exceed those of sense
and the delights of the mind are more sincere and real than those of the
body ; for the more noble the faculty is, the more capable of delight
A man m his study about natural things hath a truer pleasure than
;he greatest epicure m the most exquisite enjoyment of sense : Prov
xxiv. 13 14, 'My son, eat thou honey because it is good, and the
honeycomb, which is sweet to thy taste ; so shall the knowledge of
wisdom be unto thy soul when thou hast found it ; then there shall be
a reward, and thy expectation shall not be cut off.' But especially
the contemplation of divine things is pleasant ; the objects are more
sublime certain, necessary, profitable ; and here we are more deeply
concerned than m the study of nature. Surely this is sweeter than
honey and honeycomb, to understand and contemplate the way of
salvation by Christ This is a heaven upon earth to know these
things : John xvn 3, ' This is life eternal, to know thee the only true
God, and Jesus Christ whom thou hast sent.' As much as the plea
sures of the natural mind do exceed these bodily pleasures, so much
do these pleasures of faith and spiritual knowledge exceed those of the
natural mind ; these things the angels desire to pry into. Now the de
lights of practical obedience do far exceed those which are the mere re
sult of speculation and contemplation. Why ? Because they give us
a more intimate feeling of the truth and worth of these things and
our.nght in them thereby is more secured, and our delight in them is
lightened by the supernatural operation of the Holy Ghost The
joy of the Spirit is said to be ' unspeakable and full of glory' 1 Peter
i. 8. In short, it is exercised about noble objects, the favour of God re
conciliation with him, and the hope of eternal life-all these as belon-
mg to us ; and it is excited by a higher cause, the Spirit of God; and
lastly, it giveth us a sense of what we had but a guess before: we
jcnow the grace of God m truth,' Col. i. 6; we know it so as to taste
<W1 . T , he T { undamental or bottom cause of this delight is expressed
vy i have loved.' There is a precedent love of the object before
beie can be any dehght in it Love is the complacency and propen-
i ol the soul toward that which is good, absolutely considered ab-
ng both from presence and absence. Desire regardeth the
VER. 47. J SERMONS UPON PSALM cxix. 7
absence and futurition of a good ; delight the presence and fruition of
it. It is impossible anything can be delighted in, but it must be first
loved and desired. None can truly delight in obedience but such as
desire it. By nature we were otherwise affected, counted his commands
burdensome, because contrary to the desires of the flesh : Rom. viii. 7,
' The carnal mind is enmity against God, for it is not subject to the
law of God, neither indeed can be.' But when the heart is renewed
by grace, then we have another love and another bias upon our affec
tions : 1 John v. 3, ' This is love, to keep his commandments ; and his
commandments are not grievous.' To others they are against the bent
and the hair, and too tedious, and love maketh way for delight.
Secondly, Reasons why a gracious heart doth love and delight in
the commandments of God.
1. The matter of these commandments showeth how much they
deserve our love and delight. The matter respects either law or gospel.
(1.) That which is strictly called the moral law is the decalogue; a
fit rule for a wise God to give, or a rational creature to receive, a just
and due admeasurement of our duty to God and man: the world
cannot be without it. To God, that we should love him, serve him,
depend upon him, delight in him, that we may be at length happy in
his love. ' The law is holy r just, and good ;' not burdensome to the
reasonable nature, but perfective. Surely to know God, to love him,
and fear him, and trust and repose our souls on him, and to worship
him at the time, in the way, and manner appointed, is a delightful
thing, and should be more delightful to us than our necessary and
appointed food. To man, justice, charity : Micah vi. 8, ' He hath
showed thee, man, what is good ; and what doth the Lord require
of thee, but to do justly, and to love mercy ;' Hosea xii. 6, ' Keep
mercy and judgment.' Now all kinds of justice should not be grievous.
Political justice, between the magistrates and people. How should
we live else ? This maintained! the order of the world. Private
justice, between man and man : Mat. vii. 12, ' Therefore all things
whatsoever ye would that men should do to you, do ye even so to them.'
Family justice, between husband and wife, parents and children,
masters and servants. How else can a man have any tolerable degree
of safety and comfort ? 1 Peter iii. 7, ' Likewise, ye husbands, dwell
with them according to knowledge.' Then for mercy, there is not a
pleasanter work in the world than to do good ; it is God -like. A man
is as an earthly god, to comfort and supply others : Acts xx. 35, ' It is
a more blessed thing to give than to receive/ And blessedness is not
tedious ; the work rewards itself. The satisfaction is so great of doing
good, and being helpful to others, that certainly this is not tedious.
(2.) The gospel offereth such a suitable remedy to mankind that the
duties of it should be as pleasant and welcome to us as the counsel of
a friend for our recovery out of a great misery into which we had
plunged ourselves. In the law, God acteth more as a commander and
governor ; in the gospel, as a friend and counsellor. Surely to those
that have any feeling of their sins, or fears of the wrath of God, what
can be more welcome than the way of a pardon and reconciliation
with God, whom his word and providence, and the fears of a guilty
conscience, represent as an enemy to us ? Surely this should be more
SERMONS UPON PSALM CXIX. [SER. LIIL
pleasant than all the lust, sport, and honours, and pleasures of the
world. Here is the foundation laid of everlasting joy, a sufficient
answer to the terrors of the law, and the accusations of a guilty con
science, which is the greatest misery can befall mankind. In short,
that the matter of God's commands deserves our delight and esteem
is evident :
[1.] Because those that are unwilling to submit to them count them
good and acceptable laws. When their particular practice and sinful
customs have made them incompetent judges of what is fittest for
themselves in their health and strength, yet their conscience judgeth
it a more excellent and honourable thing in others if they can deny
the pleasures of the flesh, and overcome the temptations of the world,
and deny themselves the comforts of the present life, out of the hopes
of that which is to come. Such are accounted a more excellent and
better sort of men : Prov. xii. 26, ' The righteous is more excellent
than his neighbour ;' he hath more of God and of a man than others,
as he hath a freer use of reason, and a greater command of his own
lusts and passions. There is a reverence of such darted into the con
sciences of wicked men : Mark vi. 20, ' Herod feared John, knowing
that he was a just and holy man, and observed him.'
[2.] Because of the sentiments which men have of a holy, sober,
godly life, when they come to die, and the disallowance of a dissolute
carnal life : Job xxvii. 8, ' What is the hope of the hypocrite, though
he hath gained, when God taketh away his soul?' Ps. xxxvii. 37,
1 Mark the perfect man, and behold the upright ; for the end of that
man is peace/ When men are entering upon the confines of eternity,
they are wiser ; the fumes of lust are then blown over, their joys or
fears are then testimonies to God's law : 1 Cor. xv. 56, ' The sting of
death is sin, and the strength of sin is the law/ It is not fromthe
fancy or melancholy of the dying person, nor his distemper, that his
fears are awakened, but his reason. If it did only proceed from his
distemper, men would be rather troubled for leaving worldly comforts
than for sin. No ; it is the apprehension of God's justice by reason of sin,
who will proceed according to his law, which 'the guilty person hath
so often and so much violated and broken. They are not the ravings
of a fever, nor the fruits of natural weakness and credulity. No^
these troubles are justified by the law of God or the highest reason.
[3.] By supposing the contrary of all which God hath commanded
concerning the embracing of virtue, shunning of vice. If God should
free us from these laws, leave us to our own choice, command us the
contrary, forbid us all respect to himself, commanding us to worship
false gods, transform and misrepresent his glory by images, and fall
down before stocks and stones, blaspheme his name continually, and
despise all those glorious attributes which do so clearly shine forth in
the creation ; if he had commanded us to be impious to our parents,
to fill the world with murders, adulteries, robberies, to pursue others
with slanders and false- witnessings, to covet and take what is another
man's, wife, ox, or ass, the heart of man cannot allow such a conceit ;
nay, the fiercest beasts would abhor it, if they were capable of receiv
ing such an impression. Now, surely a law so reasonable, so evident,
so conducing to the honouring of God, government of ourselves, and
VER. 47.] SERMONS UPON PSALM cxix.
commerce with others, should be very welcome and acceptable to a
gracious heart.
2. The state and frame of a renewed heart; they are nt
suited to these commandments, and do obey them not only because
enjoined, but because inclined. Nothing is pleasant to men but what
is suitable to their nature ; so that may be delightful to one which is
loathsome to another ; as the food and converse of a beast is loathsome
to a man ; one man's pleasure is another's pain. There is a great
deal of difference between a carnal and a spiritual mind, the heart
sanctified and unsanctified : Ezek. xxxvi. 26, 27> ' I will take away
the stony heart out of your flesh, and I will give you a heart of flesh ;
and I will put my spirit within you, and cause you to walk in my
statutes, and keep my judgments to do them.' When the heart is
fitted and suited by principles of grace, the work is not tedious, but
delightful. Things are easy and difficult according to the poise and
inclmation of the soul. So Heb. viii. 10, ' I will write my laws upon
their hearts, and put them into their minds.' The law without suiteth
with an inclination within ; and when things meet which are suitable
to one another, there is a delight : Ps. xl. 8, ' Thy law is in my heart ;
I delight to do thy will, God.' There is an inclination, not neces
sary, as in natural agents ; but voluntary, as in rational agents. There
is an inclination in natural agents, as in light bodies to move upwards,
heavy bodies to move downwards; in rational agents, when a man is
bent by his love and choice. This latter David speaketh of, Ps. cxix.
36, ' Incline my heart unto thy testimonies, and not to covetousness.'
Tlie heart of man standeth between two objects the laws of God and
carnal vanities. In our natural estate we are wholly bent to please
the flesh ; in our renewed estate there is a new bent put upon the heart.
Now the old bent is not wholly gone, though overmastered and over
powered: the false bias of corruption will still incline us to the-
delights of sense ; but the new bias to the way everlasting, to spirit
ual eternal happiness: as that prevaileth, we love and delight in the
commandments of God.
3. The helps and assistances of the Spirit go further, and increase
this delight in the way of God's commandments. God doth not only
renew our wills, and fit us with an inward power to do the things that
are pleasing in his sight, but exciteth and actuateth that power by the
renewed influences of his grace: Phil. ii. 13, ' He giveth us to will and
to do ; ' not only a will, or an urging and inclination to do good ; but
because of the opposition of the flesh and manifold temptations, he
o-ives also a power to perform what we are inclined unto : ' Where the
Spirit of the Lord is, there is liberty,' 2 Cor. iii. 17, or a readiness of
mind to perform all things required of us, not only with diligence, but
delight. .
4. The great encouragements which attend obedience, as the rewar
of godliness both in this life and the next. The rewards of godliness
in this life I shall speak of in the next head ; for the future, the end
sweetens the means to us. We have no mean end, but the eternal
enjoyment of God in a complete state of glory and happiness. Now
this hath an influence upon the love and delight of the saints, to
sweeten their labours, and difficulties, and temptations. The scripture
SERMONS UPON PSALM CXIX. [SER. LIII.
everywhere witnesseth : 1 Cor. xv. 58, ' Therefore, my beloved brethren,
be ye steadfast, unmoveable, always abounding in the work of the
Lord ; forasmuch as you know that your -labour is not in vain in the
Lord ; ' Phil. ni. 14, ' I press towards the mark, for the prize of the
high calling of God in Christ Jesus ;' Horn. v. 2, ' We rejoice in hope
of the glory of God ;' and Eom. viii. 18, ' For I reckon that the suffer
ings of this present time are not worthy to be compared with the glory
which shall be revealed in us.'
5. Present comfortable experience.
[1.] In the general, of peace of conscience and joy in the Holv
Ghost.
(1.) Peace, which is the natural result of the rectitude of our
actions : ' The fruit of righteousness is peace,' Isa. xxxii. 17; and Ps
5*'}%L' ' , peace have they that love thv law ' and nothing shall
offend them. Pax est tranquillitas ordinis. That description fits
internal peace, as well as external. When all things keep their order
affections are obedient to reason, and reason is guided by the Spirit of
God according to his word, there is a quiet and rest from accusations
m the soul.
(2.) Joy in the Holy Ghost is distinct from the former: Horn xiv
17, For the kingdom of God is not meat and drink, but righteous
ness, and peace, and joy in the Holy Ghost.' These two differ in the
author. Peace of conscience is the testimony of our own souls approv
ing the good we have done ; joy in the Holy Ghost is a more immediate
impression of the comforting Spirit : Eom. xv. 13, ' Now the God of
hope nil you with all joy and peace in believing, that ye may abound
m hope, through the power of the Holy Ghost/ They differ in their
measure: peace is a rest from trouble; joy, a sweet reflection upon
oui good condition or happy estate. It is in the body a freedom from
.a disease, and a cheerfulness after a good meal ; or in the state, peace,
when no mutinies and disturbances; joy, when some notable benefit
or profit accrueth to the state So here they differ in their subjects.
1 he heathen, so far as ttey did good, might have a kind of peace or
edom from self-accusing and tormenting fears : Eom. ii. 15, ' Which
show the work of the law written in their hearts ; their consciences also
bearing witness, and their thoughts in the meantime excusing or else
f n C ;"f in ? r , 0ne cf n0tier r but ' a stranger intermeddleth not with these
^ . L e Spint, where a sanctifier, there he is a comforter. They
differ m the ground. The joy of the Holy Ghost is not merely from
a good conscience as to a particular action, but from a good estate as
being accepted with God, who is our supreme judse, ?nd assured of
HJSfe"*" ^ n - e - - They differ in effects - geace is an a pp'--
bation for the present ; joy in the Holy Ghost a pledge and beginriino-
of that endless joy we shall have hereafter: 2 Cor. i. 22 'Who hath
I I"" H 2 1 3' ' W SiVen ^ 6a T St ^ the S P irit in r hea '" ts ; ' a d
ivoro vm. 23, We ourselves also, who have the first-fruits of the
t'n 6 r? Jf U T 6S , - Sr ar i Within rselve s> waiting for the adop-
on to wit, the redemption of our body/ Both together show that
tl ere is no such solid comfort as in the obedience of Ud's command-
Srffrfc?**^ m . 0re j han in a11 the Pleasures of sin, yea, more than
m all the enjoyments of the world : whoever have proved them both
VER. 47.] SKRMOXS UPON PSALM cxix. 11
find it so. Many have proved the pleasures of sin, but never yet
found what comfort is in mourning for sin. Many have proved the
comforts of the world, but never yet proved what is the joy of a good
conscience, and the sweet pleasure of a godly conversation.
[2.] There is a particular experience, when borne out in the confes
sion of truth in the time of trial. A man that out of love to God's
commands hath endured troubles and trials, and hath overcome
temptations, will see more cause to love these commandments, and to
increase his obedience to them, than ever before in ordinary tempta
tions: Ps. xix. 11, ' Moreover, by them is thy servant warned, and in
keeping of them there is a great reward.' When they see that divine
truth is like to bear out itself, and man that doth confess it, in such
cases, they feel the excellency of God's truth, and the power of God
sustaining them that confess it, therefore embrace heartily the Lord's
commands, and take pleasure in his ways. The Lord appealeth to
this experience : Micah ii. 7, ' Do not my words do good to him that
walketh uprightly ? ' Have not you found the fruit answerable ?
Therefore the children of God value and esteem and look upon them
4is the greatest means of their safety and comfort.
6. Because of their love to God, they have a value for everything
which cometh from God and leadeth to him. Common mercies point
to their author, and their main end is to draw our affections to him,
and enable us in his service ; but these are apt to be a snare, and are
used as an occasion to the flesh. But here is a greater impression of
God on his word and laws ; their use is more eminent to direct us to
God, therefore are valued above ordinary comforts : Job xxiii. 12, ' I
have not gone back from the commandment of his lips; I have esteemed
the words of his mouth more than my necessary food.' They are his
commandments, therefore dear to us, who hath obliged us so much in
Christ, whose love they believe and have felt. The word is wholly
appointed to maintain the life of grace in us.
Use 1. Is to show us how to bring our hearts to the obedience of
God's commands.
1. Love them, if we would keep them. Nothing is hard to love.
An esteem will quicken us to the obedience of them.
2. Delight in them, for then all goeth on easily. Delight sweeteneth
everything, though in themselves toilsome or tedious ; as fowling,
hunting, fishing. Delight never mindeth difficulties. The reason why
the commands are grievous is want of love and delight
Use 2. Showeth of what kind our obedience must be free and un
constrained ; when we are not forced to our duty, but do willingly
delight in it and the law which prescribeth it, and do bewail our daily
failings. Many do some external works of obedience, but not with an
inward delight, but out of custom or compulsion. God never hath our
heart till he hath our delight, till we willingly abstain from what may
displease him, and cheerfully practise what he requireth of us ; when
it is grateful to obey, and all pleasures to this are nothing worth.
12 SERMONS UPON PSALM CX1X. {SfiR. LIV.
SERMON LIV.
My hands also will I lift up to thy commandments, lohich I have
loved and I will meditate in, thy statutes. VER. 48.
IN the morning we opened one profession of David's respect to the
word of God ; now follows another. He would employ all his faculties
about the commandments of God, which is his last argument : his
mind, for here is meditation promised; his heart, for here is love
asserted ; his tongue, for that is his original request which occasioned
all these professions ; and here his hands, his life, ' My hands also will
I lift up,' &c. Observe
1. The ground or cause of his respect to the commandments of God,
in that clause, lohich I have loved.
2. A double effect, / will lift up my hands to thy commandments, and
/ will meditate in thy statutes.
Lifting up the palms or hands is a phrase of various use.
1. For praying : Ps. xxviii. 2, ' Hear the voice of my supplications
when \ cry unto thee, when I lift up my hands towards thy holy
oracle ; ' Lam. ii. 19, ' Lift up thy hands towards him, for the life of
thy young children,' &c. ; Hab. iii. 10, ' The deep uttered his voice,
and lift up his hands on high.' Thence the apostle, 1 Tim. ii. 8, ' I
will, therefore, that men pray everywhere, lifting up holy hands, with
out wrath and doubting.'
2. For blessing others. Aaron lift up his hands towards the people,
and blessed them. Or for praising or blessing God : Ps. cxxxiv. 2,
' Lift up your hands in the sanctuary, and bless the Lord ; ' so Ps.
Ixiii. 4, ' Thus will I bless thee while I live ; I will lift up my hands
in thy name.'
3. For swearing or vowing: Gen. xiv. 22, ' I have lift up my hand
to the most high God,' that is, sworn ; so Rev. x. 5, the angel ' lift up
his hand and swore.' So of God : Ps. cvi. 26, ' Therefore he lifted up
his hand against them, to overthrow them in the wilderness,' that is,
' swore they should not enter into his rest.'
4. For setting about any action, especially of weight : Gen. xli. 44,
' Without thee shall no man lift up his hand/ that is, attempt or do
anything ; so Ps. x. 12, ' Arise, Lord, lift up thine hand ; forget not
the poor,' that is, set to thine active hand for their assistance ; so Heb.
xii. 12, ' Lift up the hands that hang down, and the feeble knees,' that
is, set actively and vigorously about the Christian task. To this rank
may be also referred what is said Mat. vi. 3, ' Let not thy left hand
know what thy right hand doeth.' The hand is the instrument of
action.
Now all these senses might be applied to the present place.
tl.] Praying for God's grace to perform them.
^~
Blessing God, as we do for our daily food, giving thanks for
them.
[3.] Vowing or promising under an oath a constant obedience to
them. But the commandments are not the proper object to which
the acts of praying, blessing, swearing are directed, but God. It is not,
VER. 48.] SERMONS UPON PSALM cxix. 13
I will lift up my band to God, but ' thy commandments/ We ought,
indeed to bless God and praise God for the blessings we receive by his
word, to vow our duty ; but lifting up the hand in all these senses is
to God. Therefore
[4.] Here it meaneth no more but I will apply myself to the keeping
of them, or set vigorously about it, put my hands to the practising of
thy law with all earnestness, endeavouring to do what therein is en
joined. Two points :
Doct. 1. That it is not enough to approve or commend the command
ments of God, but we must carefully set ourselves to the observance of
them.
Doct. 2. Whosoever would do so must use great study and meditation.
Doct. I. That it is not enough to approve or commend the com
mandments of God, but we must carefully set ourselves to the practice
of them.
1. Hearing without doing is disapproved : Deut. iv. 5, ' I have
taught you good statutes and judgments, that ye might do so ; ' Deut.
v. 1, ' Hear, Israel, the statutes and judgments which I speak in
your ears this day, that ye may learn them, and do them.' Otherwise
we deceive our own souls : James i. 22, ' But be ye doers of the word,
and not hearers only, deceiving your own souls.' We put a paralogism
on ourselves, build on a sandy foundation : Mat. vii. 26, ' Every one
that heareth these sayings of mine, and doeth them not, shall be likened
unto a foolish man that built his house upon the sand.'
2. Knowledge without practice is not right : Luke xii. 47, 48, ' He
that knoweth his master's will, and prepareth not himself to do it,
shall be beaten with many stripes.' Better never known, if not done,
for then they do but aggravate our guilt and increase our punishment.
3. Our love is not right unless it endeth in practice. A Christian's
love, to whatever object it be directed, must be an unfeigned love. If
God, if the brethren, if the word of God, those words must ever sound
in our ears, 1 John iii. 18, ' My little children, love not in word and
tongue, but in deed and in truth.' Do you love the word of God ?
Do it not in word and in tongue, but in deed and in truth.
4. Our delight is not right ; the pleasure is but an airy, idle, and
speculative delight, unless it set us about the practice of all holy
obedience unto God, making it the design and business of our lives to
exercise ourselves unto godliness. That showeth the reality of your
delight, when you come under the power of the truth, and are abso
lutely governed by it ; for then you delight in them aright as mysteries
of godliness. The Lord complaineth of them that had a delight in
the prophet, ' His voice was as pleasing to them as a minstrel ; they
hear the words, and do them not,' Ezek. xxxiii. 32. They may delight
in sublime strains of doctrine or flourishes of wit. Demosthenes had
made a plausible speech to the Athenians ; Phocion told them that
the cypress-tree is goodly and fair, but beareth no fruit There may
be flourishes of wit, but no food for hungry consciences.
5. Our commendation is not right unless it endeth in practice.
Many may discourse of the ways of God, never speak of them but
with commendation, but they do not lift their hands to this blessed-
work: they show some love to God's commandments, but when it
14 SERMONS UPON PSALM CXIX. [SEE. L1V.
cometh to action, their hands are remiss and faint. Christ refuseth
that respect of bare naked commendation : Luke xi. 27, 28, ' Blessed
is the womb that bare thee, and the paps that thou hast sucked.
Mevovvye, yea, rather, blessed is he that heareth the word of God, and
keepeth it/ We are disciples of that master that did both teach and
do : Acts i. 1, ' The former treatise have I made, Theophilus, of all
that Jesus began both to do and teach.' Of the Pharisees it is said,
' They say, and do not/ Mat. xxiii. 2, 3. But in Christians there
must be saying and doing : James ii. 12, ' So speak, and so do, as they
that shall be judged by the law of liberty.' We shall be rewarded,
not for speaking well, but for doing, hands lifted up.
Well, then, nothing remains but practising duties that are pressed
upon you on the first opportunity. Not he that heareth, understandeth,
loveth, delighteth, commendeth, but 'he that keepeth instruction,' it is,
'is in the way of life,' Prov. x. 17. He that subinitteth himself to be
guided by God's word, he is going the right way to eternal life and
happiness. But to set home this point more fully, I shall inquire
1. What kind of observance we must address ourselves unto.
2. Why we must thus lift up our hands, or address ourselves to our
duty.
First, How, for the manner, must we lift up our hands, or what
doing is necessary ?
1. It must be universal: 'Herod did many things,' Mark vi. 20.
Partial reformation in outward things will not serve the turn. In
sundry particulars men may yield to the word of God, but in others
deny their obedience ; as in some cheap observances, or such duties as
cross not our lusts ; but David would lift up his hands to the com
mandments, without distinction and limitation. Many, this they will
do, and that they will not do ; and so do not obey God's will, but their
own : Ps. cxix. 6, ' Then shall I not be ashamed, when I have respect
unto all thy commandments ; ' Luke i. 6, ' And they were both righteous
before God, walking in all the commandments and ordinances of the
Lord blameless.'
2. This doing must be serious and diligent. Every Christian
must bend the powers of his soul, and lay out the first of his care and
labour, in his obedience unto God: Phil. ii. 12, 'Work out your salva
tion with fear and trembling : ' this is not a work to be done by the
bye ; but with the greatest care and solicitude.
3. This must be our settled and our ordinary practice. To lift
up our hands now and then is not enough, to do a good thing once, or
rarely. No; we must make religion our business. The lifting of
the hands to God's commandments is not a thing done accidentally,
occasionally, or in a fit of zeal, but our trade and course of life : Acts
xxiv. 16, ' I exercise myself in this, to have a conscience void of offence
both towards God and men, ev TOVT&> dovcw. This was the employ
ment of his life.
4. We must persevere or continue with patience in well-doing, not
withstanding discouragements : Heb. xii. 12, ' Wherefore lift up the
hands which hang down, and the feeble knees.' There must be no
fainting, whatever discouragements happen ; as there was a great deal
of do to hold up Moses's hands in Israel's conflict with Amalek :
VER. 48.] SERMONS UPON PSALM oxix. 15
Exod. xvii. 11, 12, ' As long as he held up the rod of God, Israel pre
vailed; but Moses' hands were heavy;' a sign of many infirmities,
not able long to endure in spiritual exercise ; for though ' the spirit be
willing, yet the flesh is weak.' But faith should still hold up our
hands.
5. This lifting up the hands, or alacrious diligence, should flow
from a right principle, and that is faith and love.
[1.] Faith, or a sound persuasion of God's love to us in Christ, that
keepeth us doing : Rom. xii. 1, ' I beseech you, by the mercies of God,
that you present your bodies a living sacrifice, holy, acceptable unto
God, which is your reasonable service;' and Titus ii. 11, 12, 'The
grace of God, that bringeth salvation, hath appeared to all men,
teaching us that, denying ungodliness and worldly lusts, we should live
soberly, righteously, and godly in this present world.' Thankfulness
to God is the great principle of gospel obedience.
[2.] Love : ' Thy commandments, which I have loved ; ' 2 Cor. v.
14, ' The love of Christ constraineth us.' Nothing holdeth up the
hands in a constant obedience to God and performance of his will so
much as a thorough love to God and his ways. Faith begets love,
and love obedience. These are the true principles of all Christian
actions.
6. This lifting up of the hands imports a right end. Commanded
work must be done to commanded ends, else we lift up our hands to
our own work. Now, the true end is the glory of God: 1 Cor. x. 31,
' Whether, therefore, ye eat or drink, or whatsoever ye do, do all to
the glory of God;' and Phil. i. 11, 'Being filled with the fruits of
righteousness, which are by Christ Jesus, unto the glory and praise of
God.' God's glory must be our main scope, not any by-respect of our
own. Well, then, this is lifting up our hands to the commandments
of God, not doing one good work, but all ; and this with a serious
diligence, in our ordinary practice, continuing therein with patience,
whatever oppositions we meet with ; and this out of faith, or a sincere
belief of the gospel, and fervent love, and an unfeigned respect to God's
glory.
Secondly, Why such a lifting up the hasds, or serious addressing
ourselves to our duty, is necessary ? My answer shall be given in a
fourfold respect God, ordinances, graces, and the Christian, who is
to give an account of himself unto God.
1. God, Father, Son, and Holy Ghost: Father, as a lawgiver ; Son,
as a redeemer and head of the renewed estate ; Holy Ghost, as our
sanctifier.
[1.] God the Father, who in the mystery of redemption is repre
sented as our lawgiver and sovereign lord, and will be not only known
and worshipped, but served by a full and entire obedience : 1 Chrou.
xxviii. 9, ' And thou, Solomon, my son, know the God of thy father,
and serve him with a perfect heart and a willing mind/ He hath
given us a law not to be trampled upon or despised, but observed and
kept ; and that not by fear or force, but of a ready mind. Though
there be an after provision of grace for those that break his law
because of the frailty of the creature, yet if we presume upon that
indulgence, and sin much that God may pardon much, we may render
1(5 SERMONS UPON PSALM CXIX. [SfiR. LlV.
ourselves incapable of that grace; for the more presumptuously
wicked we are, the less pleasing unto God. The governor of the
world should not be affronted upon the pretence of a remedy which
the gospel offered ; for this is to sin that grace may abound, than
which wicked imagination nothing is more contrary to gospel grace :
Rom. vi. 1, 'What shall we say then? shall we continue in sin that
grace may abound ? God forbid/ To check this conceit, God deterreth
men from greater sins, as more difficult to be pardoned than less ; they
shall not have so quick and easy a pardon^of them as of others ; nay,
he deterreth men from going on far in sin, either as to the intensive
increase or the continuance in time, lest he cut them off and withdraw
his grace, and pardon them not at all. Therefore he biddeth them to
call upon him while he is near,' Isa. Iv. 6 ; not to ' harden their hearts,
while it is called to-day,' Heb. iii. 7, 8. Therefore, if we should only
consider God as our lord and lawgiver, we should earnestly betake
ourselves to obedience.
[2.] If we consider the Son as redeemer and head of the renewed
estate, he standeth upon obedience : Heb. v. 9, he is ' the author of
eternal life to them that obey him.' As he hath taken the command
ments into his own hand, he insisteth upon practice, if his people will
enjoy his favour : John xv. 10, ' If ye keep my commandments, ye
.shall abide in my love, as I have kept my father's commandments, and
abide in his love.' He hath imposed a yoke upon his disciples, and
hath service for them to do : he, being a pattern and mirror of obedience,
expects the like from his people. He fully performed what was
enjoined him to do as the surety of believers, and therefore expecteth
we should be as faithful to him as he hath been to God. So John
xiv. 21, ' He that hath my commandments, and keepeth them, he it is
that loveth me.' No love of Christ should encourage us to cast off
duty, but continue it. He taketh himself to be honoured when his
people obey: 2 Thes. i. 11, 12, 'Wherefore also we pray always for
you, that God would count you worthy of this calling, and fulfil all
the good pleasure of his goodness, and the work of faith with power,
that the name of our Lord Jesus Christ may be glorified in you.'
The work of faith is obedience, and Christ is dishonoured and re
proached when they disobey : Luke vi. 46, ' Why call ye me Lord,
Lord, and do not the things which I say ? '
[3.] The Spirit is given to make graces operative, to flow forth: John
iv. 14, ' Whosoever drinketh of the water that I shall give him, shall
never thirst ; but the water that I shall give him, shall be in him a
well of water springing up unto everlasting life ; ' and John vii. 38,
' He that believeth on me, out of his belly shall flow rivers of living
water : this spake he of his Spirit, which they that believe in him
should receive.' Therefore, if we have an inward approbation of the
ways of God, unless we lift up our hands, we resist his work.
2. With respect to ordinances : They are all means, and means are
imperfect without their end. Things TT/JO? a\\o are of no use, unless
that other thing be accomplished for which they serve : as he is a
foolish workman that contents himself with having tools, and never
worketh ; for tools are in order to work, and all the means of grace are
in order to practice. We read, hear, meditate, t<? understand our duty.
VER. 48.] SERMONS UPON PSALM cxix. 17
Now if we never put ic in practice, we use means to no end and pur
pose : ' Hear and live ; ' ' Hear and do.' The word layeth out work
lor us ; it was not ordained for speculation only, but as a rule of duty
to the creatures : therefore, if we are to hear, read, meditate, we must
also lift up our hands.
3. All graces are imperfect till they end in action, for they were not
given us for idle and useless habits. Knowledge, to know merely that we
may know, is curiosity and idle speculation. So Ps. cxi. 10, 'A good
understanding have all they that do his commandments ; ' Jer. xxii.
16, ' He judgeth the cause of the poor and the needy. Was not this to
know me ? snitli the Lord.' That is true knowledge that produceth its
effect. So James ii. 22, ' By works faith is made perfect ; ' faith hath
produced its end. So love is perfected in keeping the commandments:
1 John ii. 5, ' Whoso keepeth his word, in him verily is the love of
God perfected;' as all things are perfect when they attain their end
and their consummate estate. The plant is perfect when it riseth up
into stalk, and flower, and seed ; so these graces.
4. The person or Christian is judged not only by what is believed, but
what is done ; not by what is approved, but what is practised. Many
profess faith and love ; but if it be not verified in practice, they are not
accepted with God: 1 Peter i. 17, ' If ye call on the Father, who without
respect of persons judgeth according to every man's work ;' and Rev.
xx. 12, ' I saw the dead, small and great, stand before God ; and the
books were opened ; and another book was opened, which is the book
of life : and the dead were judged out of those things which were writ
ten in the books, according to their works.' God will judge men ac
cording to their works, and what they have done in the flesh, whether
it be good or evil: John v. 29, 'They that havedone good shall rise to the
resurrection of life, and they that have done evil, to the resurrection of
condemnation.' The redeemed sinner shall have his trial and judgment.
Use 1. For the aisproof of two sorts preachers and professors.
1. Preachers : if they be strict in doctrine and loose in practice, do
they lift their hands to God's commandments ? No ; they are like
the Pharisees, who ' bind heavy burdens upon others, and do not touch
them with their own little finger/ Mat. xxiii. 4. It is not enough to
lift up our voice in recommending, but we must lift up our hands in
practising, lest like a mark-stone, they show others the way to heaven,
but walk not in it themselves, and contribute nothing of help by their
examples.
2. Professors.
[1.] That approve the word only. There may be an idle naked
approbation: Rom. ii. 18, 'Thou knowest his will, and approvest the
things that are most excellent, being instructed out of the law.' Video
meliora proboque ; they esteem these things better, but their hearts
incline them to what is evil, and their reason is a slave to appetite.
[2.] That commend as well as approve : Rom. ii. 20, ' Who hast a
form of knowledge, and of the truth in the law,' but without action,
and practice. Have many, good words ; their voice Jacob's but their
hands Esau's: Ps. 1. 16, 17, 'What hast thou to do to declare my
statutes, or to take my covenant in thy mouth, since thou hatest in
struction, and castest my words behind me ? ' It pertaineth not to thee
VOL. VII. B
18 SERMONS UPON PSALM CXIX. [SER. LIV.
to profess religion, since thou dost not practise it, to commend the law
which thou observest not, or to profess love to what thou dost not obey.
Use 2. Is to press you to lift up your hands, and to obey and do the
things which God hath prescribed in his word. Do not rest in the
notional part of religion. That which will approve you to God is not
a sharp wit, or a firm memory, or a nimble tongue, but a ready
practice. God expedteth to be glorified by his creatures both in word
and deed ; and therefore heart, and tongue, and hand, and all should
be employed. I will urge you with but two reasons :
1. How easy it is to deceive ourselves with a fond love, a naked ap
probation, or good words, without bringing things to this real proof,
whether the truth that we approve, esteem, and commend, have a real
dominion over and influence upon our practice ! 1 John ii. 4, ' He that
saith, I know him, and keepeth not his commandments, is a liar, and
the truth is not in him ; ' James i. 22, ' Be ye doers of the word, not
hearers only, deceiving your own souls.' Kespect.to God and his word
is a true evidence of a gracious heart. Now, how shall we know this
respect real, but by our constant and uniform practice ?
2. That it is not so easy to deceive God : he cannot be mocked with
a vain show, for he looketh to the bottom and spring of all things :
1 Chron. xxviii. 9, ' And thou, Solomon, my son, know thou the God
of ^ thy father, and serve him with a perfect heart, and with a willing
mind ; for the Lord searcheth all hearts, and understandeth all the
imaginations of the thoughts/ He searcheth our hearts, knoweth our
inward disposition, whether firm, strong, or productive of obedience.
Now, to him you are to approve yourselves, and he will not be mocked
with lying pretences and excuses : Gal. vi. 7, ' Be not deceived ; God
is not mocked/ The all-seeing God cannot be blinded : he knoweth
our thoughts afar off, and seeth all things in their causes ; much more
can he judge of effects. Therefore, whatsoever illuminations we pre
tend unto, if we do not live in the obedience of the commands of self-
denial, humility, justice, patience, faith, and love, he can soon find us
out. If our actions do not correspond to our profession, it is a practi
cal he, which the Lord can easily find out.
Doct. 2. Whosoever would lift up his hands to God's command
ments, and seriously address himself to a course of obedience, must
use much study and meditation. On the one side, non-advertency to
heavenly doctrine is the bane of many : Mat. xiii. 19, 'When any one
heareta the word of the kingdom, and understandeth it not,' w
ffwievros, non advertit animum, ' then cometh the wicked one, and
catcheth away that which was sown in his heart.' And so James L
23, 24, ' If any be a hearer of the word, and not a doer, he is like a
man beholding his natural face in a glass ; for he beholdeth himself,
andgoetn his way, and straightway forgetteth what manner of man he
was. God s great complaint of his people is that they will not con
sider : Isa i. 3, ' The ox knoweth his owner, and the ass his master's
c 5 b *J I 8 ? 1 doth not know, my people doth not consider.' So Jer.
viii. b, ' J. hearkened and heard, but they spake not aright; no man
repented him of his wickedness, saying, what have I done ? ' The
heathens have commended such recollection. On the other side, the
scripture recommendeth meditation, as one great help to obedience
VER. 48.] SERMONS UPON PSALM cxix. 19
Lydia's conversion is described by attendancy : Acts xvi. 14, c The
Lord opened her heart, that she attended unto the things which were
spoken by Paul ; ' because that is the first step to it; minding, choosing,
prosecuting. So the man that will benefit by the word of God is he,
James i. 25, ' That looketh into the perfect law of liberty, and con-
tinueth therein ; ' that is, abideth in the view of these truths ; for a
glance never converted or warmed the heart of any man : ' This man
being not a forgetful hearer, but a doer of the word, this man shall be
blessed in his deed/ Now, more particularly, why meditation is neces
sary:
1. To know the mind of God and understand our duty. A super
ficial knowledge hath no efficacy and hold upon us ; therefore, by deep
meditation, search and study, we come to be more thoroughly acquainted
with the mind of God revealed in his word. We are bidden, Prov. ii.
4, to 'dig for knowledge as for silver.' Mines do not lie on the surface,
but in the bowels of the earth. Every day we should get more know
ledge : Rom. xii. 2, ' Be ye transformed by the renewing of your minds,
that ye may prove what is the good and acceptable and perfect will of
God ; ' and Eph. v. 17, ' Be not unwise, but understanding what the
will of the Lord is.' Now we cannot know this without a serious
search and inquiry into the rule of duty : there must be an accurate
search ; spiritual knowledge will not drop into our mouths. There are
many clouds of ignorance and folly that yet hover in the minds of men,
and they are dispelled more and more by a sound study of the scriptures.
2. To keep up a fresh remembrance of our duty. Oblivion and in-
consideration is a kind of ignorance for the time. Though we habit
ually know a thing, yet we do not actually know a thing till we con
sider of it : Eccles. v. 1, ' They consider not that they do evil ; ' so
Hosea vii. 2, ' They consider not in their hearts that I remember all
their wickedness.' That which we consider is always before us ; but
that which we consider not is forgotten, laid by, and the notions which
we have about them are as it were laid asleep, they work not. But now
frequent meditation keepeth these things alive.
3. Meditation is necessary to enkindle our affections. Affections
are stirred by thoughts, as thoughts by objects. The truth cannot
come home to our hearts till we think of it again and again. We
have no other natural way to raise affection ; and we must not think
that grace worketh like a charm, in a way contrary to the instituted
order of nature. No; the heart of man must be besieged with frequent
and powerful thoughts before it will yield to God and give entertain
ment to his truth and ways. There is no coming at the heart but by the
mind ; and the mind must be serious in what it represents to gain the
heart ; that is, we must meditate. The devil watcheth our postures ;
he seeketh to catch these thoughts out of our mind as soon as he seeth
that we begin to be serious, Mat. xiii. 19.
4. Meditation is necessary to show our love : ' I will lift up my
hands also to thy commandments, which I have loved, and I will
meditate in thy statutes ;' Ps. i. 2, ' His delight is in the law of the
Lord, and in his law doth he meditate day and night ;' Ps. cxix. 47,
* And I will delight myself in thy commandments, which I have loved.'
The mind will muse upon what we love. As thoughts stir affections,
20 SERMONS UPON PSALM CXIX. [SfiR. LV.
so affections stir up thoughts ; for in all moral tilings there is a KVK\O-
ryevrjats. A pleasing object will be much revolved in our mind, and
frequently thought of.
The use is for direction to us. When you have heard the word,
remember what you hear, and apply it to yourselves by serious incul-
cative thoughts. So when you read the word, do not only understand
it, but think of it again and again: Deut. xxxii. 46, ' Set your hearts
to all the words which I testify among you this day/ saith Moses to
the Israelites. So Christ : Luke ix. 44, ' Let these sayings sink into
your hearts/ Truths never go to the quick of the affections but by
serious and ponderous thoughts. You will not lift up your hands till
the truth sink into the heart. You read chapters, hear sermon after
sermon ; they do not stir you, or it is but a little, for a fit, like a man
that hath been a little warming himself by the fire, and goeth away,
and is colder than he was before. Christian ! this means is not to
be neglected, no more than reading and hearing, because of its great
use, both for first conversion, and continual quickening.
1. For first conversion. A man cometh to himself by serious thoughts
of those great and important truths which are delivered in the word of
God : Luke xv. 17, ' And when he came to himself, he said/ &c. ; Ps.
xxii. 27, ' All the ends of the world shall remember, and turn unto
the Lord ;' Ps. cxix. 59, ' I thought on my ways, and turned my feet
unto thy testimonies.'
2. For continual quickening. Musing maketh the fire burn. The
greatest things will not move us if we do not think of them : Kom. viii.
31, 'What shall we then say to these things ? If God be for us, who
can be against us ? ' Job v. 27, ' Lo, this we have searched, so it is ;
hear it, and know thou it for thy good.' The benefit of sound doctrine
consists in the application thereof by the hearers. When men have
spent their time and strength to find a good lesson for us, shall not we
think of it ?
SEKMON LV.
Remember thy word unto tliy servant, upon which thou hast caused
me to hope. VER. 49.
IN the words observe
1. His prayer and humble petition to God, remember thy word.
God is said to remember when he doth declare by the effect that he
doth remember. He sometimes seemingly forgets his promise, that is,
to appearance carrieth himself as one that doth forget.
2. His argument is taken
tl.] From his interest, thy servant.
2.] From his trust and hope, which is expressed
(1.) As warranted.
(2.) As caused.
(1.) As warranted by his word; that gave him ground of hope and
comfort
VER. 49.] SERMONS UPON PSALM cxix. 21
(2.) As caused by his influence, Upon which ihou hast caused me
to hope. The word his warrant, the Spirit his anchor. Would God
raise up such a hope merely to defeat it ? The word concurred to
this hope, as it offered
(1st.) A command to believe.
(2d.) The promise of the eternal and immutable God to build upon.
The influence of his grace concurred ; for he that maketh the offer in
the word doth also work faith in the believer, and inclineth his heart
to apply the promise and trust in it ; for faith is ' the gift of God,'
Eph. ii. 8. In short, here is a promise believed and pleaded ; and both
confirm our faith in the fulfilling and granting of it.
Doct. That believers may humbly challenge God upon his word,
and seek the full performance of what he hath promised.
This point, that it may be managed with respect to this text, I shall
give you these considerations :
1. That God delighteth to promise mercy before he accomplish it ;
which showeth these things :
[1.] His abundant love. God's heart is so kindly affected to his
people that he cannot stay till the accomplishment of things, but he
must tell us aforehand what he meaneth to do for us: Isa. xlii. 9,
' Before they spring forth, I will tell you of them ;' long before there
was any sight of such things, or means that might produce them : so
that his promise is an eruption and overflow of his love.
[2.] His care for our security ; for by his promise he giveth his
people a holdfast upon him, as he maketh himself a debtor to them
by his own promise, who was otherwise free before such engagement
to poor creatures : Ps. Ixxxix, 34, ' My covenant will I not break, nor
alter the thing that is gone out of my lips/ The word is gone out of
his lips, not to be recalled, nor reversed. The promises are as so many
bonds, wherein he stands bound to us ; and these bonds may be put
in suit, and his people have liberty and confidence to ask what he hath
promised to them. Austin saith of his mother, Chirographa tua in-
jiciebat tibi Domine Lord, she showed thy own bond and hand
writing. It is a mighty argument in prayer when we can plead that
\ve ask no more than God hath promised.
2. That there is usually some time of delay between making the
promise and fulfilling the promise ; for therefore God promiseth,
because he meaneth to do us good, but not presently. And this delay
is not for want of kindness, or out of any backwardness to our good ;
for so it is said, he will not tarry : Hab. ii. 3, ' Though it tarry, wait
for it, because it will surely come, it will not tarry.' Nor out of ignor
ance, as not knowing the fittest time to help his people ; for his wait
ing is guided by judgment : Isa. xxx. 18, ' He waiteth that he may
be gracious ; for he is a God of judgment ;' he will take hold of the
fittest season or occasion. Not from forgetfulness of his promise ; for
' he is ever mindful of his holy covenant,' Ps. cxi. 5. Not from any
mutability of nature or change of counsel ; for he is Jehovah, that
changeth not : Mai. iii. 6, ' I am the Lord, I change not ; therefore ye
sons of Jacob are not consumed.' He hath a due foresight of all
possible difficulties, and needeth not to alter his counsels. Not from
impotency and weakness, as if he could not execute what he had
22 SERMONS UPON PSALM CXIX. [SER. LV.
promised, as the sons of Zeruiah were too hard for David, 2 Sam. iii.
39 ; all things are at the beck and signification of his will. But (1.)
Partly with respect to his own glory, he will do things in their proper
season : Eccles. iii. 11, ' Everything is beautiful in its time.' ' This is
the wise providence of God in the government of the world, that every
thing is brought forth in its proper season, and in the time when it is
most fit. God humbleth and God exalteth his people in due time : 1
Peter v. 6, ' Humble yourselves, therefore, under the mighty hand of
God, that he may exalt you in due time.' So it is said of their enemies :
Deut. xxxii. 35, ' Their foot shall slide in due time.' Summer and
winter must succeed in their seasons. (2.) With respect to us, God
will try our faith, whether we can stay on his word, and hug it, and
embrace it, till the blessing come. As it is said of the patriarchs
a<T7rao-d/j,evot, Heb. xi. 13, ' They embraced the promises ;' Ps. Ivi. 4,
' In God I will praise his word ; I have put my trust in the Lord ; I
will not fear what flesh can do unto me.' During this time we may be
exercised with divers troubles and difficulties, so that to appearance
God seemeth to forget his promises ; arid this he doth
[1.] Partly to try our faith to the utmost, to see if we can trust and
depend upon God for things which we see not, nor are likely to see.
Faith, in the general, is a dependence upon God for something that
lieth out of sight. Now, when the object is not only out of sight, but
all that is seen and felt seemeth to contradict our hopes, and God
seemeth to put us off, and we meet with many a rebuke of our con
fidence, instead of an answer, as the woman of Canaan that came to
Christ at first meeteth not with a word, then his speech more dis-
courageth than his silence : Mat. xv. 26, ' It is not meet to take the
children's bread, and to cast it to the dogs.' She turneth this rebuke
into an encouragement : ver. 27, ' Truth, Lord ! yet the dogs, eat of
the crumbs which fall from their master's table ;' ver. 28, ' Then
Jesus answered and said unto her, woman ! great is thy faith ; be
it unto thee even as thou wilt.' Many times we come and pray for
blessings promised, and the oracle is dumb and silent. Though God
love the supplicant, yet he will not seem to take notice of his desires,
but will humble him to the dust. Now, to pick an answer out of
God's silence, and a gracious answer out of his rebukes, showeth great
faith. Job saith, chap. xiii. 15, ' Though he slay me, yet I will trust
in him/ Faith supports us under the greatest pressures ; when God
seemeth to deal like an enemy, yet even then trusts in God as a friend,
and that his dispensations will never give his word the lie.
[2.] To try our patience as well as our faith. God's dearest chil
dren are not admitted to the enjoyment of the mercies promised pre
sently : Heb. vi. 12, ' Be not slothful, but followers of them who
through faith and patience inherit the promises.' And Heb. x. 36,
' Ye have need of patience, that after ye have done the will of God, ye
may receive the promise.' We must first do, and sometimes suffer,
the will of God. The promises are to come, and at a great distance.
' And if we hope for that we see not,' and enjoy not, ' then do we with
patience wait for it/ Horn. viii. 25. But especially is patience tried
when we meet with oppositions, difficulties, dangers, many things done,
many things suffered, before we can attain what we hope fori Now.
VER. 49.] SERMONS UPON PSALM cxix. 23
quietly to wait God's leisure is a great trial of our patience: Our
times are always present with us, when God's time is not come. A
hungry stomach would have meat ere it be sodden or roasted, and a
sickish appetite must have green fruit ; but to wait, like the husband
man, in all seasons and weathers, till the corn ripen ; and to persevere
in hoping and praying, that is that which God requires.
[3.] Our love, though we be not feasted with felt comforts, nor
bribed with present satisfaction and benefits in hand. God will try
the deportment of his children, whether they will adhere to him when
he seemeth to cast them off. It is not said, ' In the way of thy mer
cies/ but, ' In the way of thy judgments, Lord, have we waited for
thee ; the desire of our soul is to thy name, and to the remembrance
of thee,' Isa. xxvi. 8. Love for himself, without any present benefit
from him, yea, when kept under sore judgments and deep distresses.
[4.] To enlarge our desires, that we may have the greater sense of
our necessities, and value for the blessings promised. A sack that is
stretched out holdeth the more. Delay increaseth importunity : ' Ask,
and ye shall have ; seek, and ye shall find ; knock, and it shall be
opened unto you,' Mat. vii. 7 ; Luke xi. 8, ' Though he will not rise
and give him because he is his friend, yet Bia rrjv ava&eiav, because
of his importunity he will rise and give him as many as he needeth.'
And things promised being asked, and at length obtained, are the
more valued.
3. That if we yet continue our faith, and heartily believe God upon
his word, it is a great encouragement in waiting for the thing pro
mised ; for to believe is a qualification. There are in the word of
God promises that we may believe, and then promises because we do
believe ; promises to invite faith and hope, and then promises be
cause we believe in God and hope in his word ; promises for faith,
and to faith. As for instance, God hath promised to be a defence unto
his people : Zech. ii. 5, ' I the Lord will be unto her a wall of fire
round about her, and will be the glory in the midst of her.' Now see
how David pleadeth : Ps. Ivii. 1, ' Be merciful unto me, God, be
merciful unto me ; for my soul trusteth in thee ; yea, in the shadow of
thy wings will I make my refuge, until these calamities be overpast.'
When once we believe, then we have a claim : Isa. xxvi. 3, ' Thou
keepest him in perfect peace whose mind is stayed on thee, because he
trusteth in thee.' Trust giveth us a fresh claim or new interest : Ps.
Ixxxvi. 2, ' thou my God, save thy Servant that trusteth in thee.'
God will not disappoint a trusting soul. An ingenuous man will not
fail his friend if he rely on him. We count this the strongest bond
we lay upon another, to be faithful and mindful of us : I trust you,
that you will do this for me. How much more will God do so,
[1.] For his own honour, to show himself faithful, willing, and able
to succour his people in their distresses. This is the reproach cast
upon the worshippers of idols, that they call upon those things which
cannot help them nor relieve them in their straits : Judges x. 14, ' Go
to the gods whom ye have chosen ; let them deliver you in the day of
tribulation.' When you trust God, the honour of his Godhead lieth
at stake. By trust you own him for a God : Jonah i. 5, ' Then the
mariners were afraid, and cried every man upon his god.' By making
24 SERMONS UPON PSALM CXIX. [SER. LV.
good your trust he showeth himself to be a God, that they do iiot seek
to a vain help.
[2.] With a condescension to his people. Nothing goeth so near
their hearts as a disappointment of their hope in God. This will
mightily damp their spirits, when God spits in their faces, and seemeth
to reject their prayers: Ps. xxv. 2, ' my God, I trust in thee, let me
not be ashamed ; yea, let none of them that wait on thee be ashamed ;
but let them be ashamed which transgress without a cause.' To have
hopes fail which were invited and drawn forth by promises is a great
temptation.
[3.] With respect to their enemies, who will be sure to cast this in
their teeth, if the God in whom they trusted should not send help from
his holy place. You will find God's servants often mocked for their
trust : Ps. xxii. 8, ' He trusted in the Lord ; let him now deliver him,
seeing he delighted in him.' Christ himself was not free from the lash
of profane tongues, he was mocked for his dependence on his Father :
Mat. xxvii. 43, ' He trusted in God ; let him deliver him now, if he
will have him.' The world counts faith but a fancy. Now if God
should deny the things promised to his people, it would seem to coun
tenance the slanders of their enemies. Wherefore do the children of
God expose themselves to difficulties, and all manner of hard usages,
but because of their hope in God ? 1 Tim. iv. 10, ' Therefore we
suffer reproach, because we trust in the living God ;' for that reason^
because they look for great things from God ; therefore God hath a
great respect for them that trust in him.
4. This trust must be pleaded in prayer.
[1.] Because prayer is one of the means by which God hath decreed to
fulfil his promises ; and therefore we must obtain mercies in his own
appointed way. God saith, I will do thus and thus for you : Ezek.
xxxvi. 37, ' But I will be inquired after by the house of Israel for this
very thing.' God will do it, but prayer must give a lift ; he will be
sought to : Jer. xxix. 11, 12, ' I know the thoughts which I think to
wards you, saith the Lord ; thoughts of peace, and not of evil, to give
you an expected end,' that is, such an end as yourselves hope for and
desire ; ' then shall ye call upon me, and go, and pray to me, and I
will hearken unto you,' that is, you must address and set yourselves
seriously to this work. When the promise is urged by the believer, it
will be performed by God. So when Daniel understood by the booktv
and writings of the prophets that the time was come wherein God had
promised to deliver his people, then he falleth a-praying in a serious
manner, Dan. ix. 3. When God hath a mind to work, then he sets
the spirit of prayer awork, for he will have all things accomplished in
his own way.
[2.] Because he hath put this office upon his people, that they are
to be his remembrancers at the throne of grace : Isa. Ixii. 6, ' Ye that
make mention of the Lord, keep not silence ; ' it is in the margin,
' Ye that are the Lord's remembrancers,' whose office it is to be con
stantly minding God, and soliciting him in the behalf of his church.
Public remembrancers are the officers of his church ; but every Chris
tian is a private remembrancer, to put God in mind of his promise.
Not that God is subject to forgetfulness, as man is, who hath need of
VER. 49.] SERMONS UPON PSALM cxix. 25
such minders ; but he will be sought and solicited for the performance
of his gracious promises. We have an advocate in heaven, but there
are remembrancers upon earth. We come as David here, ' Remember
thy word unto thy servants, on which thou hast caused us to hope.'
5. We are the more encouraged because God, that made the pro
mise, doth also give the faith ; for he pleadeth two things the grant
of the promise, and the gift of faith. Reasons :
[1.] God would not deceive us. Would he raise a confidence to
disappoint us ? In such a case we might say, as the prophet Jeremiah,
chap. xx. 7, ' Thou hast deceived me, and I was deceived ; ' the words
seem to intrench upon the honour of God. In the general, I answer
They were spoken by the prophet in a passion. Others soften them
by another rendering and interpretation, ' Thou hast persuaded me,
and I was persuaded ; ' that is, to undertake the prophetical office, of
which I was nothing forward of myself, but averse thereunto, yet found
it more troublesome than I expected. But put it with a supposition,
' If I be deceived, thou hast deceived me,' there is nothing inconve
nient God had told him he would make him as a brazen wall ; God
had raised a faith and hope in him to be borne out in his work. Now,
if God hath specially excited your faith, it is not a foolish imagination
or vain expectation, like as of them that dream ; it is God's word
you build upon, and it is by a faith of God's operation ; he raiseth it
in us.
[2.] The prayer of faith is the voice of the Spirit, and God heareth
the voice of the Spirit always, ' who maketh requests Kara Oebv,
according to the will of God ; ' Rom. viii. 27, ' He that searcheth and
trieth the hearts, knoweth what is a groan of the Spirit,' what is a fancy
of our own, what is a confidence raised in us by the operation of his
own Spirit. For there may be a mistaken faith, seemingly built upon
the promises, whereas it is indeed built upon our own conceits. Now
God is not bound to make that faith good. But when we can appeal
to the searcher of hearts that it is a faith of his own working, surely
we may have confidence.
Now how shall we know that it is a faith of God's raising ?
1. If the promise be not mistaken, and we do not presume of that
absolutely which God only hath promised conditionally, and with the
limitations of his own glory and our good, which are joined to all
promises which concern the present life. In temporal things, God
exerciseth his children with great uncertainties, because he seeth it
meet to prove our submission in these things, for our happiness lieth
not in them. Those things wherein our happiness doth consist, as re
mission of sins and eternal life, are sure enough, and that is encour
agement to a gracious heart : 2 Tim. iv. 18, ' God hath delivered me
out of the mouth of the lion, and will deliver me from every evil work/
In the Old Testament, when God discovered less of heaven, he pro
mised more of earth; but in the New Testament, where life and
immortality are brought to light, we are told of many tribulations in
our passage ; yea, the eminent saints of the Old Testament, that had a
clearer view of things to come than others had, were more expofeed to
the calamities of the present life, because God thought the sight of
happiness to come sufficient to countervail their troubles ; and if he
26 SERMONS UPON PSALM CXIX. [SfiR. LY.
would give them rest in another world, they might well endure the
inconveniences of their pilgrimage: Heb. xi. 16, ' But now they de
sire a better country, that is, an heavenly; wherefore God is not
ashamed to be called their God, for he hath prepared for them a city.'
The holy patriarchs left their country, flitted up and down upon this
hope; but to us Christians the case is clear: Rom. viii. 18, 'For I
reckon that the sufferings of this present life are not worthy to be
compared with the glory that shall be revealed in us ; ' 2 Cor. iv. 17,
' For this light affliction, that is but for a moment, worketh for us a
far more exceeding and eternal weight of glory.'
2. When the qualification of the person is not clear, we must not
absolutely promise ourselves the effect : Jonah iii. 9, ' Who can tell
whether God will turn away from his fierce anger, that we perish
not ?' So Joel ii. 14, ' Who knoweth if he will return, and leave a
blessing behind him ? ' In this clause I put believers who have sinned
away their peace and assurance : 2 Sam. xii. 22, ' Who can tell if God
will be gracious unto me, that the child may live ?' He speaketh doubt
fully ; Zeph. ii. 3, ' It may be that ye shall be hid in the day of the
Lord's fierce anger ;' Amos v. 15, ' Hate the evil and love the good;
it may be the Lord God of hosts will be gracious to the remnant of
Joseph.' In such cases the soul is divided between the expectation of
mercy and the sense of their own deservings, and can speak neither
the pure language of faith nor the pure language of unbelief half
^Canaan, half Ashdod. ^There is a twilight in grace as well as in nature.
'God in these eases raiseth no other confidence, to heighten mercy,
and try how we can venture upon God, and refer ourselves to his will,
when we have any business for him to do for us : Mat. viii. 2, ' Lord,
if thou wilt thou canst make me clean ;' 2 Sam. xv. 25, 26 ' And the
king said to Zadok, Carry back the ark of God into the city; if I
shall find favour in the eyes of the Lord, he will bring me ao-ain, and
show me both it, and his habitation : but if he thus say, I have no
delight in thee; behold, here am I, let him do to me as seemeth good
to him.
3. In the promises of spiritual and eternal mercies, when God's con
ditions are performed by us, we maybe confident, and must give
glory to God in believing and being persuaded that he will fulfil them
I Tim. i. 12, ' I know whom I have believed, and I am per
suaded that he is able to keep that which 1 have committed unto him
gainst that day ; ' Bom. viii. 38, 39, For I am persuaded that neither
itn, nor life, nor angels, nor principalities, nor powers, nor things
present, nor things to come, nor height, nor depth, nor anyother
creature, shall be able to separate us from the love of God, which is in
Unrist Jesus our Lord.' I am persuaded; there is no doubt: the
stronger our confidence, the better.
4. When God raiseth in our minds some particular express hope
(as m some cases he may do) to these things that are of a temporal
nature and are conditionally promised, and where our qualification is
ear he will not disappoint us, 2 Cor. i. 12. Though the promises of
emporal things have the limitation of the cross implied in them, and
to be understood in subordination to our eternal interest and God's
glory, without which they would not be mercies but judgments yet
VER. 49.] SERMONS UPON PSALM cxix. 27
his usual course is to save, deliver, and supply them here : Ps. ix. 10,
4 And they that know thy name will put their trust in thee ; for thou,
Lord, hast not forsaken them that seek thee.' And when God by his
Spirit doth particularly incline his people to hope for mercy from him,
he will not fail their expectations. Where the qualification is un
certain, yet the faith of general mercy wrestleth against discourage
ments ; as in the case of the woman of Canaan : there is the plea of
a dog, and the plea of a child, in grievous temptations to fasten our
selves upon God. God will make good the hope raised in them by
his Spirit.
Use. For direction, what to do in all our distresses, bodily and
spiritual. Our necessities should lead us to the promise, and the pro
mise to God.
] . Be sure of your qualification ; for David pleadeth here partly as the
servant of God, and partly as a believer : first, ' Kemember thy word
unto thy servant ;' and then, ' wherein thou hast caused me to hope.'
There is a double qualification with respect to the precept of subjec
tion, with respect to the promise of dependence : the precept is before
the promise. They have right to the promises, and may justly lay
hold upon them, who are God's servants ; they who apply themselves
to obey hie precepts, these only can regularly apply his promises.
None can lay claim to rewarding grace but those that are partakers
of his sanctifying grace. Clear that once, that you are God's servants,
and then these promises, which are generally offered, are your own, no
less than if your name were inserted in the promise, and written in the
Bible. Let us remember our promises made to God, and then desire
him to remember his promises to us. The next part of the qualifica
tion is, if you be believers, and can wait and depend upon God, though
he seemeth to delay, and forget his promise : ' Our eyes must wait upon
the Lord, until he have mercy upon us,' Ps. cxxiii. 2. The benefit of
some promises droppeth, like the first ripe fruit, into the mouth of the
eater ; but others must be tarried for. It is said, Acts vii. 17, ' When
the time of the promise drew night, which God had sworn to Abraham,
the people grew and multiplied in Egypt.' The promise is recorded,
Gen. xv. 5, of ' multiplying his seed like the stars of heaven/ Abraham
was seventy-five years old when the promise was made, a hundred
years old when Isaac was born ; when Jacob went into Egypt they
were but seventy souls, but at their coming forth they were 603,550.
Now, if faith wait, Isa. xxviii. 16, ' He that believeth maketh not
haste ; ' Lam. iii. 26, ' It is good that a man should both hope, and
quietly wait for the salvation of God ; ' Hosea xii. 6, ' Keep mercy and
judgment, and wait on the Lord continually.' God delayeth because
he would have us make use of faith. Real believers are such as have
ventured upon God's word, denied themselves for the hopes offered
therein : 1 Tim. iv. 10, ' Therefore we both labour and suffer reproach,
because we trust in the living God ; ' Heb. vi. 10, ' God is not un
righteous, to forget your work and labour of love, which ye have
showed towards his name.' God's servants must wait for his promises
with patience and self-denial : Eom. ii. 7, ' To them who by patient
continuance in well-doing seek for glory, and honour, and immortality,
eternal life ; ' Luke viii. 15, ' Those in the good ground are they which
28 SERMONS UPON PSALM CXIX. [SfiR. LVI.
in an honest and good heart, having heard the word, keep it, and bring
forth fruit with patience.'
2. Then let us plead promises ; let them not lie by us as a dead
stock, but put them in suit, and put God in remembrance. When the
accomplishment is delayed, it is a notable way of raising and increas
ing our confidence : 2 Sam. vii. 25, ' And now, Lord, the word that
thou hast spoken concerning thy servant and his house, establish it
for ever, and do as thou hast said.' So ver. 28, ' And now, Lord,
thou art that God, and thy words are true, and thou hast promised
this goodness unto thy servant.' So may we do with any promise of
mercy and grace which God hath made with his people in his covenant.
SERMON LVI.
This is my comfort in my affliction ; for tliy word hath quickened
me. VER. 50.
IN the former verse the man of God had complained of the delay of
the promise, and that his hope was so long suspended ; now in this
verse he showeth what was his support, and did revive him during this
delay and the sore afflictions which befell him in the meantime. The
promise comforted him before performance came, ' This is my comfort
in my affliction, thy word hath quickened me.'
1. Observe here, the man of God had his afflictions ; for we are not
exempted from troubles, but comforted in troubles. God's promise,
and hope therein, may occasion us much trouble and persecution in the
world. Yet
2. This very promise which occasioneth the trouble is the ground of
our support ; for one great benefit which we have by the word is com
fort against afflictions.
3. This comfort which we have by the word is the quickening and
life of the soul. The life of our soul is first received by the word, and
still maintained by the same word : James i. 18, ' Of his own will
begat he us with the word of truth ; ' 1 Peter i. 23, ' Being born again,
not of corruptible seed, but of incorruptible, by the word of God,
which liveth and abideth for ever.'
Doct. That all other comforts in affliction are nothing to those com
forts which we have from the word of God.
David confirmeth it from experience ; in his deepest pressures and
afflictions, his soul was supported and enlivened by the word of God.
The apostle Paul doctrinally asserts it: Rom. xv. 4, 'Whatsoever
things were written aforetime were written for our learning, that we,
through patience and comfort of the scriptures, might have hope.'
The general end of scripture is instruction ; the special end is comfort
and hope. Id agit iota scriptura, ut credamus in Deum (Luther)
the business and design of scripture is to bring us to believe in God,
and to wait upon him for our salvation ; to hope either for eternal life,
which is the great benefit offered in the scriptures, or those intervening
VER. 50.] SERMONS UPON PSALM cxix. 29
blessings which arc necessary by the way, and also adopted into the
covenant. The reasons are taken
1. From the quality of those comforts which we have from the word
of God.
2. From the provision which the word hath made for our comfort.
3. From the manner whereby this comfort is received.
First, From the quality of those comforts which we receive from
the word of God.
1. It is a divine comfort: Ps. xciv. 19, 'In the multitude of my
thoughts within me thy comforts delight my soul.' In all the com
forts we have, it is good to consider from whence it cometh. Is it
God's comfort, or a fancy of our own ? A comfort that is made up of
our own fancies is like a spider's web, that is weaved out of its bowels,
and is gone and swept away with the turn of a besom. But God's
comfort is more durable and lasting ; for then it floweth from the true
fountain of comfort, upon whose smiles and frowns our happiness
dependeth. Now God's comforts are such as God worketh, or God
alloweth. Take them in either sense, they come in with a command
ing or overpowering efficacy upon the soul. If God exciteth it by his
Spirit, who is the comforter, Ps. iv. 7, * Thou hast put gladness into
my heart' There is little warmth in a fire of our own kindling:
the Holy Ghost raiseth the heart to a higher degree of a delightful
sense of the love of God than we can do by a bare natural act of our
own understanding. Or whether it be of such comforts as God
alloweth, if we have God's covenant for our comfort we have enough ;
no comfort like his comfort. In philosophy, man speaketh to us by
the evidence of reason ; in the scripture, God speaketh to us by way of
sovereign authority : in his commands he interposeth his power and
dominion ; in his promises he empawneth his truth. And therefore
scriptural comforts are God's comforts, and so more powerful and
authoritative.
2. It is a strong comfort : Heb. vi. 18, ' That the heirs of promise
might have strong consolation,' iayypav irapdKkrjcnv. Other comforts
are weak and of little force ; they are not affliction-proof, nor death-
proof, nor judgment-proof ; they cannot stand before a few serious and
sober thoughts of the world to come ; but this is strong comfort, that
can support the soul, not only in the imagination and supposition of a
trouble, when we see it at a distance, but when it is actually come
upon us, how great soever it be. If we feel the cold hands of death
ready to pluck out our hearts, and are summoned to appear before the
bar of our judge, yet this comfort is not the more impeached ; that
which supported us in prosperity can support us in adversity ; what
supports in life can support us in death ; for the comforts of the word
endure for ever, and the covenant of God will not fail us, living or
dying.
3. It is a full comfort, both for measure and matter.
[1.] Sometimes for the measure ; the apostle speaketh of 'comforts
abounding by Christ.' 2 Cor. i. 5, and Acts ^iii. 52, ' The disciples
were filled with joy, and with the Holy Ghost;' and the apostle
Paul, 2 Cor. vii. 4, VTrepTrepur&evofjiai rfj \apa, ' I am filled with com
fort, and am exceeding joyful in all your tribulations.' Paul and Silas
30 SERMONS UPON PSALM CXIX. [SER. LVI.
could sing praises in the prison, and in the stocks, after they had been
scourged and whipped, Acts xvi. 25. And our Lord Jesus Christ,
when he took care, for our comfort, he took care that it might be a
full comfort : John xv. 11, ' These things have I spoken, that my joy
might remain in you, and that your joy might be full.' The joy of
believers is a full joy, needing no other joy to be added to it ; it is full
enough to bear us out under all discouragements. If Christians
would improve their advantages, they might by their full joy and
cheerfulness entice carnal men, who are ensnared by the baits of the
world and the delights of the flesh, once to come and try what com
forts they might have in the bosom of Christ, and the lively expecta
tion of the promised glory.
[2.] For the matter ; it is full, because of the comprehensiveness of
those comforts which are provided for us. There is no sort of trouble
for which the word of God doth not afford sufficient consolation ; no
strait can be so great, no pressure so grievous, but we have full con
solation offered us in the promises against them all. We have
promises of the pardon of all our sins, and promises of heaven itself ;
and what can we desire more ? We have promises suited to every
state prosperity and adversity. What do we need, which we have not
a promise of ? Prosperity, that it shall not be our ruin, if we take it
thankfully from God, and use it for God ; for, ' to the pure all things
are pure,' Titus i. 15. But especially for adversity, when we most need
there are promises either of singular assistance or gracious deliverance.
In short, the word of God assureth us of the gracious presence of God
here in the midst of our afflictions,. and the eternal enjoyment of God
hereafter ; that he will be with us in our houses of clay, or we shall
shortly be with him in his palace of glory ; and so here is matter of
full comfort.
(1.) His presence with us in our afflictions : Ps. xci. 15, ' I will be
with him in trouble ; ' and Isa. xliii. 2, ' When thou passest through
the waters, I will be with thee ; and through the rivers, they shall not
overflow thee ; ' and many other places. Now if God be with us, why
should we be afraid ? Ps. xxiii. 4, ' When I walk through the valley
of the shadow of death, I will not be afraid, for thou art with me ; '
and in many other places. We see in the body, if any member be
hurt, thither presently runneth the blood to comfort the wounded part ;
the man himself, eye, tongue, and hand, is altogether employed about
that part and wounded member, as if he were forgetful of all the rest.
So we see in the family, if one of the children be sick, all the care and
kindness of the mother is about that sick child ; she sits by him,
blandisheth him, and tendeth him, so that all the rest do as it were
envy his disease and sickness. If nature doth thus, will not God, who
is the author of nature, do much more ? For if an earthly mother do
thus to a sickly and suffering child, will not our heavenly Father, who
hath an infinite, incredible, and tender Jove to his people ? Surely he
runneth to the afflicted, as the blood to the hurt member ; he looketh
after the afflicted, as the mother to the sick child. This is the differ
ence between God and the world; the world runneth after those that
flourish, and rejoice, and live in prosperity, as the rivers run to the
sea, where there is water enough already ; but God ' comforteth us in
VER. 50.] SERMONS UPON PSALM cxix. 31
all our tribulations/ 2 Cor. i. 4, His name and style is, ' He com-
forteth those that are cast down/ 2 Cor. vii. 6. The world forsaketh
those that are in poverty, disgrace, and want ; but God doth not with
draw from them, but visiteth them most, hath communion with them
most, and vouchsafeth most of his presence to them, even to those that
holily, meekly, and patiently bear the afflictions which he layeth upon
them ; and one drop of this honey is enough to sweeten the bitterest
cup that ever they drank of. If God be with 'us, if 'the power of
Christ will rest upon us/ then we may even glory in infirmities, as
Paul did.'
(2.) Of our presence with God, when our afflictions are over ; that
is our happiness hereafter ; we shall be there where he is : John xii.
26, ' There where I am shall my servant be ; ' and John xvii. 24,
' Father, I will that they also whom thou hast given me be with me
where I am, that they may behold my glory, which thou hast given
me/ When we have had our trial and exercise, we shall live with
him for ever ; therefore is our comfort called everlasting consolation :
2 Thes. ii. 16, ' Who hath given us everlasting consolation, and good
hope through grace/ Nothing more can be added or desired, if we
have but the patience to tarry for it, that we may come to the sight
of God and Christ at last. Surely this will lighten the heart of that
sorrow and fear wherewith it is surcharged. Here is an everlasting
ground of comfort ; and if it doth not allay our fears and sorrows, the
fault is not in the comfort, for that is a solid and eternal good ; but
on the believer's part, if he doth not keep his faith strong, and his
evidences clear.
4. It is a reviving comfort, which quickeneth the soul. Many times
we seem to be dead to all spiritual operations, our affections are
damped and discouraged ; but the word of God puts life into the dead,
and relieveth us in our greatest distresses. Sorrow worketh death,
but joy is the life of the soul. Now when dead in all sense and feel
ing, ' the just shall live by faith/ Hab. ii. 4 ; and the hope wrought in
us by the scriptures is ' a lively hope/ 1 Peter i. 3. Other things skin
the wound, but our sore breaketh out again and runneth ; faith pene
trates into the inwards of a man, doth us good to the heart ; and the
soul reviveth by waiting upon God, and gets life and strength.
Secondly, The provision which the word hath made for our com
fort ; it might be referred to four heads.
1. Its commands.
[1.] Provisionally, and by way of anticipation. The whole scripture
is framed so that it still carrieth on its great end of making man
subject to God and comfortable in himself. Our first lesson in the
school of Christ is self-denial : Mat. xvi. 24, ' If any man will come
after me, let him deny himself, and take up his cross, and follow me/
Now this seemeth to be grievous, but provideth for comfort ; for self-
denial plucketh up all trouble by the root ; the cross will not be very
grievous to a self-denying spirit. Epictetus summed up all the wisdom
that he could learn by the light of nature in these two words, aveyov
Kal afrexpv bear and forbear; to which answereth the apostle's
' temperance, patience/ 2 Peter i. 6. Certainly were we more morti
fied and weaned from the world, and could we deny ourselves in things
32 SERMONS UPON PSALM CXIX. [SfiR. LVI.
grateful to sense, we should not lie open to the stroke of troubles so
often as we do. The greatness of our affections causeth the greatness
of our afflictions. Did we possess earthly things with less love, we
should lose them with less grief. Had we more entirely resigned our
selves to God, and did love carnal self less, we should less be troubled
when we are lessened in the world. Thus provisionally, and by way
of anticipation, doth the word of God provide against our sorrows.
The wheels of a watch do protrude and thrust forward one another ; so
one part of Christian doctrine doth help another: take any piece
asunder, and then it is hard to be practised. Patience is hard if there
be no thorough resignation to God, no temperance and command of
our affections ; but Christianity is all of a piece ; one part well
received and digested befriendeth another.
[2.] Directly, and by way of express charge, the scripture requireth
us to moderate our sorrow, to cast all our care upon God, to look above
temporal things, and hath expressly forbidden distracting cares, and
doubts, and inordinate sorrows : 1 Peter v. 7, ' Cast all your care upon
God, for he careth for you ;' and Phil. iv. 6, ' Be careful for nothing.'
We have a religion that maketh it unlawful to be sad and miserable,
and to grieve ourselves inordinately : care, fear, and anguish of mind
are forbidden, and no sorrow allowed us but what tendeth to our joy :
Isa. xxxv. 4, ' Say to them that are of fearful hearts, Be strong, fear
not ;' Isa, xli. 10, ' Fear not, I am with thee ; be not dismayed, I am thy
God.' To fear the rage, and power, and violence of enemies, is con
trary to the religion which we do profess : ' Fear not them which can
kill the body/ Mat. x. 26, 28. Now surely the word, which is full
fraught with precepts of this nature, must needs comfort and stay the
heart.
2. The doctrines of the word do quicken and comfort us in our
greatest distresses, all of them concerning justification and salvation
by Christ ; they serve to deaden the heart to present things, and lift
it up to better, and so to beget a kind of dedolency and insensibility
of this world's crosses ; but especially four doctrines we have in the
word of God that are very comforting.
[1.] The doctrine concerning particular providence, that nothing
falleth out without God's appointment, and that he looketh after every
individual person as if none else to care for. This is a mighty ground
of comfort ; for nothing can befall me but what my Father wills, and
he is mindful of me in the condition wherein I am, knoweth what
things I stand in need of, and nothing is exempted from his care,
ordering, and disposal. This is a ground both of patience and com
fort : Ps. xxxix. 9, ' I was dumb, and opened not my mouth, because
thou didst it.' So Hezekiah : Isa. xxxviii. 15, ' What shall I say ?
He hath both spoken unto me, and himself hath done it.' It is time
to cease, or say no more ; why uhould we contend with the Lord ? Is
it a sickness or grievous bodily pain ? What difference is there
between a man that owneth it as a chance or natural accident, and
one that seeth God's hand in it ? We storm if we look no further
than second causes ; but one that looketh on it as an immediate stroke
of God's providence hath nothing to reply by way of murmuring and
expostulation. So in loss of good children ; how do we rave against
VER. 50.] SERMONS UPON PSALM cxix. 33
instruments, if we look no further ! But if we consider the providence
of God, Job i. 23, not Dominus dedit, diabolus abstulit, but ' The
Lord hath given, and the Lord hath taken away ; blessed be the name
of the Lord,' So for contumely and reproaches ; if God let loose a
harking Shimei upon us, 2 Sam. xvi. 11, ' The Lord bid him curse.'
To resist a lower officer is to resist the authority with which he is
armed. So in all other cases, it is a ground of patience and comfort
to see God in the providence.
[2.] His fatherly care over his people. He hath taken them into
his family, and all his doings with them are paternal and fatherly.
It allayeth our cares : Mat. vi. 32, ' Your heavenly Father knoweth
that ye hath need of all these things.' Our sorrows in affliction are
lessened by considering they come from our Father : Heb. xii. 5-7,
* Ye have forgotten the exhortation that speaketh upon you as unto
children, My son, despise not thou the chastening of the Lord, nor
faint when thou art rebuked of him ; for whom the Lord loveth he
chasteneth, and scourgeth every son whom he receiveth. If ye endure
chastening, God dealeth with you as with sons ; for what son is that
whom the father chasteneth not ? But if ye be without chastisement,
whereof all are partakers, then are ye bastards, and not sons ;' and so
those whom God doth love tenderly, he doth correct severely.
[3.] His unchangeable love to his people. God remaineth unchange
ably the same. When our outward condition doth vary and alter, we
have the same blessed God as a rock to stand upon, and to derive our
comforts from, that we had before : he is the God of the valleys, as
well as of the hills. Christ in his desertion saith, ' My God, my God,'
Mat. xxvii. 46. Surely we deserve that the creature should be taken
from us, if we cannot find comfort in God : Hab. iii. 18, ' Although
the fig-tree should not blossom, neither shall fruit be in the vine, &c.,
yet will I rejoice in the Lord; I will joy in the God of my salvation ;'
' Nothing cau separate us from the love of God,' Bom. viii. 36. Men
may separate us from our houses, countries, friends, estates, but not
from God, who is our great delight. In our low estate we have a God
to go to for comfort, and who should be more to us than our sweetest
pleasures.
[4.] The scripture showeth us the true doctrine about afflictions, and
<liscovereth to us the author, cause, and end of all our afflictions. The
author is God, the cause is sin, the end is to humble, mortify, and
correct his children, that they may be more capable of heavenly glory.
God is the author ; not fortune, or chance, or the will of man ; but
God, who doth all things with the most exact wisdom, and tender
mercy, and purest love. The cause is just : Micah vii. 9, ' I will bear
the indignation of the Lord, because I have sinned against him.' The
end is our profit, for his chastisements are purgative medicines, to
prevent or cure some spiritual disease. If God should never administer
physic till we see it needful, desire to take it, or be willing of it, we
should perish in our corruptions, or die in our sins, for want of help
in due time : 1 Cor. xi. 32, ' But when we are judged, we are chastened
of the Lord, that we should not be condemned with the world.' Now,
should we not patiently and comfortably endure those things which
come by the will of our Father, through our sins, and for our good ?
VOL. vii. c
34 SERMONS UPON PSALM CXIX. [SER. LVL
3. The examples of the word, which show us that the dearly beloved
of the Lord have suffered harder things than we have done, and with
greater patience. Christ : 1 Peter ii. 21, ' Who suffered for us, leav
ing us an example that we should follow his steps.' The servants of
the Lord : James v. 10, ' Take, my brethren, the prophets of the Lord,
who have spoken the word of the Lord, for an example of suffering
affliction, and of patience.' We complain of stone and gout ; what
did our Lord Jesus Christ endure when the whole weight of his body
hung upon four wounds, and his life dropped out by degrees ? We
complain of every painful disease, but how was it with Christ when
his back was scourged, and his flesh mangled with whips ? We are
troubled at the swellings of the gout in hands or feet ; how was it with
him when those sinewy parts were pierced with strong and great
nails ? We complain of the want of spiritual consolations ; was not
he deserted? We mourn when God maketh a breach upon our
relations ; was not Abraham's trial greater, when he was to offer his
son with his own hands ? Heb. xi. 17, ' By faith Abraham, when he
was tried, offered up Isaac ; and he that had received the promise
offered up his only-begotten son/ Job lost all his children at once by
a blast of wind. The Virgin Mary near the cross of Christ, ' Woman,
behold thy son,' John xix. 26. She was affected and afflicted with
that sight, 'as if a sword pierced through her heart.' We complain
of poverty ; Christ ' had not where to lay his head/ If we lose our
coat to keep our conscience, others of God's children have been thus
tried before us : Heb. x. 34, ' Ye took joyfully the spoiling of your
goods, knowing in yourselves that you have in heaven a better and an
enduring substance/ The Levites ' left their inheritance,' 2 Chron.
xi. 14. Thus God doth not call us by any rougher way to heaven than
others have gone before us.
4. The promises of scripture. To instance in all would be endless.
There are three great promises which comfort us in all our afflictions
the promises of pardon of sins, and eternal life, and the general pro
mises about our temporal estate.
[1.] The promises of pardon of sin. We can have no true cure for
our sorrow till we be exempted from the fear of the wrath of God.
Do that once, and the heart of sorrow and misery is broken. Others
may steal a little peace when conscience is laid asleep, but not solid
comfort till sin be pardoned : Isa. xl. 1, 2,' Comfort ye, comfort ye my
people, saith your God ; speak ye comfortably unto Jerusalem, and
cry unto her that her warfare is accomplished, that her iniquity is
pardoned ;' Mat. ix. 2, ' Son, be of good cheer ; thy sine be forgiven
thee ;' Rom. v. 1, ' Therefore, being justified by faith, we have peace
with God through our Lord Jesus Christ/
[2.] The promises of eternal life. Nothing will afford us so much
content as one scripture promise of eternal life would do to a faithful
soul. Heaven in the promise seen by faith is enough to revive the
most doleful and afflicted creature: Mat. v. 12, 'Rejoice and be
exceeding glad, for great is your reward in heaven/ Nothing can be
grievous to him that knoweth a world to come, and hath the assurance
of the eternal God that shortly he shall enjoy the happiness of it :
Rom. v. 2, ' We rejoice in hope of the glory of God/ This comforts
VER. 50.] SERMONS UPON PSALM cxix. 35
against troubles, sicknesses, wants. Everlasting ease, everlasting joy,
surely will counterbalance all that we can endure and suffer for or from
God. There all our fears and sorrows shall be at an end, and all tears
shall be wiped from our eyes.
[3.] The general promises concerning our temporal estate. There
are many particular promises concerning the supply of all our neces
sities, removing of our grievances and burdens, or else that God will
allay our troubles and enable us to bear them, mix with them the
taste of his goodness and fatherly love. But I shall only speak of those
general promises, that we may be confident that he will never utterly fail
his people : Heb. xiii. 5, ' He hath said, I will never leave thee nor
forsake thee;' that he will not give us over to insupportable diffi
culties : 1 Cor. x. 13, ' There hath no temptation taken you but what
is common to man ; but God is faithful, who will not suffer you to be
tempted above what you are able ; but will with the temptation also
make a way to escape, that you may be able to bear it.' He will dis
pose of all things for the best to them that love him, Rom. viii. 28.
These things are absolutely undertaken, and these things should
satisfy us.
Thirdly, From the manner wherein this comfort is received. They
are applied by the Spirit, who is a comforter, and received by faith.
1. Applied by the Spirit, which is dispensed in a concomitancy with
this word : Rom. xv. 13, 'Now the God of hope till you with all joy
and peace in believing, that ye may abound in hope, through the
power of the Holy Ghost.' The Holy Ghost is purposely given to be
our comforter. If we are fit to receive it, he will not be wanting to
give solid joy and delight to the penitent and believing soul.
2. It is received by faith. The word of God cannot deceive us.
Faith is contented with a promise, though it hath not possession ; for,
Heb. xi. 1, ' Faith is the'substance of things hoped for, and the evidence
of things not seen.' Sickness with a promise, poverty with a promise,
captivity with a promise, is better than health, riches, liberty without
one ; yea, death with a promise is better than life. What you possess
without a promise you may lose when most secure : Luke xii. 19, 20,
' I will say to my soul, Soul, thou hast much goods laid up for many
years ; eat, drink, and be merry. But God said unto him, Thou fool,
this night shall thy soul be required of thee ; then whose shall those
things be that thou hast provided?' But in the eye of faith, that
which we hope for is more than that which we possess ; for we have
God's word ; it is set before us.
Use 1. For information.
1. How likely it is that the children of God will be exercised with
afflictions, because God in his word hath laid in so many comforts before
hand ; a full third of the scriptures would be lost, and be as bladders
given to a man that stands on dry land, and never ineaneth to go into
deep waters : ' Man is born to trouble as the sparks fly upward,' Job v.
7. Many think they come into the world not to bear crosses, but to
spend their days in pleasure ; but alas 1 how soon do they find them
selves mistaken, and confuted by experience ! If life be anything
lengthened out, it is vexed with the remembrance of what is past, or
trouble of what is present, or fear of what is to come. The first part
36 SERMONS UPON PSALM CXIX. [SER. LVI.
of our life we know not ourselves ; in the middle, we are filled with
cares and sorrows ; our last burdened with weakness and age. But
now the godly are more appointed to troubles, because God will try
their faith, perfect their patience, train them up for a better world.
They are now hated by the world : 2 Tim. iii. 12, ' Yea, and all that
will live godly in Christ Jesus shall suffer persecution ;' Acts xiv. 22,
' We must through much tribulation enter into the kingdom of God.'
He that would not be exempted from the hopes of Christians, he must
not look to be exempted from the troubles of Christians.
2. The excellency of the word of God and the religion it estab-
lisheth. It containeth store of sure comforts; and when all other
comforts can do us no good, then the word of God affordeth us relief
and support. Bare human reason cannot find out such grounds of
comfort in all their philosophy ; it doth not penetrate to the inwards
of a man. It will tell us it is in vain to trouble ourselves about what we
cannot help : Jer. x. 19, ' It is an evil, and I must bear it;' that we
are not without fellows, others suffer as much as we do, &c. ; but the
word of God giveth us other consolations the pardon of sin, the
promises of a better life ; that if we lose temporal things we shall have
eternal ; that we would not fear the threatenings of men, having the
promises of God, &c., nor death, which hath life at the back of it ;
these are comforts indeed. When David was even dead in the nest,
the word, that was not so clear then in these points as now, revived
him. What would he have said if he had known the gospel so fully
as we do ? How should we be affected that live in so much light ?
Use 2. For reproof to those that seek other comforts,
1. In the vanities of the world. This is too slight a plaster to cure
man's sore or heal his wound : the comforts of this world appear and
vanish in a moment ; every blast of a temptation scattereth them. It
must be the hope and enjoyment of some solid satisfaction that can
fortify the heart and breed any solid and lasting comfort, and this the
world cannot give unto us ; but in the word we have it. Alas ! what
is a dream of honour, or the good- will and word of a mortal man ?
Everlasting glory is as much above all these as the treasures of a king
dom before a child's toys. May-games, vain pleasures, are gone before
we well feel that we have them.
2. Or in philosophy. That cannot give a true ground of comfort.
That was it the wise men of the world aimed at to fortify the soul
against troubles ; but as they never understood the true ground of
misery, which is sin, so they never understood the true ground or way
of comfort, which is Christ. That which man offereth cannot come
with such authority fnd power as that which God offereth. The light
of reason cannot have such an efficacy as divine testimony. This is a
poor moonlight, that rotteth before it ripeneth anything. In short,
they were never acquainted with Christ, who is the foundation of
comfort ; nor the promise of heaven, which is the true matter of com
fort ; nor faith, which is the instrument to receive comfort ; so that
you leave the fountain of living water for the dead puddle of a filthy
ditch, if you think the writings of the heathens will comfort you and
revive you, and neglect the word of God that brings rest for the soul.
3. Those are to be reproved that are under a spiritual institution.
VER. 50.] SERMONS UPON PSALM cxix. 37
and profess to keep to it, and do so little honour it, either by their
patience or comfort, or hope under troubles. Wherefore were the
great mysteries of godliness made known to us, and the promises of
the world to come, and all the directions concerning the subjection of
the soul to God, and those blessed privileges we enjoy by Christ, if
they all be not able to satisfy and stay your heart, and compose it to a
quiet submission to God when it is his pleasure to take away your
comforts from you ? What ! ' Is there no balm in Gilead ? is there
no physician there?' Will not all the word of God yield you a cor
dial or a cure ? Oh ! consider what a disparagement you put upon the
provision Christ hath made for us, as if the scripture were a weaker
'thing than the institutions of philosophy, or the vain delights of the
world ! But what may be the reasons of such an obstinacy of grief ?
[l.J Sometimes ignorance. They do not study the grounds of com
fort, or do not remember them ; for oblivion is an ignorance for the
time : Heb. xii. 5, ' Have ye forgotten the exhortation that speaketh to
you as children ?' They are like Hagar, have a well of comfort nigh,
and yet ready to die for thirst. The scripture hath breasts of comfort, so
full as a breast ready to discharge itself, and yet they ate not comforted.
[2.] They indulge and give way to the present malady, hug the dis
temper, and do not consider the evil of it ; as ' Rachel refused to be
comforted,' Jer. xxxi. 15.
[3.] They do not chide themselves, ask the soul the reason, cite it
before the tribunal of conscience, which is one way to allay passions :
Ps. xlii. 5, ' Why art thou so disquieted, my soul ? ' They look to
the grievance, not to the comfort, as that which is of use; they aggravate
the grievance and lessen the love of God : ' Are the consolations of
God so small with thee?' Job xv. 11. It is spoken to them who have
high thoughts of their troubles, low thoughts of God's comforts.
[4.] Uncertainty in religion. Principles must be fixed before they
can be improved, and we can feel their influence and power. But
people will be making essays, and try this and try that. God's
grounds of comfort are immutably fixed ; God will not change his
gospel laws for thy sake : and therefore, unless we would have a
mountebank's cure, we must stand to them : Jer. vi. 16, ' Thus saith
the Lord, Stand ye in the ways, and see, and ask for the old paths,
where is the good way, and walk therein, and ye shall find rest for
your souls.' When we have tried all, we must come home at length to
these things; and our uncertainty in religion will be none of the
meanest causes of our troubles.
[5.] They look to means and their natural operation, and neglect
God ; and God only will be known to be the God of all comfort :
2 Cor. i. 3, 4, ' Blessed be God, even the Father of our Lord Jesus
Christ, the Father of mercies, and the God of all comforts, who com-
forteth us in all our tribulation/
Use 3. To exhort us
1. To prize and esteem the scriptures, and consult with them often:
there you have the knowledge of God, who is best worth our knowing ;
and the way how we may come to enjoy him, wherein our happiness
lieth. It is a petty wisdom to be able to gather riches, manage your
business in the world. Ordinary learning is a good ornament, but this
38 SERMONS UPON PSALM CXIX. [SfiR. LVI.
is the excellent, deep, and profound learning, to know how to be saved.
What is it I press you to know ? the course of the heavens, to num
ber the orbs and the stars in them, to measure their circumference and
reckon their motions, and not to know him that sits in the circle of
them, nor know how to inhabit and dwell there ? Oh, how should
this commend the word of God to us, where eternal life is discovered,
and the way how to get it ! Other writings and discourses may tickle
the fancy with pleasing eloquence, but that delight is vanishing, like a
musician's voice. Other writings may represent some petty and momen
tary advantage ; but time will put an end to that, so that within a little
while the advantage of all the books in the world will be gone ; but the
scriptures, that tell us of eternal life and death, their effects will abide
for ever : Ps. cxix.* 96, ' I have seen an end of all perfections, but thy
commandments are exceeding broad.' When heaven and earth pass
away, this will not pass ; that is, the effects will abide in heaven and
hell. Know ye not that your souls were created for eternity, and that
they will eternally survive all these present things ? and shall your
thoughts, project^, and designs be confined within the narrow bounds
of time ? Oh, no ! Let your affections be to that book that will teach
you to live well for ever, in comparison of which all earthly felicity is
lighter than vanity.
2. Be diligent in the hearing, reading, meditating on those things
that are contained there. The earth is the fruitful mother of all herbs
and plants, but yet it must be tilled, ploughed, harrowed, and dressed,
or else it bringeth forth little fruit. The scripture containeth all the
grounds of hope, comfort, and happiness, the only remedy of sin and
misery, our rule to walk by till our blessedness be perfected ; but we
have little benefit by it unless it be improved by diligent meditation :
Ps. i. 2, ' His delight is in the law of the Lord, and in that law doth
he meditate day and night.' This must be your chief delight, and you
must be versed therein upon all occasions : Ps. cxix. 97, ' Oh, how
love I thy law ! it is my meditation all the day.' When we love it
and prize it, it will be so, for our thoughts cannot be kept off from
what we love and delight in.
3. Header, hear, meditate with a spirit of application, and an aim of
profit : Job v. 27, ' Hear it, and know thou it for thy good ; ' as the rule
of your actions and the charter of your hopes ; ' Born. viii. 31, ' What
shall we then say to these things ? ' That you may grow better and
wiser, and may have more advantages in your heavenly progress, take
home your portion of the bread of life, and turn it into the seed of your
life. It is not enough to seek truth in the scriptures, but you must
seek life in the scriptures. It is not an object only to satisfy your
understandings with the contemplation of truth, but your hearts with
the enjoyment of life ; and therefore you must not only bring your
judgment to find the light of truth, but your affections to embrace the
goodness of life offered. Think not ye have found all, when you have
found truth and learned it. No ; except you find life there, you have
missed the best treasure. You must bring your understandings and
affections to them, and not depart till both return full.
VER. 51.] SERMONS UPON PSALBI cxix. 39
SERMON LVII.
The proud have had me greatly in derision ; yet have I not declined
from thy law. VER. 51.
Is these words are
1. David's temptation.
2. His constancy and perseverance in his duty notwithstanding that
temptation.
First, In the temptation observe
1. The persons from whom the temptation did arise, the proud. The
wicked are called so for two reasons :
[1.] Because either they despise God and contemn his ways, which is
the greatest pride that can fall upon the heart of a reasonable creature:
Rom. i. 30, ' Haters of God, despiteful, proud.'
[2.] Or else, because they are drunk with worldly felicity. In the
general, scoffing cometh from pride. What is, Prov. iii. 34-, ' He scorn-
eth the scorners, and giveth grace to the lowly,' is, James iv. 6, ' He
resisteth the proud, and giveth grace to the humble.'
2. Observe the kind or nature of the temptation; he was had in
derision. This may be supposed either for dependence on God's pro
mises, or for obedience to his precepts. Atheistical men, that wholly
look to the pleasing of the flesh and the interest of the present world,
make a mock of both. We have instances of both in scripture.
.[!.] They make a mock of reliance upon God when we are in dis
tress ; think it ridiculous to talk of relief from heaven when earthly
power faileth : Ps. xxii. 7, 8, ' They laugh me to scorn, saying, He
trusted in the Lord.' The great promise of Christ's coming is flouted
at by those mockers : 2 Peter iii. 3, 4, ' There shall come in the last
days mockers, walking after their own lusts, and saying, Where is the
promise of his coming ? for since the fathers fell asleep all things con
tinue as they were from the creation.' Such scoffers are in all ages,
but now they overflow. These latter times are the dregs of Christianity,
in which such kind of men are more rife than the serious worshippers
of Christ. At the first promulgation of the gospel, while truths were
new, and the exercises of Christian religion lively and serious, and
great concord among the professors of the gospel, they were rare and
infrequent. Before men's senses were benumbed with the frequent ex
periences of God's power, and the customary use of religious duties, and
the notions of God were fresh and active upon their hearts, they were
not heard of ; but when the profession of Christianity grew into a form
and national interest, and men fell into it by the chance of their birth
rather than their own choice and rational conviction, the church was
pestered with this kind of cattle. But especially are they rife among
us when men are grown weary of the name of Christ, and the ancient
severity and strictness of religion is much lost, and the memory of
those miracles and wonderful effects by which our religion was once
confirmed almost worn out ; or else questioned and impugned by subtle
wits and men of a prostituted conscience. Therefore now are many
mockers and atheistical spirits everywhere, who ask, ' Where is the
40 SERMONS UPON PSALM CXIX. [SfiR. LVIL
promise of his coming?' question all, and think that there are none
but a few credulous fools that depend upon the hopes of the gospel.
[2.] Their obedience to his precepts. And so whosoever will be
true to his religion, and live according to his baptismal vow, is set up
for a sign of contradiction to be spoken against. It is supposed the
mocking by the heathen of the Jews is intended in these words, Lam.
iv/15, 'Depart ye; it is unclean; depart, depart, touch not: when
they fled away and wandered.' The words are somewhat obscure, but
some judicious interpreters understand them of the detestation of the
Jewish religion, their circumcision, their sabbaths, &c. But however
that be, certainly the children of God are often mocked for their strict
obedience, as well as their faith.
3. Observe the degree, greatly. The word noteth continually. The
Septuagint translates it by afoSpa ; the vulgar Latin by usque valde
and usque longe. They derided him with all possible bitterness, and
day by day they had their scoffs for him ; so that it was both a grievous
and a perpetual temptation.
Secondly, His constancy and perseverance in the duty ; that is set
forth
1. By the rule in the word, iliy law. If we have God's law to
justify our practice, it is no matter who condemneth it ; we have God's
warrant to set against man's censure. It must be God's way wherein
we seek to be approved; otherwise our reproach is justly deserved, if
it be for obstinacy in our own fancies.
2. The firmness and strictness of his adherence: I have not de
clined. The word signifies either to turn aside or to turn back.
Sometimes it is put for turning aside to the right hand or to the left \
as Deut. xvii. 11, ' Thou shalt not decline from the way which they
shall show to thee, to the right hand or to the left ;' sometimes for
turning back : Job xxiii. 11, ' My feet have held his steps ; his way
have I kept, and not declined ; neither have I gone back from the
commandment of his lips.' As it is taken for turning aside, it noteth
error and wandering ; as it is taken for turning back, it noteth apos
tasy and defection. Now David meaneth that he had neither declined
in whole nor in part. Understand it of his faith : all their scoffs and
bitter sarcasms did not discourage him, or tempt him to forsake his
hold, or let go the comfort of the promise. Understand it of his-
obedience : he still closely cleaved to God's way. A declining implieth
an inclining first. Well, then, David did not only keep from open
apostasy, but from declining or turning aside in the least to any hand.
Testimonies we have of his integrity in scripture: 1 Kings xiv. 8,
' David kept my commandment, and followed me with all his heart,,
to do only that which was right in my sight.' His great blemish is
mentioned elsewhere : 1 Kings xv. 5, ' David did that which was-
right in the eyes of the Lord, and turned not aside from anything
which he commanded him all the days of his life, save only in the
matter of Uriah the Hittite/ However, the derision of his enemies.
made him not to warp.
Doct. That a Christian should not suffer himself to be flouted out of
his religion, either in whole or in part ; or no scorn and contempt cast
upon us should draw us from our obedience to God.
VER. 51.] uMOxs UPON PSALM cxix. 41
In the managing of it observe
1. That a holy life is apt to be made a scorn by carnal men.
2. That this, as it is a usual, so it is a grievous temptation.
3. That yet this should not move us either to open defection or par
tial declining.
First, That a holy life is apt to be made a scorn by carnal men,
and they that abstain from iniquity are as owls among their neigh
bours, the wonder and the reproach of all that are about them. To
evidence this, I shall give you an account of some of the scorns which
are cast upon religion, with the reasons of them.
1. Some of the scorns are these :
[1.] Seriousness in religion is counted mopishness and melancholy.
"When men will not flaunt it and rant it, and please the flesh as others
do, but take time for meditation, and prayer, and praise, then they are
mopish.
[2.] Self-denial, when, upon hopes of the world to come, they grow
dead to present interests, and can hazard them for God, and can for
sake all for a naked Christ ; the world thinketh this humorous folly.
To do all things by the prescript of the word, and live upon the hopes
of an unseen world, is by them that would accommodate themselves to
present interests counted madness.
[3.] Zeal in a good cause is in itself a good thing (Gal. iv. 18, ' It
is good to be zealously affected always in a good thing'), but the world
is wont to call good evil. As astronomers call the glorious stars by
horrid names, the serpent, the dragon's tail, the greater or lesser bear,
the dog-star ; so the world is grossly guilty of misnaming. God will
not be served in a cold and careless fashion. See Rom. xii. 11, e'oires
TTvevfiaTi, ' fervent in spirit, serving the Lord.' But this will not suit
with that lazy and dull pace which is called temper and moderation in
the world.
[4.] Holy singularity ; as Noah was an upright man in a corrupt
age : Gen. vi. 9, ' Noah walked with God.' And we are bidden ' not
to conform ourselves to this world,' Rom. xii. 2. Now, because they
would have none to upbraid them in their sins, and to part ways, and
the number of the godly is fewer, they count it a factious singularity
in them that walk contrary to the course of the world and the stream
of common examples.
[5.] Fervour of devotion and earnest conversing with God in humble
prayers is called imposture and enthusiasm. The world, who are
wholly sunk in flesh and matter, are little acquainted with these eleva
tions and enlargements of the spirit, think all to be imposture and
enthusiasm. And though praying by the Spirit be a great privilege,
(Jude 20, c Praying in the Holy Ghost ;' Rom. viii. 26, ' Likewise
the Spirit also helpeth our infirmities ; for we know not what we should
pray for as we ought ; but the Spirit itself helpeth our infirmities with
groanings which cannot be uttered ; ' Zech. xii. 10, ' I will pour upon
you the spirit of grace and of supplication') yet it is little relished
by them ; a flat dead way of praying suiteth their gust better. Christ
compareth the duties of the gospel, fasting, with prayer in the Spirit, to
new wine, which will break old bottles, Mat. ix. 17 ; but the duties of
the Pharisees to old, dead, and insipid wine ; there is no life in them.
42 SERMONS UPON PSALM CXIX. [SER. LVIL
[6.] Serious speaking of God and heavenly things is, in the phrase
of the world, canting. Indeed, to speak swelling words of vanity, or
an unintelligible jargon, betrayeth religion to scorn ; but a pure lip
and speedi seasoned with salt, and that holy things should be spoken
of in a holy manner, our Lord requireth.
[7.] Faith of the future eternal state is esteemed a fond credulity by
them who affect the vanities of the world, and the honours and plea
sures thereof. They are all for sight and present things, and Chris
tianity inviteth us to things spiritual and heavenly. Now, to live upon
the hopes of an unseen world, and that to come, they judge it to be
but foppery and needless superstition. Thus do poor creatures, drunk
with the delusions of the flesh, judge of the holy things of God.
[8.] The humility of Christians, and their pardoning wrongs and
forgiving injuries, they count to be simplicity or stupidness, though
the law of Christ requireth us to forgive others, as God for Christ's
sake hath forgiven us.
[9.] Exact walking is scrupulosity and preciseness, and men are
more nice than wise ; which is a reproach that reflecteth a mighty
contempt upon God himself, that when he hath made a holy law for
the government of the world, that the obeying of this law should be
derided by professed Christians ; the scorn must needs fall on him that
made the law, and gave us these commands. If he be too precise that
imperfectly obeyeth God, what will you say of God himself, who com-
mandeth more than any of us all performeth ? Thus the children of
God are not only reproached as hypocrites, but derided as fools ; and
it is counted as a part of wit and breeding to droll at the serious prac
tice of godliness, as if religion were but a foppery.
2. The reasons of this are these :
[1.] Their natural blindness : 1 Cor. ii. 14, ' The natural man re-
ceiveth not the things of the Spirit of God, for they are foolishness to
him ; neither can he know them, because they are spiritually discerned/
They are incompetent judges : Prov. xxiv. 7, ' Wisdom is too high for
a fool.' Though by nature we have lost our light, yet we have not lost
our pride : Prov. xxvi. 16, ' The sluggard is wiser in his own conceit
than seven men that can render a reason.' Though their way in reli
gion be but a sluggish, lazy, and dead course, yet they have a high
conceit of it, and censure all that is contrary, or but a degree removed
above it. From spiritual blindness it is that carnal men judge un
righteously and perversely of God's servants, and count zeal and for
wardness in religious duties to be but folly and madness.
[2.] Antipathy and prejudicate malice. The graceless scoff at the
gracious, and the profane at the serious ; there is a different course,
and that produceth difference of affections : John xv. 19, ' The world
will love its own, but because I have chosen you out of the world,
therefore the world hateth you ; ' and they manifest their malice and
hatred this way by evil-speaking : 1 Peter iv. 4, ' Speaking evil of
you.'
[3.] Want of a closer view. Christians complained in the primitive
times that they were condemned unheard, &ia TTJV (frijprjv, and Bia TO
wopa, without any particular inquiry into their principles and prac
tices. And Tertullian saith, nolentes auditis, &c. thev would not
51.] SKHMONS UPON PSALM cxix. 43
inquire, because they had a mind to hate. A man riding afar off see
ing people dancing, would think they were mad, till he draws near and
observes the harmonious order. They will not take a nearer view of
the regularity of the ways of God, and therefore scoff at them.
[4.] Because you do by your practice condemn that life that they
affect : John vii. 7, ' The world hateth me, because I testify that their
deeds are evil ; ' Heb. xi. 7, ' Noah by faith, being warned of God of
things not seen as yet, moved with fear, prepared an ark to the saving
of his house, by the which he condemned the world.' Now they would
not have their guilt revived ; and therefore, since they will not come
up to others by a religious imitation, they seek to bring others down
to themselves by scoffs, reproaches, and censures.
[5.] They are set a work by Satan, thereby to keep off young begin
ners, and to discourage and molest the godly themselves ; for bitter
words pierce deep and enter into the very soul.
Secondly, It is a grievous temptation ; it is reckoned in scripture
among the persecutions : Gal. iv. 29, ' As he that was born after the
flesh persecuted him that was born after the spirit, even so is it now.'
He meaneth those bitter mockings that Isaac did suffer from Ishmael :
Gen. xxi. 9, ' And Sarah saw the son of Hagar the Egyptian, which
she had born unto Abraham, mocking/ When the wicked mock at
our interest in God, shame our confidence, the church complaineth of
it : Ps. cxxiii. 4, ' We are filled with the scorning of those that are at
ease, and with the contempt of the proud ; ' the insinuations of those
that live in full pomp, over the confidence and hope the saints have
in God. So we read, Heb. x. 33, that the servants of God were
' made a gazing-stock by reproaches and afflictions ; ' again, of ' cruel
mockings,' Heb. xi. 36. It is more grievous when they mock and
persecute at the same time ; there is both pain and shame. The
parties mocked were God's saints ; the parties mocking were their
persecutors and enemies, which sometimes proved to be their own
brethren, of the same nation, language, kindred, religion. In short,
these mockings issue out of contempt, and tend to the disgrace and
dishonour of the party mocked ; they make it their sport to abuse
them. David saith, ' Reproach hath broken my heart,' Ps. Ixix. 20.
Thirdly, This should not move us either to open defection or par
tial declining, for these reasons :
1. It is one of the usual evils wherewith the people of God are
tempted. Now a Christian should be fortified against obvious and
usual evils. Let no man that is truly religious think that he can
escape the mockage and contempt of the wicked. Jesus Christ him
self ' endured the contradiction of sinners,' Heb. xii. 3 ; and the rather,
that we might not wax weary and faint in our minds. This is a part
of his cross, which we must bear after him. The Pharisees derided
his ministry : Luke xvi. 14, ' The Pharisees also, who were covetous,
heard all these things, and derided him.' They flouted at him when
he hung on the cross : Mat. xxvii. 3944, * They that passed by him
reviled him, wagging their heads, and saying, Thou that destroyest
the temple, and buildest it in three days, save thyself : if thou be the
Son of God, come down from the cross. Likewise also the chief priests,
mocking him with the scribes and elders, said, He saved others, him-
44 SERMONS UPON PSALM CXIX. [SfiR. LVII.
self he cannot save : if he be the king of Israel, let him now come
down from the cross, and we will believe him : he trusted in God ;
let him deliver him now, if he will have him ; for he said, I am the
Son of God. The thieves also which wero crucified with him cast the
same in his teeth.' So Acts xvii. 32, ' Some mocked, and said, What
will this babbler say ? ' Well, then, since it is a usual evil which God's
children have suffered, it should be the less to us. Little can the
wicked say if they cannot scoff, and little can we endure if we cannot
abide a bad word. There needs no great deal ado to advance a man
into the chair of the scorner ; if they have wickedness and boldness
enough, they may soon let fly.
2. This, as well as other afflictions, are not excepted out of our
resignation to God. We must be content to be mocked and scorned,
as well as to be persecuted and molested. It is mentioned in the beati
tudes, Mat. v. 11, ' Blessed are you when men shall revile you, and per
secute you, and say all manner of evil falsely against you for my sake/
3. Railing and calumniating will never prevail with rational and
conscientious men to cause them to change their opinions. To leave
the truth because others rail at it, is to consult with our affections, not
out judgments. Solid reasoning convinceth our judgments, but raillery
is to our affections ; and a rational conscientious man is governed by
an enlightened mind, not perverse and preposterous affections : Eph.
v. 17, ' Be ye not unwise, but understanding what the will of the
Lord is.' Therefore an honest man will not quit truth because others
rail ; no, he looketh to his rule and warrant. A man will not be
railed out of errors; nay, often they are the more rooted because
ill-confuted.
4. It is the duty of God's children to justify wisdom : Mat. xi. 19,
' Wisdom is justified of her children.' What is it to justify wisdom ?
Justification is a relative word, opposed to crimination, so to justify
is the work of an advocate ; or to condemnation, so it is the work of a
judge. The children of wisdom discharge both parts ; they plead for
the ways of God, and exalt them : so much as others deny them, they
value them, esteem them, hold them for good and right. When they
are never so much condemned and despised, the more zealous the
saints will be for them : ' I will yet be more vile/
5. Carnal men at the same time approve what they seem to con
demn ; they hate and fear strictness : Mark vi. 20, ' Herod feared
John, because he was a just man and an holy, and observed him/
They scoff at it with their tongues, but have a fear of it in their con
sciences ; they revile it white they live, but what mind are they of
when they come to die ? Then all speak well of a holy life, and the
strictest obedience to the laws of God : Num. xxiii. 10, ' Let me die
the death of the righteous, and let my last end be like his ;' Mat. xxv. 8,
' Give us of your oil, for our lamps are gone out/ Oh, that they had
a little of that holiness and strictness which they scoffed at whilst they
were pursuing their lusts ! How will men desire to die ? as carnal and
careless sinners, or as mortified saints ? Once more, they approve it in
thesi, and condemn it in hypothesi. All the scoffers at godliness with
in the pale of the visible church have the same Bible, baptism, creed,
pretend to believe in the same God and Christ, which they own with
VER. 51.] SERMONS UPON PSALM cxix. 45
those whom they oppose. All the difference is, the one are real Chris
tians, the other are nominal; some profess at large, the others practise
what they profess ; the one have a religion to talk of, the others to live
by. Once more, they approve it in the form, but hate it in the power.
A picture of Christ that is drawn by a painter they like, and the for
bidden image of God made by a carver, they will reverence and honour
and be zealous for ; but the image of God framed by the Spirit in the
hearts of the faithful, and described in the lives of the heavenly and the
sanctified, this they scorn and scoff at.
6. Their judgment is perverse, not to be stood upon. They count
the children of God foolish and crack-brained. The crimination may
be justly retorted ; their way is folly and madness, for they go dancing
to their destruction. Though there be a God by whom and for whom
they were made, and from whom they are fallen, and that they cannot
be happy but in returning to him again, yet they carry it so as if there
were no misery but in bodily and worldly things, no happiness but in
pleasing the senses. The beginning, progress, and end of their course
is from themselves, in themselves, and to themselves. They pour out
their hearts to inconsiderable toys and trifles, and will neither admit
information of their error, nor reformation of their practice till death
destroy them. They neglect their main business, and leave it undone,
and run up and down, they know not why, like children that fol
low a bubble blown out of a shell of soap, till it break and dissolve.
Now should those that are flying from wrath to come, and seeking
after God and their happiness, be discouraged because these mad and
merry worldlings scoff at them for their diligent seriousness ? Surely
we should deride their derisions and contemn their contempt, who de
spise God and Christ and their salvation. Should a wise man be
troubled because madmen rail at him ? If they ' glory in their shame,'
Phil. iii. 19, we must not be ashamed of our glory, nor ashamed to be
found praying rather than sinning. If they think you fools for pre
ferring heaven before inconsiderable vanities, remember they can no
more j'udge of these things than a blind man of colours.
7. If some dishonour, others will honour us, who are better able to
judge : Ps. xv. 4, ' In whose eyes a vile person is contemned ; but he
honoureth them that fear the Lord.' Some have as low an opinion of
the world as the carnal world hath of the certainty of God's word.
They who labour to bring piety and godliness into a creditable esteem
and reputation will pay a hearty honour and respect to every good and
godly man : 2 Cor. vi. 8, 9, ' By honour and dishonour, by evil report
and good report, as deceivers, yet true ; as unknown, yet well known ;
as dying, but behold we live ; as chastened and not killed ;' contume-
liously used by some, and reverently by others ; vilified and contemned,
counted deceivers by some, yet owned by others as faithful dispensers
of the truth of God ; not esteemed and looked on by some, by others
owned and valued : thus God dispenseth the lot of his servants.
8. A Christian should be satisfied in the approbation of God, and
the honour he puts upon him : John v. 44, ' How can ye believe, that
receive honour one of another, and seek not the honour that cometh
from God only ?' If God hath taken him into his family, and hath
put his image upon him, and admitted him into present communion
46 SERMONS UPON PSALM CXIX. [SfiR. LVII.
with him, and giveth him the testimony of his Spirit to assure him of
his adoption here, and will hereafter receive him into eternal glory,
this is enough, and more than enough, to counterbalance all the scorn
of the world and the disgrace they would put upon us. If God approve
us, should we be dejected at the scorn of a fool ? Is the approbation
of 'the eternal God so small in our eyes, that everything can weigh it
down, and cast the balance with us ? Alas !' their scorning and dis
honouring is nothing to the honour which God puts upon us.
9. There is a time when the promised crown shall be set upon our
heads, and who will be ashamed then the scoffer or the serious
worshipper of Christ ? God is resolved to honour Christ's faithful
servants: John xii. 26, ' He that honoureth me, him shall my Father
honour.' He will honour us at death, that is our private entrance
into heaven ; but he will much more honour us publicly, at the day of
judgment, when we shall be owned: Kev. iii. 5, 'I will confess his
name before my Father, and before his angels ; ' and Christ shall be
admired for the glory he puts upon a poor worm : 2 Thes. i. 10,
' When he shall come to be glorified in his saints, and to be admired in
all them that believe.' The wicked shall be reckoned with, called to
an account by Christ: Jude, 14, 15, 'The Lord cometh with ten thou
sand of his saints, to execute judgment upon all, and to convince all
that are ungodly among them of all their ungodly deeds which they
have ungodlily committed, and of all their hard speeches which un
godly sinners have spoken against him ; ' yea, judged by the saints :
1 Cor. vi. 2, ' Do ye not know that the saints shall judge the world ? '
Ps. xlix. 14, ' The upright shall have dominion over them in the morn
ing ; ' that is, in the morning of the resurrection the saints shall be
assumed by God to assist in judicature, and shall arise in a glorious
manner, when the earth shall give up her dead. If this be not
enough for us to counterbalance the scorn of the world, we are not
Christians.
Use. To persuade us to hold on our course, notwithstanding all the
scorns and reproaches which are cast upon the despised ways of God.
Now, to this end I shall give you some directions.
1. 'Be sure that you are in God's way, and that you have his law to
justify your practice, and that you do not make his religion ridiculous by
putting his glorious name upon any foolish fancies of your own. A man
that differs from the rest of Christians had need of a very clear light, that
he may honour so much of Christianity as is owned, and may be able
to vindicate his own particular way wherein he is engaged. The world
is loath to own anything of God, and needless dissents justify their pre
judice. I know a Christian is not infallible ; besides his general godly
course, he may have his particular slips and errors ; yet because the
world is apt to take prejudice, we sheuid not but upon the constraining
evidence of conscience, enter upon any ways of dissent or contest, lest
we justify their general hatred of godliness by our particular error.
2. Take up the ways of God without a bias, and look straight for
ward in a course of godliness : Prov. iv. 25, 'Let thine eyes look right on,
and thine eyelids straight before thee ; ' that is, look not asquint upon
any secular encouragements, but have thine eye to the end of the
journey ; make God as thy witness, so thy master and judge.
VER. 52.] :oxs i T<>N r.-.u.M cxix. 47
3. Take heed of the first declinings. God's saints may decline some
what in an hour of temptation, and yet be sincere in the main. Now
evil is best stopped in the beginning: Heb. xii. 3, ' Consider him that
endured such contradiction of sinners, lest ye be weary and faint iii
your minds.' Weariness is a lesser, and fainting a higher degree of
deficiency. I am weary before I faint, before the vital power retireth,
and leaveth the outward part senseless.
4. Since the proud scoff, encounter pride with humility. Mocking
is far more grievous to the proud, who stand upon their honour, than
to the lowly and humble. Therefore be not too desirous of the ap
plause of men, especially of the blind and ungodly world ; make no
great matter of their contempt, and scorn, or slander.
SERMON LVIII.
I have remembered thy judgments of old, Lord ; and have com
forted myself. VER. 52.
THE man of God had complained in the former verse that the proud
had him greatly in derision. His help against that temptation is re
corded in this verse ; where observe
1. David's practice, / have remembered thy judgments of old.
2. The effect of that meditation, and Jiave comforted myself.
The explication will be by answering two questions :
1. What is meant by mishphatim, judgments? The word is used
in scripture either for laws enacted, or judgments executed according
to those laws. The one may be called c the judgments of his mouth,' as
Ps. cv. 5, ' Remember the marvellous works that he hath done, his
wonders, and the judgments of his mouth; ' the other, the judgments
of his hand. As both will bear the name of judgments, so both may
be said to be ' of old.' His decrees and statutes, which have an eter
nal equity in them, and were graven upon the heart of man in inno-
cency, may well be said to be ' of old;' and because from the beginning
of the world God hath been punishing the Avicked, and delivering the
godly in due time, his judiciary dispensations may be said to be so
also. The matter is not much whether we interpret it of either his
statutes or decrees, for they both contain matter of comfort, and we
may see the ruin of the wicked in the word if we see it not in provi
dence. Yet I rather interpret it oi' those righteous acts recorded in
scripture, which God as a just judge hath executed in all ages, ac
cording to the promises and threatenings annexed to his laws. Only
in that sense I must note to you, judgments imply his mercies in the
deliverance of his righteous servants, as well as his punishments on the
wicked ; the seasonable interpositions of his relief for the one in their
greatest distresses, as well as his just vengeance on the other, not
withstanding their highest prosperities.
2. What is meant by comfort ? Comfort is the strengthening the
heart against evil, when either (1.) Faith is confirmed; (2.) Love to
God increased ; (3.) Hope made more lively.
48 SERM.ONS UPON PSALM CXIX. [SER. LYIII.
Now these providences of God, suited to his word, comforted David,
had more power and force to confirm and increase these graces, than all
their theistical scoffs to shake them ; for he concluded from these in
stances, that though the wicked flourish they shall perish, and though
the godly be afflicted they shall be rewarded ; and so his faith, and hope,
and love to God, and adherence to his ways was much encouraged.
Comfort is sometimes spoken of in scripture as an impression of the
comforting Spirit, sometimes as a result from an act of our meditation ;
as here, ' I comforted myself.' These things are not contrary but
subordinate. It is our duty to meditate on God's word and provi
dence, and God blesseth it by the influence of his grace ; and the
Spirit may be said to comfort us, and we also may be said to comfort
ourselves.
Doct. That the remembrance of God's former dealings with his
people, and their enemies in all ages, is a great relief in distress.
The man of God is here represented as lying under the scorns and
oppressions of the wicked. What did he do to relieve himself ? ' I
remembered thy judgments of old, and have comforted myself/ So
elsewhere, this was his practice : Ps. Ixxvii. 5, ' I considered the days
of old, the years of ancient times ; ' again in the llth and 12th
verses, ' I will remember the works of the Lord ; surely I will remem
ber thy works of old : I will meditate also of all thy works, and talk of
thy doings ; ' yet again, Ps. cxliii. 5, ' I remember the days of old, I
meditate on all thy works ; I muse on the works of thy hands.'
Thus did David often consider with what equity and righteousness,
with what power and goodness, God carried on the work of his provi
dence toward his people of old. The like he presseth on others ; Ps.
cv. 5, 'Remember the marvellous works which he hath done, his
wonders, and the judgments of his mouth.' Surely it is our duty, and
it will be our comfort and relief.
I shall despatch the point in these considerations :
1. That there is a righteous God who governeth the world. All
things are not hurled up and down by chance, as if the benefit we
receive were only a good hit, and the misery a mere misfortune. No ;
all things are ordered by a powerful, wise, and just God ; his word
doth not only discover this to us, but his works : Ps. Iviii. 11, 'So that
a man shall say, Verily there is a reward for the righteous ; verily
there is a God that judgeth the earth;' that is, many times there
are such providences that all that behold them shall see, and say that
godliness and holiness are matters of advantage and benefit in this
world, abstracted from the rewards to come, and so an infallible
evidence that the world is not governed by chance, but administered
by an almighty, all-wise, and most just providence. So elsewhere:
Ps. ix. 16, '^The Lord is known by the judgments which he executeth ;'
bysome eminent instances God showeth himself to be the judge of the
world, and keepeth a petty sessions before the day of general assizes.
Upon this account the saints beg the Lord to take off the veil from
his providence, and to appear in protecting and delivering his children,
and punishing their adversaries : Ps. xciv. 1, 2, ' thou judge of the
earth, show thyself/ He is the supreme governor of the world, to
whom it belongeth to do right.
VER. 52.] SERMONS UPON PSA.LM cxix. 49
2. This righteous God hath made a law according to which he will
govern, and established it as the rule of commerce between him and
his creatures. The precept is the rule of our duty, the sanction is the
rule of his proceedings ; so that by this law we know what we must
<lo, and what we may expect from him. Man is not made to be law
less and ungoverned, but hath a conscience of good and evil, for with
out the knowledge of God's will we cannot obey him ; nor can we
know his will, unless it be some way or other revealed. No man in
his wits can expect that God should speak to us immediately and by
oracle ; we cannot endure his voice, nor can we see him and live.
Therefore he revealed his mind by the light of nature and by scripture,
which giveth us a clearer and more perfect knowledge of his will.
Certainly those that live under that dispensation must expect that
God will deal with them according to the tenor of it. The apostle
telleth us, Rom. ii. 12, ' As many as have sinned without the law, shall
perish without the law ; and as many as have sinned in the law, shall
be judged by the law.' God hath been explicit and clear with them,
to tell them what they should do and what they should expect.
3. In the course of his dispensations he hath showed from the
beginning of the world unto this day that he is not unmindful of this
law, that the observance of this rule bringeth suitable blessings, and
the violation of it the threatened judgments: Rom. i. 18, 'The wrath
of God is revealed from heaven against all ungodliness and unrighteous
ness of men.' The impious and the unrighteous are breakers of either
table, and the wrath of God is denounced and executed upon both, if
there be any notorious violation of either; for in the day of God's
patience he is not quick and severe upon the world : Heb. ii. 2, ' Every
transgression and disobedience received a just recompense of reward ; '
thereby his word is owned. Execution, we say, is the life of the law ;
it is but words without it, and can neither be a ground of sufficient
hope in the promises, nor fear in the comminations. When punish
ments are inflicted it striketh a greater terror : when the offenders are
punished, the observers rewarded, then it is a sure rule of commerce
between us and God.
4. That the remembrance of the most illustrious examples of his
justice, power, and goodness, should comfort us, though we do not
perfectly feel the effects of his righteous government.
[1.] I will prove we are apt to suspect God's righteous administra
tion when we see not the effects of it. When the godly are oppressed
with divers calamities, and the wicked live a life of pomp and ease,
flourishing in prosperity and power, according to their own heart's
desire, they are apt to think that God taketh no care of worldly affairs,
or were indifferent to good and evil, as those profane atheists, Mai. ii.
17, ' Every one that doth evil is good in the sight of the Lord, and he
delighteth in him, or where is the God of judgment? ' as if God took
pleasure in wicked men, and were no impartial judge, or had no provi
dence at all, or hand in the government of the world. Temptations to
atheism begin ordinarily at the matter of God's providence. First
men carve out a providence of their own, that God loveth none but
whom he dealeth kindly with in the matters of the world ; and if his
dispensations be cross to their apprehensions, then his providence is
VOL. VII. D
50 SERMONS UPON PSALM CXIX. [SEE. LVIIL
not just. Nay, the people of God themselves are so offended that they
break out into such words as these, Ps. Ixxiii. 11-13, ' How doth God
know ? is there knowledge in the Most High ? Behold, these are the
ungodly, who prosper in the world ; they increase in riches. Verily I
have cleansed ray heart in vain, and washed my hands in innocency.'
They dispute within themselves, Doth God indeed so discern and take
notice of all this ? How cometh it about that he permitteth them ?
for it is visible that the wicked enjoy the greatest tranquillity and
prosperity, and have the wealth and greatness of the world heaped
upon them : then what reward for purity of hearts or hands, or the
strict exercise of godliness? 'Till God doth arise, and apply himself
to vindicate his law, these are the thoughts and workings of men's
hearts ; at least, it is a great vexation and trouble even to the godly,
and doth tempt them to such imaginations and surmises of God.
[2.] I shall prove that the remembrance of his judgments of old
is one means to confirm the heart, for so we are enabled to tarry till
God's judgments be brought to the effect. We see only the beginning,
and so, like hasty spectators, will not tarry till the last act, when all
errors shall be redressed. We shall make quite another judgment of
providence when we see it altogether, and do not judge of it by parts.
Surely then they shall see ' there is a reward for the righteous ; there
is a God that judgeth the earth.' At first none seem so much to lose
their labour, arid to be disregarded by God as the righteous, or to be
more hardly dealt withal; but let us not be too hasty in judging
God's work, while it is a-doing, but tarry to the end of things. In the
word of God we have not only promises which are more firm than
heaven and earth, but instances and examples of the afflictions of the
righteous and their deliverance; therefore let us but suspend our
censure till God hath put his last hand unto the work, and then you
will see that if his people seem to be forsaken for a while, it is that
they may be received for ever. All is wont to end well with the
children of God, let God alone with his own methods ; after a walk in
the wilderness, he will bring his people into a land of rest.
But more particularly why his judgments of old are a comfort and
relief to us.
1. It is some relief to the soul to translate the thoughts from the
present _ scene of things, and to consider former times. One cause of
men's discomfort is to look only to the present, and so they are over
whelmed ; but when we look back, we shall find that others have been
afflicted before us, it is no strange thing, and others delivered before
us upon their dependence on God, and adherence to him. You were
not the first afflicted servants of God, nor are likely to be the last.
Others have been in the like case, and after a while delivered and
rescued out of their trouble : Ps. xxii. 4, 5, ' Our fathers trusted in
thee ; they trusted, and thou didst deliver them ; they cried unto
thee, and were delivered ; they trusted in thee, and were not con
founded.' In looking back we see two things the carriage of the
godly, and their success, or the salvation of God : ' The patience of
Job and the end of the Lord,' James v. 11. They trusted God, and
trusted him patiently and constantly in all their troubles. At last
this trust was not in vain ; they were delivered, and not confounded ;
TER. 52.] SERMONS UPON PSALM cxix. 51
depending on God for rescue and deliverance, they never failed to
receive it. Now, in looking back we look forward, and in their
deliverance we see our own ; at least, you are fortified against the
present temptation, whilst you see his people in all ages have their
difficulties and conflicts, and also their deliverances ; so that you will
not miscarry, nor be over-tempted by the present prosperity of the
wicked : Ps. Ixxiii. 17, ' I went into the sanctuary, and there under
stood I their end ; ' that is, entering into a sober consideration of God's
counsels and providences, we may easily discern what is the ordinary
conclusion of such men's felicities at last ; they pay full dear for their
perishing pleasures.
2. Because these are instances of God's righteous government, and
instances do both enliven and confirm all matters of faith. Here you
see his justice. God hath ever been depressing the proud and exalting
the humble, gracious to his servants, terrible to the wicked. These
examples also of rescuing others who have been in like condition
before us show us what the wisdom and omnipotency of God can do
in performing promises. When the performance of them seemeth
hopeless, and all lost and gone, then they are infallible evidences of
his tenderness, care, and fidelity towards all that depend upon him.
Now, though we have nothing of our own experience to support us,
yet the remembrance of what hath been done for others, the experiences
of the saints in scripture, are set down for our learning, for the support
of our faith and hope. They trusted in God, and found him a ready
help ; why may not we ? God is the same that he was in former
times, and carrieth himself in the same ways of providence to righteous
and unrighteous as heretofore ; still promises are fulfilled, and threat-
enings are executed. They on whose behalf God showed himself so
just, powerful, wise, good, and tender, had not a better God than we
have, nor a more worthy Redeemer, nor a surer covenant. If they had
a stronger faith, it is our own fault, and we should labour to increase
it : the saints are as dear to God as ever. And as to the wicked, they
that inherit others' sins shall inherit others' judgments. It is true,
we live not in the age of wonders ; but God's ordinary providence is
enough for our turn, and those very wonders show that he hath power
and love enough to protect and deliver us. Well, then, these are
instances of his righteous government, and instances which concern us,
which is my second reason.
3. By these judgments of old you see the exact correspondency be
tween his word and works. Where his voice is heard, but his hand
not seen, his word is coldly entertained ; but by his providence he
establisheth the authority of his law. The word spoken by angels was
Xo7o<? /9e/3cuo5, ' a steadfast word/ Heb. ii. 2. A word may be said to
be steadfast either in respect of the unalterable will of the lawgiver,
or in respect of execution, or with respect to the party to whom it is
given, who firmly and certainly believeth it. The one maketh way
lor the other. God is resolved to govern the world by this rule, there
fore he doth authorise it, own it by the dispensations of his providence ;
accordingly the world learneth to reverence it : Hosea vii. 12, ' I will
chastise them, as their congregation hath heard.' God's word against
sin and sinners will at last take effect, and end in sad chastisements ;
52 SERMONS UPON PSALM CXIX. [SER. LVIII.
and they that would not believe their danger are made to feel it. Now
his promises will have their effect as well as his threatenings : Micah
ii. 7, ' Do not my words do good to him that walketh uprightly ? ' The
word of God doth not only speak good, but do good. The word's
saying of good, is indeed doing of good. The performance is so cer
tain, that when it is said it may be accounted done. We are apt to
despise the word of God as an empty sound. No ; it produceth notable
effects in the world. The sentences that are there, whether of mercy
or judgment, are decrees given forth by the great judge of the world ;
whereupon execution is to follow, as is foretold. Now, when we see it
done, and can compare the Lord's word and work together, it is a
mighty support to our faith, whether it be in our or in former ages.
For you see the word is not a vain scarecrow in its threatenings, nor
do we build castles in the air, when we do depend upon its promises :
the judgments of his mouth will be the judgments of his hand, and
providence is a real comment upon and proof of the truth of his word.
4. God's judgments of old, or his wonderful works, were never in
tended only for the benefit of that age in which they were done, but
the benefit of all those who should hear of them by any credible means
whatsoever. Surely God never intended they should be buried in
dark oblivion, but that after-ages may be the better for the remem
brance of them. Witness these scriptures : Ps. cxlv. 4, ' One genera
tion shall praise thy works unto another, and remember thy mighty
acts;' Joel i. 3, ' Tell your children of it, and let your children tell their
children, and their children another generation.' So Ps. Ixxviii. 3-7,
' That which we have heard and known, and our fathers have told us,
we will not hide them from their children ; showing the generations
to come the praises of the Lord, and his wonderful works which he
hath done : for he established a testimony in Jacob, and appointed a
law in Israel, which he commanded our fathers, that they should make
them known to their children, that the generation to come might know
them, even the children to come, which should be born ; who should
arise and declare to their children, that they may set their hope in
God, and not forget the works of the Lord, but keep his command
ments, and might not be as their fathers,' &c. From all which places
and many more I observe
[1.] That we should tell generations to come what we have found
of God in our time, and that we should use all ways and means to
transmit the knowledge of God's notable and wondrous providences
for his people to posterity.
[2.] That this report of God's former works is a special means of
edification, for therefore God would have them recorded and told for
the special benefit of the ages following.
[3.] And more particularly that this is a great means and help of
faith. For in one of the places it is said ' that they may set their faith
and hope in God ; ' and from all we may conclude that, by remember
ing God's judgments of old, we may be much comforted ; as in re
membering God's works when the church was first reformed in
Luther's time, the delivering of England from the Spanish invasion,
gunpowder-treason, &c., for the confirming our faith and confidence
m God. All God's judgments that were done in the days of our fore-
VER. 52.] .M-N- II-ON PSALM cxix. 53
fathers, and in all generations, if they come to our knowledge by a true
report, or record, are of use to warn us and comfort us ; yea, the bring
ing Israel out of Egypt and Babylon, or any notable work done since
the beginning of the world till now.
Use. The use is to press us to take this course as one remedy to comfort
us in our distresses. In distresses of conscience the blood of Christ
is the only cure ; but in temptations arising from the scorn and insul-
tation of enemies, remember what God hath done for his people of old,
and let his providence support our faith : Ps. xxiii. 4, ' Thy rod and
thy staff comfort me.' Pedwn pastorale for the protection and guid
ing of the sheep and driving away the wolf, the rod and staff are the
instruments of the shepherd. More particularly consider
1. What is to be observed and remembered. All the eminent pas-
sages of God's providence, when acts of power have been seasonably
interposed for the rescue of his people, judgments of all kind, public,
universal, private and personal, our own experiences : 2 Cor. i. 10,
' Who delivered us from so great a death, and doth deliver ; in whom
we trust that he will yet deliver us.' The experiences of others, not in
one, but in every age ; for in every place and age God delighteth to
leave a monument of his righteousness, and all is for the consolation
and instruction of the church. Judgments in our time, judgments in
former times, blow off the dust from old mercies, and the inscription
of them will be a kind of prophecy to your faith. But especially cast
your eye often upon the Lord's manner of dealing with his saints in
scripture, their consolations and deliverances received after trouble ;
partly because the word of God is a rich storehouse of these instances
and examples, and partly because of the infallibility of the record,
where things are delivered to us with so much simplicity and truth ;
partly also because of the manner and ends in which and for which
they are recorded. But if I would have recourse to scripture, should
I not rather make use of the promises? Ans. We must not set one
part of scripture against another ; but examples do mightily help us
to believe promises, as they are a pledge of the justice, faithfulness,
care and love of God towards his people ; and I know not by what
secret force and influence invite us to hope for what God hath done
for others of his servants.
2. How they must be considered. Seriously, as everything that
cometh from God. A slight consideration will not draw forth the
profitable use of them. When they are looked on cursorily, or
lightly passed by, the impression of God upon his works cannot be
discerned, therefore they must be well considered, with all their circum
stances : Ps. cxliii. 2, David sufficed not to say, ' I remember thy
works of old,' but ' I meditate on all thy works ; I muse on the works
of thy hands ; ' Ps. Ixxvii. 12, ' I remember thy works of old ; I will
meditate also of all thy works.' And surely this should be a delight
ful exercise to the children of God, as it is for the son of a noble and
princely father to read the chronicles where his father's acts are re
corded, or the famous achievements of his ancestors : Ps. cxi. 2, ' The
works of the Lord are great, sought out of all them that have pleasure
therein.' Some works of God have a large impression of his power
and goodness, and they are made to be remembered, as it after fol-
54 SERMONS UPON PSALM CXIX. [SfiR. LVIII.
loweth there. He is ready to do the like works when his church
standeth in need thereof. Now they must be sought out, for there is
more hid treasure and excellency in them than doth at first appear.
He that would reap the use and benefit of them should take pleasure
to search out matter of praise for God and trust for himself. Of all
other study, this is the most worthy exercise and employment of godly
men, to study and find out the works of God in all their purposes and
designs ; there is more pleasure in such meditations than in all other
the most sensual divertisements.
3. The end is to be strengthened and confirmed in the way of our
duty, in dependence upon God, and adherence to him ; or that faith
may be strengthened in a day of affliction, and our hearts encouraged
in cleaving to the ways of God.
[1.] Dependence upon God, which implieth a committing ourselves
to his power, a submitting ourselves to his will, and a waiting his
leisure ; all these are in trust, and all these are encouraged by remem
bering his judgments of old.
(1.) Committing ourselves to his power is trust and dependence :
' Our God is able to deliver us ' from the fiery furnace, Dan. iii. 17 ;
Rom. iv. 21, ' Being fully persuaded that what he had promised he was
able also to perform.' Now this is abundantly seen in his judgments
of old : Isa. li. 9, ' Awake, awake, put on strength, arm of the Lord ;
awake, as in the ancient days, in the generations of old. Art not thou
he which hath cut Eahab, and wounded the dragon ; which hast dried
the sea, and the waters of the great deep ?' If God will but take to
himself his great power, and bestir himself as in ancient days, what
should a believer fear ?
(2.) Submitting ourselves to God's will is a great act of dependence,
submitting before the event. Now, how may a believer acquiesce in
God's providence, and enjoy a quiet repose of heart ? He knoweth not
what God will do with him, but this he knoweth, he hath to do with
a good God, who is not wont to forsake those that depend upon him ;
he hath wisdom and goodness enough to deliver us, or to make our
troubles profitable to us. Now his judgments of old do much help
to breed this composedness of mind : Ps. ix. 10, ' They that know thy
name will put their trust in thee ; for thou, Lord, hast not forsaken
them that seek thee/ They that know anything of God's wont, and
have learned from others, or experimented themselves, or by searching
into the records of time have found with what wisdom and power,
justice and mercy, God governeth the world, will be firmly grounded
in their trust and reliance on these, without applying themselves to any
of the sinful aids or policies of the world for succour, or troubling
themselves about success; for God never forsook any godly man in his
distress, that by prayer and faith made his humble and constant appli
cations to him.
(3.) If you take in the third thing, tarrying or waiting God's
leisure; for 'he that believeth will not make haste,' Isa. xxvi. 16.
God will tarry to try his people, to observe his enemies, till their sins
are full, and tarry to bring about his -providences in the best time :
1 Peter v. 6, ' Humble yourselves, therefore, under the mighty hand
of God, that he may exalt you,' i.e. deliver you, ' in due time.' It may
VER. 52.] SERMONS UPON PSALM cxix. f>5
be he will not at all afford temporal deliverance, but will refer it to the
time when he will 'judge the world in righteousness,' Acts xvii. 31.
Now, what will relieve the soul, engage it to wait? His judgments of
old ; at the long run the good cause hath prevailed, the suppressed
truth hath got up, the buried Christ hath risen again, and after labours
and patience the fruit sown hath been reaped ; therefore in due time
he will look upon our afflictions ; in the sanctuary we understand the
end of things : the beginnings are troublesome, but the end is peace.
[2.] Adherence to God ; this followeth necessarily from the former,
for dependence begets observance. Till a man trusts God he can never
be true to him ; for the ' evil heart of unbelief will ' draw us from the
living God,' Heb. iii. 12 ; but if we can depend upon him, temptations
have lost their force. The great cause of all defection is the desire of
some present sensible benefit, and we cannot tarry God's leisure, nor
wait for his help in the way of our duty. Now, if God's people of old
have trusted, and were never confounded, it is a great engagement in
the way of his judgments to wait for him without miscarrying.
A case of conscience may be propounded : How could David be
comforted by God's judgments, for it seemeth a barbarous thing to
delight in the destruction of any ? It is said, Prov. xvii. 5, ' He that
is glad of calamities shall not be unpunished.'
Ans. 1. It must be remembered that judgment implies both parts
of God's righteous dispensation the deliverance of the godly and the
punishment of the wicked. Now, in the first sense, there is no ground
of scruple ; for it is said, Ps. xciv. 15, ' Judgment shall return to
righteousness ; ' the sufferings of good men shall be turned into the
greatest advantage ; as the context showeth that God will not cast off
his people, but judgment shall return unto righteousness.
Ans. 2. Judgment, as it signifieth punishment of the wicked, may
jet be a comfort, not as it importeth the calamity of any, but either
1. When the wicked are punished, the snare and allurement to sin is
taken away, which is the hope of impunity ; for by their punishments
we see it is dangerous to sin against God : Isa. xxvi. 9, ' When thy
judgments are abroad in the earth, the inhabitants of the world will
learn righteousness,' the snare is removed from many a soul.
2. Their derision and mockage of godliness ceaseth ; they do no
longer vex and pierce the souls of the godly, saying, 'Aha ! aha !' Ps.
xl. 15, 'It is as a wound to their heart when they say, Where is your
<3od,' Ps. xlii. 10.
3. The impediments and hindrances of worshipping and serving God
are taken away : when the nettles are rooted up the corn hath more
room to grow.
4. Opportunity of molesting God's servants is taken away, and afflict
ing the church by their oppressions, and so way is made for the enlarg
ing of Christ's kingdom.
5. As God's justice is manifested: Prov. xi. 10, ' When it goeth well
with the righteous, the city rejoiceth; but when the wicked perish, there
is shouting;' Ps. Iii. 6, 'The righteous also shall see, and fear, and shall
laugh at him : Lo ! this is the man that made not God his portion ; '
Eev. xviii. 20, ' Rejoice over Babylon, ye holy apostles and prophets,
for God hath avenged you on her.' When the word of God is fulfilled,
surely then we may rejoice that his justice and truth are cleared.
56 SERMONS UPON PSALM CXIX. [SER. LIX.
SERMON LIX.
Horror hath taken hold on me, because of the wicked which forsake
thy law. VER. 53.
THE man of God in the former verse had showed what comfort he took
in remembering God's judgments of old, meaning thereby his right
eous dispensations in delivering the godly, and punishing the wicked.
He now showeth that, seing God's horrible judgments on the wicked,
he was seized and stricken with a very great fear.
In the words observe
1. A great passion described.
2. The cause of it assigned.
1. A great passion described, horror hath taken hold on me. The
word for horror signifieth also a tempest or storm. Translations vary ;
some read it, as Junius, a storm overtaking me ; Ainsworth, a burning
horror hath seized me, and expoundeth it a storm of terror and dismay ;
the Septuagint, advpia /careo-^e /^e, faintness arid dejection of mind
hath possessed me ; our old translation, I am horribly afraid. All
translations, as well as the original word, imply a great trouble of
mind, and a vehement commotion like a storm. It was matter of
disquiet and trembling to David.
2. What is the matter ? The reason is given in the latter clause,
because of the wicked ivhich forsake thy law. Now this reason may
be supposed to be
[1.] Either because of the storm of trouble raised by them, or per
secution from them ; and so it would note the outrageousness of those
who have cast off the yoke, all fear of God, and respect to his law; and
so also the imbecility and weakness of the saints, who are not able to
stand against violent evils and assaults of temptation. But this is not
so consistent with David's constancy and comfort, asserted in the former
verses.
[2.] Because of the detriment and loss which might accrue to the
public ; they bring on common j udgments and calamities. It is a Jewish
proverb that two dry sticks will set a green one afire : ' One sinner
destroyeth much good,' Eccles. ix. 18, much more mercy. 1 Now the
godly, which believe God's 'word, are troubled when they see wicked
ness increaseth ; they know this will turn to loss and ruin in the issue;
therefore it causeth a grievous horror and indignation to seize upon
them, for they have a tender and public spirit.
[3.] Besides the common calamities which they might bring upon
others, the sore punishment which they would bring upon themselves
was a horror to him, which showeth a charitable affection to enemies.
The punishment, which had not as yet seized upon them, nor did they
think of it, yet being prepared for their wickedness by the justice of
God, was a grief and trouble to David, as it is to all good men, to see
the wicked run on to their own destruction and condemnation. These
two last senses I prefer.
Doct. It argueth a good spirit to be grieved to see God's laws broken,
and to be stricken with fear because of those judgments which come
1 Qu. 'many'? ED.
VER. 53.] SERMOXS UPON PSALM cxix. .'7
from God by reason of the wickedness of the wicked. The reasons
are:
First, Here is matter of great commotion of spirit to any atten
tive and serious beholder ; for the cause assigned in the text is, 'be
cause they forsake thy law.' There are two things in the law the
precept and the sanction, by penalties and rewards. Now, they that
forsake the law violate the precept and slight the sanction ; and so two
things grieve the godly their sin and their punishment, how griev
ously they sin, and what grievous punishments they may expect !
1. That the law is violated, that they should forsake God, and all
thoughts of obedience to him, andso make light of his law. ' Sin is
ai/o/ii'a, 1 John iii. 4, the trangression of the law ;' a contempt of
God's authority. If we consider the intrinsic evil of sin, we shall see
that it is not a small thing, but a horrible evil iu itself ; a thing not
to be laughed at, but feared, whether our own or others.
[1.] There is folly in it, as it is a deviation from the best rule which
the divine wisdom hath set unto us. If we should look pon the law
of God as a bare direction or counsel given us by one that is wiser
than we, it is a contempt of the wisdom of God, as if he knew not how
to govern the world, and what is good and meet for man, so much as
he himself ; and so a poor worm is exalted above God : Micah vi. 8,
' He hath showed thee, O man, what is good.' Now shall we slight his
direction, and in effect say our own way is better ? Reason requireth
that they who cannot choose for themselves should obey their guides,
and since they are not wise for themselves, content themselves with the
wisdom of others who see farther than they do, as Elymas the sorcerer,
when he was struck blind, ' sought about for somebody to lead him by
the hand,' Acts xiii. 11. Can a blind man feel out his way better than
another who hath eyes to choose it for him ? God is wiser than we,
and all who would not contemn their creator should think so. He hath
reduced the sum of our duty into a holy law ; now for us after all this
to run of our heads, and to consult with our foolish lusts and the sug
gestions of the devil, who is our worst enemy, is extreme folly and
madness, and so doth every one who breaketh the laws of God.
[2.] Laws are not only to direct, but have a binding power and force
from the authority of the lawgiver. God doth not only give us counsel
as a friend, but commandeth us as a sovereign ; and so the second
notion whereby the evil of sin is set forth, is that of disobedience and
rebellion ; and so it is a great injury done to God, because it is a de
preciation and contempt of his authority. As Pharaoh said, Exod. v.
2, ' Who is the Lord, that I should obey his voice ?' or those rebels,
Ps. xii, 4, ' Our tongues are our own ; who is Lord over us ?' We
will speak and think and do what we please, and own no law but our
own lusts. Now, though sinners do not say so in so many direct and
formal words, yet this is the interpretation of their sinful actions.
Whenever they sin, they despise the law which forbiddeth that sin,
and so by consequence the authority of him that made it : 2 Sam. xii.
9, 10, ' Wherefore hast thou sinned in despising the commandment?'
Tush ! I will do it ; it is no matter for the law of God that standeth
in the way, is the language of the corrupt and obstinate heart. Now
no man can endure to have his will crossed by an inferior, and will
58 SERMONS UPON PSALM CXIX. [SER. LIX.
God take it at their hands ? And therefore the children of God, who
have a great reverence of God's authority, when they see it so openly
violated and contemned, are filled with horror. Will not God be
tender of his power and sovereignty ? will he see his authority so
lightly esteemed, and take no notice of it ?
[3.] It is shameful ingratitude. Man is God's beneficiary, from whom
he hath received life and being, and all things, and therefore is bound
to love him and serve him according to his declared will. We con
tinually depend upon him every moment : ' In him we live, and move,
and have our being,' Acts xvii. 28 ; and surely dependence should
beget observance, and therefore men should be loath to break with God,
or careful to reconcile themselves to him on whom they depend every
moment : Acts xii. 20, ' Herod was highly displeased with them of
Tyre and Sidon ; but they came with one accord to him, and having
made Blastus, the king's chamberlain, their friend, desired peace;
because their country was nourished by the king's country.' There
fore it is extreme unthankful ness, stupidity, and brutishness for them
to carry themselves so unthankfully towards God, who giveth them
life and being, and all things. The brutes themselves, who have no
capacity to know God as the first cause of all being, yet take notice
of the next hand from whence they receive their supplies : Isa. i. 3,
' The ox knows his owner, and the ass his master's crib ;' and in their
kind express their gratitude to such as feed them, and make much of
them ; but wicked men take no notice of the God who hath made them,
and kept them at the expense and care of his providence, and hath been
beneficial to them all their days ; but as they slight their lawgiver, so
they requite their great benefactor with unkindness and provocation.
[4.] It is a disowning of his propriety in them, as if they were not
his own, and God had not power to do with his own as he pleaseth.
The creature is absolutely at God's dispose, not only as he hath a
jurisdiction over us as our lawgiver and king over his subjects, but as
a proprietary and owner over his goods. A prince hath a more abso
lute power over his lands and goods than over his subjects. God is not
only a ruler but an owner, as he made us out of nothing, and bought
us when worse than nothing, and still keepeth us from returning into
our original nothing ; and shall those who are absolutely his own with
draw themselves from him, and live according to their own will, and
speak and do what they list ? What is this but a plain denial of God's
propriety and lordship over us ? as those, Ps. xii. 4, ' Who have said,
With our tongues will we prevail, our lips are our own ; who is Lord
over us?' Surely it should strike us with horror to think that any
creatures should thus take upon them. Sin robbeth God of his pro
priety in the creatures. If we consider his natural right, sin is such
an injury and wrong to God as theft and robbery. If we consider our
own covenant, as we voluntarily acknowledge God's propriety in us, so
it is adultery, breach of marriage vow ; and with respect to the de
voting and consecrating ourselves to him, so it is sacrilege.
[5.] It is a contempt of God's glorious majesty. What else shall
we make of a plain contest with him, or a flat contradiction of his holy
will ? For whilst we make our depraved will the rule and guide of our
actions against his holy will, we plainly contend with him whose will
VER. 53.] SERMONS UPON PSALM cxix. 59
shall stand, his or ours, and so jostle him out of the throne, and pluck
the crown off his head and the sceptre out of his hands, and usurp his
authority ; and so slight the eternal power of this glorious king, as if
he were not able to avenge the wrong done to his majesty, and we
could make good our party against him : 1 Cor. x. 22, ' Do we pro
voke the Lord to jealousy ? are we stronger than he ? ' Isa. xlv. 9,
' Woe to him that striveth with his Maker ; let the potsherd strive
with the potsherds of the earth.' Surely they that strive with their
Maker will find God too hard for them. Now all these and many
more considerations should make a serious Christian sensible, when he
considereth how God is dishonoured in the world.
2. Their punishment. This relateth to the sanction by penalties
and rewards. They that forsake the law have quite divested them
selves of all hope, and cast off all dread of him. The law offereth
death or life to the transgressors and observers of it : Deut. xxx. 15,
' Behold, I have set before you good and life, death and evil.' Now
this is as little believed as the precept is obeyed ; and thence cometh
all their boldness in sinning and coldness in duty.
[1.] God allureth us to obedience by promises of this world and the
next, which, if they were believed, men would be more forward and
ready to comply with his will. As to the promises of the next world,
lie hath told us of eternal life. Surely God meaneth as he speaketh in
his word, he will make good his word to the obedient ; but the sinner
thinketh not so, and therefore is loath to undergo the difficulties of
obedience, because he hath so little sense and certainty of fulfil
ling the promise. The apostle telleth us, Heb. xi. 6, ' That with
out faith it is impossible to please God, for he that cometh to God
must believe that he is, and that he is a rewarder of those that
diligently serve him ;' implying that if the fundamental truths of
God's being and bounty were believed, we could not be so careless as
we are, not so barren and unfruitful as we are ; but unbelief lieth
at the bottom of all our carelessness : 1 Cor. xv. 58, ' Be ye steadfast,
unmoveable, always abounding in the work of the Lord, forasmuch
as you know that your labour is not in vain in the Lord.' They that
know what a reward is prepared for the righteous, cannot but be
serious and diligent themselves, and pity others, and be troubled at
their neglect. Oh I what a good God they deprive themselves of, and
throw away their souls for a trifle 1 But because the Lord knoweth
how apt we are to be led by things present to sense, that work strongly
upon our apprehensions; and that things absent and future lie in
another world, and wanting the help of sense to convey them to our
minds, make little impression upon our hearts ; therefore God draws us
to our duty by present benefits. Even carnal nature is apt to be
pleased with these kinds of mercies, protection, provision, and worldly
comforts : Ps. cxix. 56, ' This I had, because I kept thy precepts :' Mat
vi. 33, ' Seek ye first the kingdom of God, and the righteousness thereof,
and all these thing shall be added to you ;' 1 Tim. iv. 8, ' Godliness is
profitable to all things, having the promise of the life that now is, and
of that which is to come.' But alas \ the naughty heart cannot depend
on God for the effects of his common goodness. Men distrust provi
dence, and therefore take their own course, which is a grief and trouble
60 SERMONS UPON PSALM CXIX. [&ER. ^^- -
to a gracious heart, to see they cannot depend on God for things of a
present accomplishment.
[2.] The other part of the sanction is his threatenings and punish
ments. Now in what a direful condition are all the deserters of God's
law ! Besides the loss of heaven, there is eternal fire, which is the
portion of the wicked : Ps. xi. 6, ' Upon the wicked he will rain
snares, fire and brimstone, and a horrible tempest ; this shall be the
portion of their cup.' They may flourish for a time, yet at length
sudden, terrible, and irremediable destruction shall be the portion of
their cup. God's judgments are terrible and unavoidable, both here
and hereafter : Epb. v. 6, ' For these things cometh the wrath of God
upon the children of disobedience ;' Rom. ii. 9, ' Tribulation, wrath,
and anguish upon the soul of man that doth evil.' Alas ! these things
are slighted by wicked men, or else they would not venture as they do \
you cannot drive a dull ass into the fire that is kindled before him :
Prov. i. 17, ' In vain is the snare laid in the sight of any bird ;' and
would a reasonable creature wilfully run into such a danger if he were
sensible of it, and venture upon so dreadful threatenings if he did be
lieve them ? No ; they think it is but a vain scarecrow, a deceitful
terror, or a false flash of fire, and therefore embolden themselves in
their rebellion. But God's people, that know the certainty of these
things, they cannot but conceive a great horror at it when they think
of the end of these men, their judgments in this world, but especially
their eternal condemnation in the world to come. Well, then, forsaking
the law, despising the precept, and slighting the sanction, should be a
matter of great horror to a tender and gracious spirit.
Secondly, It argueth that they have a due sense of things, though
others have not.
1. They have a due sense of the evil of sin : Prov. xiv. 9, ' Fools
make a mock of sin;' they sport at it, and jest at it, and count it
nothing ; but gracious and tender hearts have other apprehensions ;
they know that this is a violation of the holy and righteous and good
law of God, and that it will be bitter in the issue, and that they which
had pleasure in unrighteousness shall be damned. They look upon it
with sad hearts, though it be committed by others, that the wicked go
dancing to hell, and are angry with those who mourn for them, and
dislike that vain course which they affect.
2. They have a due sense of the wrath of God. The prophet that
threatened it saith, that ' rottenness entered into his bones, and
his bowels quivered,' Hab. iii. 16. A lion trembleth to see a dog
beaten before him. It is a trouble to the godly to think of the horrible
punishments of the wicked, which they dread not, nor dream of ; but the
saints have a reverence for their Father's anger. Search the scriptures,
and you shall find that the godly are more troubled at God's judg
ments than the wicked themselves who are to feel them : Dan. iv. 19,
' Daniel was astonished for an hour, and his thoughts troubled him/
when he was to reveal God's judgments against Nebuchadnezzar. So
the prophet, Jer. iv. 19, ' My bowels, my bowels ; I am pained at the
very heart;' ver. 22, 'But my people are foolish, they are sottish
children ;' they, that brought the evil upon themselves, are senseless and
stupid : Ps. xc. 11, 'Who knows the power of thine anger ? according
VER. 53.] SERMONS UPON PSALM cxix. Gl
to thy fear, so is thy wrath.' Few lay to heart the terrible effects of
God's heavy wrath ; but the righteous do ; they are truly affected with
it, and with the cause of it, which is sin. God's wrath affects men
according to the reverence and fear wherewith they entertain it, but to
the wicked it is but a vain and empty terror.
3. The certainty of the threatenings. God's people see wrath and
judgment in the face of sin, whereas those who are drowned in
sensuality and carnal delights scoff at God's menaces and jest at his
judgments, neither crediting the one nor expecting the other, as if it
were but a mere mockery : Isa. v. 19, ' Come, say they, let him mate
speed, and hasten his work, that we may see it.' In their security they
will believe nothing but what they feel.
4. The bane which cometh to communities and societies from the
increase of the wicked, especially when their wickedness groweth to an
height; that is, when it is committed with boldness : Isa iii. 9, ' They
declare their sin as Sodom, they hide it not ;' when men have lost all
shame and modesty, and will not be restrained by any law. Surely if
we know the evil of sin, the terribleness of God's wrath, believe the
truth of his threatenings, and then consider the danger that will come
to our dearest country, we cannot but be greatly moved. If a man
were sailing in a bark, and see it guided so that it must necessarily run
against a rock and suffer shipwreck, he would be sorry and deeply
affected.
Thirdly, It cometh from a good cause.
1. In the general it argueth a good constitution of soul : 2 Peter ii.
8, ' For that righteous man dwelling among them, in seeing and hear
ing, vexed his righteous soul from day to day with their unlawful
deeds.' Passively he was vexed with the impurity of the Sodomites,
and actively he vexed himself. So far as we are carnal we are pleased
with sin, so far as we are spiritual we are vexed with it : Isa. Ixiii. 10,
' They rebelled and vexed his Holy Spirit.' The better any are, the
more affected with public sins and judgments. Christ weepeth over
Jerusalem for their impenitency and approaching desolation : Luke
xix. 41, 42, ' As he came near, he beheld the city, and wept over it,
saying, If thou hadst known, even thou, at least in this thy day, the
things which belong unto thy peace ! but now they are hid from thine
eyes/ This was in the midst of the acclamations and hosannahs of the
multitude, when he was welcomed with a triumph. Paul telleth the
Corinthians, 2 Cor. xii. 21, ' I am afraid, when I come among you, my
God will humble me, and I shall bewail many which have not repented
of the fornication, lasciviousness, and uncleanness which they have
committed.' The more holy any one is, the more he is affected and
struck at heart with the sins of others.
2. A deep resentment of God's dishonour. When his glory is
obscured, it is a wound to tlie hearts of his children ; as a child can
not endure to hear or see his father disgraced. Surely God's glory is
dear to the saints : Ps. Ixix. 9, ' The reproaches of them that reproached
tliee are fallen upon me.' Injuries done to God and religion affect
them no less nearly than personal injuries which are done to them
selves. So affectionately zealous are they for God's honour, which is
obscured by the wickedness of the wicked, who forsake the perfect
(J2 {SERMONS UPON PSALM CXIX. [SER. LIX.
righteous law of God, and, usurping God's authority, make a new law
to themselves.
3. Compassion to men. Though they are wicked men, yet they are
men, made after God's image, remotely capable to know and love God,
and live with him for ever, whom they should otherwise embrace as
brethren ; to see them treasure up wrath against the day of wrath
should be a grief and a trouble to us ; to think of the everlasting;
destruction which they will bring upon themselves should afflict us.
Thus the apostle : Phil iii. 18, 19, ' Of whom I have told you often,
and now tell you weeping, that they are enemies to the cross of Christ,
whose end is destruction.' To see men go by droves to hell, it should
work on our bowels. If this brought Christ out of heaven to die for
sinners, surely this should make us sadly resent their condition.
4. This produceth good effects ; it is a disposition of great use and
profit to us.
[1.] It deterreth us from sinning ourselves, and so we are kept from
being tainted with the contagion of evil examples ; for what we mourn
for in others we will not commit ourselves. The heart is made more
averse from sin every day by this practice, whereas those that take
pleasure in the sins of others do the same things, Horn. i. 32, consent
with them to dishonour God, and so howl among the wolves, as the
Latin proverb is ; but when this is a trouble to us, it maketh us avoid
their example, notwithstanding terrors and allurements to the con
trary ; terrors from the angry world, who cannot endure that any
should part company ; and allurements from our commodious living
among the offenders. Thus Lot escaped in Sodom, because ' his
righteous soul was vexed ;' and Noah ' was upright in his generation,'
because he reproved the deeds of the wicked.
[2.] When we see their punishment in their sin, and fear a storm
when the clouds are gathering, it puts us upon mourning and humili
ation, which is a necessary duty in evil times : Jer. xiii. 17, 'If you will
not hear, my soul shall weep in secret places for your pride.' None
do so feelingly bewail the sins of the times as those who have a tender
holy heart, affected with God's dishonour, and compassion over the
souls of men. Others do personate a mourning, and act a part in a
fast, as the mourning women among the Jews did at funerals, or
as the boys in the streets would act their festivities and lamentations :
Mat. xi. 16, 17, ' Whereunto shall I liken this generation ? It is like
unto children sitting in the market, and calling to their fellows, and
saying, We have piped unto you, and ye have not danced ; we have
mourned unto you, and ye have not lamented.' Therefore it is of
great use to us to get this frame of spirit.
J3 ; ] It maketh us more careful to reform others, so far as it lieth
within our power. Certainly without this disposition a man will never
seek the conversion of souls for which Christ died ; but have it once,
and then you will take all occasions to do good to the souls of your
children, and ^ relations, and neighbours. When Paul was stirred in
spirit, Trapw^vvero TO Trvevpa, exasperated within himself, because he
saw the whole city given to idolatry, ' He disputed with them daily in
the market-place,' and took all occasions to reclaim them. So if you
were affected with the evil of sin, horribleness of wrath, certainty of
VER. 53.] SERMONS UPON PSALM cxix. 63
the word of God, and the bane that cometh to any society by having
the wicked amongst them, would you let your children, and servants,
or friends go on in a damning course ? Would you not have com
passion on them, and pluck them out of the fire ? Surely this should
be the temper of every minister when he hath to do with sinners, that
his ministry may not be a sleepy ministry; of every parent and house
holder, that all under his roof may be found in the way of the Lord ;
of every Christian towards his friends.
[4.] It justifieth our zeal in reproving. Surely reproof had need to
be managed with great tenderness and compassion, that it may not
seem to flow from hatred and ill-will to the persons reproved, nor from
petulancy of spirit, nor a desire of venting reproaches, but from pure
zeal to the glory of God, grief to see him dishonoured, souls in danger
to be lost, or hardened through the deceitfulness of sin ; therefore holy
men, in their sharpest invectives against sin, or oppositions of it, have
always mingled compassion : Mark iii. 5, ' Our Lord looked about with
anger, being grieved for the hardness of their hearts. ' There was more
of compassion than passion in our Lord Jesus Christ ; he was angry,
but grieved. So Paul, when he disputed earnestly against the Jews,
yet telleth us, Rom. ix. 2, ' I have great heaviness and continual sorrow
in my heart;' as much love to the persons of his countrymen as zeal
against their errors. So flens dico, ' I tell you weeping, they are
enemies to the cross of Christ,' Phil. iii. 18. Though he discovereth
them to be enemies to the cross of Christ, yet he wept for their sakes
and the church's sake.
[5.] Those that are grieved and troubled even to some degree of
horror and trembling of heart, for the prevailing of iniquity in those
places and persons among whom they live, are delivered from the
common judgment. So 2 Peter ii. 7, ' He delivered just Lot, vexed
with the filthy conversation of the wicked ; ' and ' those that mourned
and sighed for all the abominations which were committed in the
midst of the land,' were marked out for preservation. The Lord hath
a special care of them in times of public calamity.
Use 1. Of reproof ; it condemneth
1. Them that take pleasure in nothing so much as in the company
of the ungodly, where they hear God dishonoured, his laws broken : if
they were horribly afraid of the wicked which forsake God's law, how
could this be ? All conversation with the wicked is not forbidden, for
then we must go out of the world ; and to some we are bound by the
law of necessity, or some civil and religious or natural bond ; yet we
are to eschew all unnecessary and voluntary fellowship and familiarity
with them : Ps. xxvi. 4, ' I have not sat with vain persons, nor gone
in with dissemblers.' So Prov. xxii. 24, 25, ' Make no friendship with
an angry man ; and with a froward man thou shalt not go ; lest thou
learn his ways, and get a snare to thy soul.' Certainly we are not to de
light in the openly wicked as the only company that is pleasant to us, for
what can a tender Christian get among them but a wound to his soul ?
2. Those that are not affected with their own sins, much less with
the sins of others. It is but a deceit of heart to declaim against the
sins of the times, and not to mourn bitterly for our own sins : this is
to translate the scene of our humiliation, and to put it far off from our-
(J4 SERMONS UPON PSALM' CXIX. [SfiPv. LX.
selves. Surely that grief will be most pungent and afflicting which
doth most concern ourselves, and we know more by ourselves than
possibly we can by other men ; therefore we should often think of the
merit of our own sins, their heinous nature, their dreadful consequences,
if God be not the more merciful to keep us humble and thankful.
Use 2. To persuade us to be of this temper, to be deeply affected
when we see God's laws broken. It requireth
1. The general grace of a soft heart, which must be asked of God :
2 Chron. xxxiv. 27, ' Because thine heart was tender, and thou didst
humble thyself, when thou heardest the words of the Lord against this
place.' There was a high peace and calm at that time, but a tender
heart relenteth at the threatenings. Beg of God to soften thy heart.
2. There needetb. eminent holiness for such a frame, that we shine
as lights in the midst of a crooked and perverse generation, Phil. ii.
15. The mourners must not be infected and tainted themselves, but
save themselves from an untoward generation, condemn the sins of the
times by their conversation.
3. We must have a fear animated by faith : ' By faith Noah was
moved by fear ' concerning things unseen, Heb. xi. 7. The danger of
the flood was unseen as yet, and they married and gave in marriage.
We must not judge of things by the present, or by carnal appearance :
there is a righteous judge in heaven. Faith in his word will show us
our danger, for God's threatenings are all fulfilled, and the more we
seek to establish ourselves by carnal means, the more our ruin is
hastened.
4. There must be a grief set awork by a love to God and the souls
of men. In calamities the true temper for humiliation is a due sense
of our Father's anger, and brethren's miseries : in sins our Father's
dishonour, and man's destruction ; those who are the same flesh with
ourselves. Now it should trouble us to see them in the way to eternal
ruin : ' Of some have compassion, making a difference : and others
save with fear, pulling them out of the fire ; hating even the garment
spotted with the flesh,' Jude 22, 23.
SERMON LX.
Tliy statutes have been my songs in the house of my pilgrimage.
VER. 54.
DAVID had in the former verse expressed his great trouble, because of
the increase of the wicked, and their defection from the law of God.
Now he showeth what comforted him : the children of God have a
great deal of divine consolation from the word in the midst of all their
sorrows and evils of the present life. David's comfort is here ex
pressed
1. By the matter or object of it, thy statutes.
2. The degree of his rejoicing, intimated in the word songs. The
effect is put for the cause, joy and mirth, which usually break forth
into singing, or the sign and indication for the thing signified.
VER. 54.] SERMONS UPON PSALM cxix. G5
3. The place where he rejoiced, in the house of his pilgrimage ; eV
To-rrta TrapoiKias fjiov, wheresoever I sojourn.
1. By God's 'statutes' is meant his word in general, more especi
ally the precepts and promises : in the one we have the offer of life ;
in the other, the way and means how to attain it. In the word is both
our charter and our rule ; in both regards it is matter of rejoicing :
Ps. xix. 8, ' The statutes of the Lord are right, rejoicing the soul/
Nothing is commanded there but what is equitable in itself, and pro-
ii table to US.
2. By ' songs,' a metonymy of the effect for the cause, or the sign
for the thing signified ; such pleasure, joy, and contentment as other
men had in songs, David had in the word of God. Travellers use to
lighten and ease the tediousness of the way by songs : Thy word doth
comfort me wonderfully. Or you may take it literally, the themes
nd arguments of his singing. Profane spirits must have songs suit
able to their mirth ; as their mirth is carnal, so the songs of carnal
men are obscene, filthy and fleshly : but a holy man, his songs suit
his mirth and joy ; he rejoiceth in the Lord, and therefore his songs
are divine : ' Thy statutes are my songs.' Singing of psalms is a delec
table way of edification, which God hath not only instituted in the
scriptures, but heathens saw a use of it by the light of nature. JElian,
lib. iii. Nat. Hist. cap. 39, telleth us of the Cretans, TOW TratSa? TOW
e\evOepov<> fiavddvftv TOW vo/j.ov<? perd rivos /ieXtuSt'a?. It is a spiritual
channel wherein our mirth may run : James v. 13, ' Is any merry? let
him sing psalms,' evdvfiel TIS ; there is the harmony, that is a natural
delight ; the matter, that is a spiritual comfort. I cannot exclude this,
because it is one way of expressing that delight which we take in the
word ; but I prefer the former, for David speaketh of the comfort he
took in keeping God's precepts when they were violated by others.
3. ' In the house of my pilgrimage.' You may take it literally for the
time of David's exile, when banished by Saul, or driven from his palace
by Absalom : when he fled from place to place, and wandered up and
down in great distress, then God's statutes, by which his life was
directed, innocency vindicated, hopes confirmed both of present sup
port and seasonable deliverance, were as songs to him, his real and
cordial solaces. Wheresoever the believer is, or whatsoever his case
and condition be, he hath still matter of rejoicing in the word of God.
So had David when he was exposed to continual wanderings, without
any fixed habitation. Indeed the children of God in Babylon say, Ps.
cxxxvii. 4, ' How shall we sing the Lord's song in a strange land ? '
The meaning is not to exclude their own spiritual delight and solace ;
but they would not gratify the carnal pleasure of their enemies with a
temple song, or subject religion to their sportive fancies and humours.
Rather metaphorically for the whole course of his life, whether spent
in the palace, or in the wilderness ; in whatsoever place he was, he was
still in the house of his pilgrimage: so he accounted his best and his
worst condition ; compare ver. 19, ' I am a stranger in the earth,' and
Ps. xxxix. 12, ' I am a stranger with thee, and a sojourner, as all my
fathers were ;' with 1 Chron. xxix. 15, 'We are strangers before the,e,
and sojourners, as were all our fathers/ Not only when hunted like
-a partridge upon the mountains, but also when he was at rest, and
VOL. VII. E
66 SERMONS UPON PSALM CXIX. [&ER. LX.
able to offer so vast a quantity of treasure for the building of the house
of God.
Two points are observable :
Doct. 1. That the godly count this world, and their whole estate
therein, the house of their pilgrimage.
Doct. 2. That during this estate, and the inconveniences thereof,
they find matter of rejoicing in the word of God.
Doct. I. That the godly count, this world and their whole estate
therein, the house of their pilgrimage.
I shall not handle this doctrine in its full latitude, having spoken
largely thereof in the 19th verse ; only now a few considerations.
1 . Here is no fixed abode ; there where we live longest we count
our home and dwelling ; not an inn which we take up in our passage,
but the place of our constant residence in this world. We are only in
passage, and so should consider it : Heb. xiii. 14, ' Here we have no
abiding city, but we look for one to come, whose builder and maker is
God.' Here we stay but a little while, passing through to a better
country. The mortality of the body and the immortality of the soul
showeth that we are all strangers here ; for if here we do not live for
ever, and yet we have souls that will live for ever, there must be some
other place to which we are tending. The body is dust in its compo
sition and resolution : Bccles. xii. 7, ' Then shall the body return to
the earth as it was.' Nature may teach us so much, but faith, that
assureth us of the resurrection of the dead, doth more bind this con
sideration upon us. We are mortal, and all things about us are liable
to their mortality; and therefore here we must be still passing to
another place.
2. Here we have no rest : Micah ii. 10, ' Arise, and depart hence,
for this is not your rest ; ' that is hereafter ; Heb. iv. 9, ' There re-
maineth therefore a rest for the people of God.' Our home we count
the place of our repose. Now there is no rest and content in this
world, which is a place of vanity, misery, and discomfort. Yea, to the
children of God there are stronger motives than crosses to drive them
from the world daily temptations, and our often falling by them.
Crosses are grievous to all, but sin is more grievous to the godly ; and
nothing makes them more weary of the world than the constant in
dwelling and frequent outbreaking of corruption and sin : Rom. vii.
24, ' miserable man that I am ! who shall deliver me from the body
of this death ? ' The apostle was exercised with many crosses, but
this doth make him complain in the bitterness of his soul, not of his
misery, but of his corruption, which he found continually rebelling
against God. Many complain of their crosses that complain not of sin.
To loathe the world for crosses alone, is neither the mark nor work of
grace. A beast can forsake the place Avhere he findeth neither meat
nor rest ; but because we are sinning here, whilst others are glorifying
God, this is the trouble of the saints.
3. They believe and look for a better estate after this life is over :
2 Cor. v. 1, ' We know that if our earthly house of this tabernacle
were dissolved, we have a building of God, an house not made with
hands, eternal in the heavens.' No man can be a right sojourner on
earth who doth not look for an abode in heaven ; for that which doth
VKH. 54.] SERMONS UPON PSALM CXIX. 07
most effectually draw off the heart of man from this world is the
expectation of a far better state in the world to come: 2 Cor. iv. 18,
White we look not at the things which are seen, but at the things
which are not seen; for the things which are seen are temporal, but
the things which are not seen are eternal.' Heathens could call the
world an inn, but they had only glimmering conceptions of another
world. A Christian, that believeth it, and looketh for it on God's
assurance, he is only the joyful stranger and the pilgrim. Common
sense will teach us the necessity of leaving this world, but faith can
only assure us of another; they are believers and expectants of
heaven.
4. They do not only look for it, but seek after it. We read of both
looking and seeking : Heb. xi. 14, ' They declare plainly that they
seek a country ; ' Heb. xiii. 14, ' Here we have no continuing city,
but we seek one to come.' Seeking implieth diligence in theuse of
means. All the life of a Christian is nothing but the seeking after
another country, every day advancing a step nearer to heaven ; and
therefore their ^oXi-rev/ia, their 'conversation' is said to be 'in
heaven,' Phil. iii. 20. This is their great business upon earth, to do
all to eternal ends : all other works and labours are but upon the bye,
and subordinate to this. Their main care is to obtain this blessed con
dition ; therefore they use word and sacraments, that they may grow
in grace, faith, repentance, new obedience. Every degree in grace is
another step towards heaven : Ps. Ixxxiv. 5, ' Blessed is the man
whose strength is in thee, in whose hearts are the ways of them ;' ver.
7, ' They go from strength to strength, every one of them in Zion
appeareth before God/ Some of the saints are in patria, others in
via, still bending homeward.
5. Because they are so, the children of God are dealt with as
strangers. Difference of scope and drift will procure alienation of
affection : 1 Peter iv. 4, ' Wherein they think it strange that you run
not with them to the same excess of riot, speaking evil of you ;' and
John xv. 19, ' If ye were of the world, the world would love its own ;
but because ye are not of the world, but I have chosen you out of the
world, therefore the world hateth you.' Other cannot be expected but
that the servants of the Lord should be ill rewarded and treated here,
not only out of the world's ignorance they know not our birth, breed
ing, expectations, hope : 1 John iiL 2, ' Beloved, now are we the sons
of God ; but it doth not yet appear what we shall be ; but we know
that when he shall appear we shall be like him, for we shall see him
as he is ' but enmity, as the different carriage of the one puts a dis
grace upon the course of life which the other doth affect ; the one
fixeth their home here, the other looketh for it elsewhere ; and the
world is sensible this is an excellency, and therefore those that are at
the bottom of the hill, envy and malign those that are at the top.
Use. Are we thus minded ? There are two sorts of men in the
\vorld the one is of the devil and the other is of God ; for all men
seek their rest and happiness on earth, or rest in heaven. Naturally
men were all of the first number, for the rational soul without grace
accommodateth itself to the interests of the body; but when sublimated
and transformed by grace, the world cannot satisfy it, and it can find
68 SERMONS UPON PSALM CXIX. [SfiR. LX.
nothing there which may finally quiet its desires, for the new life infused
hath other aims and tendencies. As saints are new-born from heaven,
so for hearen ; and therefore the new nature cannot satisfy itself in the
enjoyment of the creature, with the absence of God. The apostle saith,
' While at home in the body, we are absent from the Lord,' 2 Cor. v.
6, 7. In this life we are not capable of the glorious presence of God ;
it is not consistent with our mortality ; and our being present with him
in the spirit is but a taste that doth provoke rather then cloy the ap
petite : Rom. viii. 23, ' Ourselves also, which have the first-fruits of
the Spirit, even we ourselves groan within ourselves, waiting for the
adoption, to wit, the redemption of our body.' These tastes do but
make us long for more ; they are sent down from heaven to draw us
up to that place of our rest where this glory and blessedness is in ful
ness. Now which sort are ye of ? the city of God, or under the
dominion of Satan and the power of worldly lusts ?
1. There are some that take up here, and never consider whence
they are, nor whither they are going ; as Christ saith, ' I know whence
I am, and whither I go.' They look altogether for the present, and if
they be well for the present, they are contented. Alas ! in what a
miserable case are these men, though they mind it not ! they seem to
me to be like men that are going to execution. A man that is going
to the gallows for the present is well, hath a great guard to attend
him, an innumerable multitude of people to follow him: you would
think that hardly could a man be such a sot and fool as to think all
this should be done for his honour, and not for his punishment, and
should only consider how he is accompanied, but not whither he goeth.
Many such fools there are in the world, that only consider how they
are attended and provided for, but never consider whither they are
going. wretch ! whither goest thou ? may we say to one that should
pride himself in the resort of company to his execution. Dost thou
not see thou art led to punishment, and after an hour or two these
will leave thee hanging and perishing infamously as the just reward
of thine offences ? So many that shine now in the pomp and splendour
of worldly accommodations, and are merry and jocund as if all would
do well, alas ! poor creatures, whither are they going ? Job xxi. 12,
13, ' They take the timbrel and the harp, and rejoice at the sound of
the organ ; they spend their days in wealth, and in a moment go down
into hell.' Ye still live, and are going to punishment, but mind it not;
but your wealth, and honours, and servants, and friends will all leave
you to your own doom ; and yet you are merry and jocund as if your
journey would never end, or not so dismally ; as if you were hastening
to a kingdom, and not to an eternal prison : one moment puts an end
to all their joy for ever.
2. There are others that wean their hearts from this world, and
make it their care that they may carry themselves becoming their
celestial extraction. As their souls were from above by creation, so
all ^ their hopes, and desires, and endeavours are to attain to that
region of spirits ; much more as being renewed by grace do they aim
at the perfection and accomplishment of that life which is begun in
them ; and so being ' made partakers of the divine nature, do they
escape the corruption that is in the world through lust,' 2 Peter i. 4,
VER. 54.] SERMONS UPON PSALM CXFX. 69
they are convinced of a better estate than the world yieldeth, and be
lieve it, and look for it, and long for it, and labour for it. Now of
which number are you ? or, if you cannot decide that because more
goeth to the assuring of our interest than the world usually taketh to
be necessary for that end and purpose of which number do you mean
to be ? Will you be at home in the world, or seek the happiness of
the world to come ? that is, in other terms, do you mean to be pagans
under a Christian name, or Christians indeed ? You have but the
name if you be not strangers and pilgrims here upon earth. All
Christ's disciples indeed are called to sit loose from the world, and to
have a high and deep sense of the world to come. As to the other
world, they are ' no mere strangers and foreigners, but fellow-citizens
with the saints, and of the household of God/ Eph. ii. 19. They are
of a family, part of which is in heaven and part on earth : Eph. iii. 15,
' Of whom the whole family in heaven and earth is named.' Some
of their brethren have got the start of them, and are with God before
them, but the rest are hastening after as fast as they can. They are suffi
ciently convinced that the earth is no place for them ; they are strangers
there, and the contentments thereof uncertain and perishing ; but they
are no strangers to heaven and the blessed society of the saints, whose
privileges they have a full right to now, and hope one day to have as
full a possession, and an intimate communion with their Father and
all their brethren.
Now, that you may resolve upon this, and carry yourselves suitably,
I shall
1. Give you some motives.
2. A direction or two.
1. Motives.
[1.] He that taketh up his rest in this world, or any earthly thing,
is but a higher kind of beast, and unworthy of an immortal soul. The
beasts have an instinct that guideth them to seek things convenient for
that life which they have, and therefore a man doth not follow the light
of reason that seeketh to quiet his mind with what things the world
affordeth, and only relisheth the contentments of the carnal and bodily
life, that is satisfied with his portion here, Ps. xvii. 14. All their
business and bustle is to have their wills and pleasure for a little
while, as if they had neither hopes nor fears of any greater things
hereafter : Ps. xlix. 20, ' Man, that is in honour, and void of under
standing, is as the beast that perisheth/ because he merely inclineth
to present satisfactions ; for reason is as a middle thing between the
life of i'aith and the life of sense. It were no great matter whether
you were men or dogs or swine, if reason be only given you for the
present world and present satisfactions ; all your sense of the world to
come and conscience is as good as nothing.
[2.] None are of so noble and divine a spirit as those that seek the
heavenly kingdom. Amongst men, the ambitious who aspire to
crowns and kingdoms, that aim at perpetual fame by their virtues and
rare exploits, are judged persons of greater gallantry than covetous
muck-worms and brutish epicures ; yet their highest thoughts and
designs are very base in comparison of Christians, ' who by patient
continuance in well-doing seek for life, -glory, and immortality,' Rom.
70 SERMONS UPON PSALM CXIX. [SER. LX.
11, 7, and whom nothing less will content than the enjoyment of God
himself. Their desires are after him : Ps. Ixxiii. 25, ' Whom have I
in heaven but thee ? and who is there on earth I desire besides thee ? '
So that as man, being immortal, should provide for some place of
perpetual abode, so herein the Christian excelleth other men, that
nothing less will satisfy him than what God hath promised his people
hereafter. The threshold will not content him nothing but the
throne.
[3.] What a sorry immortaluy, mock eternity, do they choose,
instead of the true one, when they neglect the pursuit of this heavenly
country ! If they look no higher than this world, all that they can
rationally imagine is perpetuating themselves, and their names, and
posterity, by successive generations : Ps. xlix. 11, ' Their inward thought
is that their houses shall continue for ever, and their dwelling-places
to all generations ; they call their lands by their own names.' This is
styled nodosa eternitas, when they live in their children after death.
But alas 1 to how few men's share can this fall ! and those who may
in likelihood expect it, who are lords of fair rents, fair lands, houses
and heritages, how often are they disappointed ! But if their hopes
should succeed, and they should make themselves this way eternal,
yet when the pageantry of this world is over, the great ungodly men
of the world, who have names, lands, families in the general resurrec
tion shall be poor, base, contemptible ; whereas he that made it his
business to look after the world to come shall be glorious for ever.
[4.] When once our qualification is clear, every step of our remove
out of this world is an approach to our abiding city : Rom. xiii. 11,
' Our salvation nearer than when we first believed ;' and 2 Cor. iv. 16,
'Though our outward man perish, yet the inward man is renewed
day by day.'
[5.] Every degree of grace makes your qualification clearer : Col. i.
12, ' Giving thanks to the father, who hath made us meet to be
partakers of the inheritance of the saints in light ;' and 1 Tim. vi. 19,
' Laying up in store for themselves a good foundation against the time
to come, that they may lay hold of eternal life.' Evidences are in
creased when ripening for heaven more and more.
2. Let us carry ourselves as such as count our best estate in this
world as the house of our pilgrimage.
Jl.] Let us with great joy and delight of heart entertain the pro
mises of the life to come, resolving to hold and hug them, and esteem
them, and make much of them till the performance come : Heb. xi.
13, ' These all died in faith, not having received the promises, but
having seen them afar off, and were persuaded of them, and embraced
them, and confessed that they were strangers and pilgrims on the
, 1 " O J. O
earth.
[2.] Let us take heed of what may divert us and besot us, and
hinder us in our heavenly journey : 1 Peter ii. 11, ' Dearly beloved, I
beseech you, as strangers and pilgrims, abstain from fleshly lusts,
which war against the soul/ A relish of the pleasures that offer them
selves in the course of our pilgrimage spoileth the sense that we have
of the world to come, and weakens our care and pursuit of it.
[3.] Let us be contented with those provisions that God in his pro-
VER. 54.J SERMONS UPON PSALM cxix. 71
vidence affordeth us by the way, though they be mean and scanty :
1 Tim. vi. 8, ' Having food and raiment, let us be content, for we
brought nothing into the world, and it is certain we can carry
nothing out.' We came into the world contented with a cradle, and
must go out contented with a grave ; therefore, if we want the pomp
of the world, let it not trouble us : we have such allowance as our
heavenly Father seeth necessary for us till our great inheritance cometh
in hand.
[4.] If the world increase upon us, we should take the more care
that we may have the comfort of it in the world to come : Rev. xiv. 13,
* Their works follow them ; ' Luke xvi. 9, ' Make to yourselves friends
of the mammon of unrighteousness, that when ye fail they may receive
you into everlasting habitations.' There is no other way to show our
weanedness in a full estate, nor to keep our hearts clean, or to express
our deep sense of the world to come, but this.
Doct. 2. That during this estate, and the inconveniences thereof,
God's children find matter of rejoicing in his word.
1. Let us consider how this point lieth in this text.
[1.] The Psalmist had a sufficient sense of the inconveniences of
the house of his pilgrimage, his absence from God, for therefore
he counts it a pilgrimage ; the many affronts and dishonours that
are done to God in the world, which go near to a gracious heart who
espouseth God's quarrel and interest ; therefore he saith, ' Horror
hath taken hold upon me, because men keep not thy law.' Nay, and
possibly his own afflictions and troubles, for many interpreters suppose
him now expelled from Jerusalem, and driven to wander up and down
in the forests and wildernesses ; yet then could he comfort himself in
God, and pass over his time in meditating on his precepts and pro
mises. The troubles and inconveniences of our pilgrimage are easily
disregarded by them that have no sense of them, or are slight-hearted,
or whose time of trial is not yet come ; but then is strength of grace
seen when we can overcome sense of trouble by the encouragements
which the bare naked word of God offereth. If David were now in
exile, it was a trouble to him not to enjoy the ordinances and means
of grace with the rest of God's people ; but to deceive the tediousness
of it by God's word, that is the trial. If we can depend upon the pro
mise, when nothing but the promise is left us, there are no difficulties
too great for the comfort of God's word to allay.
[2.] The Psalmist epeaketh not of what he would do, but what he
had done : ' Thy statutes have been my songs.' Experience of the
comfort of the word is more than a resolution to seek it there. In his
resolution he would have been a pattern of duty, but now he is a pre
cedent of comfort. That which hath been may be ; God, that hath given
u promise and comfort to his saints before, will continue it in all ages.
[3.] The Psalmist speaketh not of an ordinary joy, but such as was
ready to break out into singing, which noteth the heart is full, and can
hold no longer without some vent and utterance ; as Paul and Silas
were so full of joy that they sang at midnight in the stocks.
2. Now I come to the reasons why God's pilgrims find matter of
rejoicing in his word during the time of their exile and absence from
God, and all the inconveniences that attend it.
72 SERMONS UPON PSALM CXIX. [SfiR. LX.
"!.] Some on the word's part*
: 2.] Some on the part of him that rejoiceth.
"!.] On the word's part, God's pilgrims can rejoice in it.
(1.) There they have the discovery and promise of eternal life. It
telleth them of their country. A firm deed and conveyance is a com
fort to us before we have possession : 2 Peter i. 4, ' To us are given
exceeding great and precious promises, that being made partakers of
the divine nature, we may escape the corruptions that are in the world
through lust.' In the word there are promises neither of small things,
of things of a little moment, nor of things that we have nothing to do
with, but of great moment and weight, and given to us. The promises
make the things promised certain to those to whom they do belong,
though they be not yet actually in their possession ; and therefore the
children of God are delighted in them, and so far as that their hearts
are drawn off from worldly things. They that adhere to them, and
prize the comfort which they offer, have something in them above
natural men, or the ordinary sort of those that live in the world.
(2.) There they have sure direction how they may attain this
blessedness which the promises speak of, and that is a great comfort
in the midst of the darkness and uncertainty of the present life. T he-
word of God is said to be ' a light that shineth to us in a dark place,'
2 Peter i. 1ST. The love of the world will mislead us, our own reason
will often leave us comfortless, the examples of the best are defective,,
but the word of God will give comfortable direction to all that follow
the direction of it, under all their crosses, confusions and difficulties :
Ps. cxix. 105, ' Thy word is a light unto my feet, and a lantern to my
paths.' Light is comfortable ; it is no small satisfaction that I am in
God's way, and have his word for my warrant.
(3.) It propoundeth the examples of their countrymen, and sets
forth their heroical acts, and encourageth us to imitate their fortitude
and self-denial : Heb. vi. 12, 'Be followers of them who through faith
and patience inherit the promises ; ' many things are to be done and
suffered before we attain the end. Now, it is a great comfort to trace
the footsteps of the saints all along in the way in which we go : Heb.
xii. 1, ' Wherefore, seeing we are compassed about with so great a cloud
of witnesses, let us lay aside every weight, and the sin which doth so
easily beset us, and let us run with patience the race that is set before-
us.' If God did call us to walk in an untrodden path, it might be
cumbersome and solitary. Now it is very obliging and encouraging
to consider in what way they have been brought to heaven before us.
(4.) It hath many seasonable cordials against fainting by the way.
Alas 1 when we are in deep pressures, our hearts are apt to sink ; but
the word assureth us that we shall have all things necessary for us,.
that our heavenly Father seeth what is best for us, and that if we
faithfully wait upon him, our afflictions and rubs in the way shall be a
means to bring us to our journey's end : 2 Cor. iv. 17, ' Our light
affliction, that is but for a moment, worketh for us a far more exceeding
and eternal weight of glory ; ' and that for the present our trials are-
not inconsistent with his love.
[2.] On the believer's part there are reasons of this comfort and
rejoicing.
VER. 54.] SEIIMOXS uroN PSALM cxix. 73
(1.) There needeth a spiritual frame of heart, for a carnal man's
rejoicings and relishes are suitable to the constitution of his mind :
Rom. viii. 5, ' They that are after the flesh do mind the things of the
flesh, and they that are after the spirit, the things of the spirit.' It
is an infallible rule to the world's end. Every one cannot say, ' Thy
statutes are my songs.' No ; they must have other solaces ; and a
man's temper is more discerned by his solaces than by anything else.
They that have not purged their taste from the dregs of sense, the
trash of the flesh-pots of Egypt vill ever be pleasing to them in the
heavenly pilgrimage ; and being inveigled with the baits of the flesh,
the promises are like withered flowers to them, or as dry chips ; it is
the spiritual heart that is refreshed with spiritual songs.
(2.) This word must be received by faith, for it is faith that enliveneth
our notions of things, and maketh them work with us : Heb. xi. 1 3,
' These all died in faith, not having received the promises, but having
seen them afar 08', and were persuaded of them, and embraced them,
and confessed that they were strangers and pilgrims upon the earth.'
Our affections follow persuasion : 1 Peter i. 8, ' Whom having not seen
we love ; in whom, though now ye see him not, yet believing, ye rejoice
with joy unspeakable and full of glory ; ' Rom. xv. 13, ' Now the God
of hope fill you with all joy and peace in believing.'
(3.) This word must be improved by reading and hearing, but
especially by meditation and singing.
(1st.) Meditation, when it is sweet and lively, stirreth this joy.
Delight begets meditation, and meditation begets delight. There is a
KVK\oyeve<7i$ in moral as well as natural things : Ps. i. 2, ' His delight
is in the law of the Lord, and in his law doth he meditate day and
night ; ' and Ps. cxix. 1)7, ' Oh, how love I thy law 1 it is my medita
tion day and night ; ' and ver. 15, 16, ' I will meditate in thy precepts,
and have respect unto thy ways : I will delight myself in thy statutes ;
I will not forget thy words.' These follow one another. Affections
are not excited but by deep and pondering thoughts.
(2d.) By singing psalms we draw forth this 'delight : Col. iii. 16,
' Let the word of God dwell in you richly, in all wisdom, teaching and
admonishing one another in psalms, and hymns, and spiritual songs,
singing with grace in your hearts to the Lord;' Eph. v. 18, 19, ' Be
not drunk with wine, wherein is excess ; but be filled with the Spirit,
speaking to yourselves in psalms, and hymns, and spiritual songs,
singing and making melody in your heart to the Lord.' Drunkards,
when tilled with the spirit of wine, sing wanton songs ; and those who
are filled with the wine of the Spirit will praise God with spiritual
songs. This is a duty of importance, a delightful way of being
instructed by our refreshment. God would give us strength, but this
is neglected, or cursorily performed by Christians. We will complain
of the want of a spirit in prayer ; we should do so in singing. Cold
ness in this holy exercise argueth a deadness of faith and a coldness in
true religion. We should express our joy this way.
(4.) Above all, this comfort is found in ready practice and obedience.
There is a comfort, I confess, in speculation, but not so deep and
intimate as in practice. The one is out a taste inviting to the other,
which giveth us a fuller draught. The bare contemplation and view
74 SERMONS UPON PSALM CXTX. [&ER. LX.
of any concerning and weighty truth is very ravishing to those that
bend their minds to knowledge : Prov. xxiv. 13, 14, 'My son, eat thou
honey, because it is good, and the honeycomb, which is sweet to thy
taste ; so shall the knowledge of wisdom be to thy soul.' Every truth
is objectum intellects, much more divine truth ; but now in practice
the impression is doubled: we get comfort and joy raised in our con
sciences ; our lives and light do not jar ; we are at full quiet in our
minds, apprehending ourselves to be in God's way: Ps. cxix. 14, 'I
have rejoiced in the way of thy testimonies as much as in all riches.'
Use 1. To show you that the people of God need not envy the
wicked for their delights and pleasures ; they have chaster and sweeter
delights ; God's statutes are their songs. Where the heart is spiritual,
they can find delight enough in the word, both as their charter and
their rule, and need not turn aside to vain mirth ; a portion in the
promises will yield pleasure enough : ver. Ill, ' Thy testimonies have
I taken as an heritage for ever, for they are the rejoicing of my
heart.'
2. To reprove those that reckon these things a burthen. The holy
talking of heaven and godliness maketh worldly men ever heavy and
out of humour ; it is not their delight. But it should not be so with
the children of God. A child of God should only be heavy when he
displeases God, but delight in all the means that enable him to live to
God.
3. When we are saddened by the evil of the present world, let us
make use of this remedy ; let us meditate on God's statutes. We shall
find ease and refreshing by exercising ourselves to know God in
Christ.
4. To refute the vain conceit which possesseth the minds of men,
that the way of godliness is a gloomy way. As soon as a man begin-
neth to think of salvation, or the change of his life, or the leaving of
his sins, embracing the service of God, presently his mind is haunted
with this thought : Seest thou not how those that serve God are
melancholy, afflicted; sorrowful, never rejoice more ? and wilt thou be
one of them ? This is the opinion of the world, that they can never
rejoice nor be merry that serve God. But certainly it is a vain conceit.
No men do more and more truly rejoice than they which serve God.
Consult the scriptures, who have more leave, shall I say, or command,
to rejoice ? Ps. xxxvii. 4, ' Delight thyself also in the Lord, and he
shall give thee the desires of thine heart ; ' Phil. iv. 4, ' Kejoice in the
Lord always, and again I say, Kejoice.' Ask reason who have more
cause or matter to rejoice than they that have provided against the
fears or doubts of conscience by reason 6"f sin ? What is more satis
factory to a soul in doubts and fears than the knowledge of pardon
and reconciliation with God ? For the satisfaction of the desires of
nature which carry us after happiness, who have a more powerful
exciter of 'joy than the Holy Ghost ? Acts xiii. 52, ' The disciples
were rilled with joy and with the Holy Ghost.' Who more qualified
with joy than those who have a clear right to the pardon of sin, and
so can see all miseries unstinged ? Eom. v. 1-3, ' Therefore, being
justified by faith, we have peace with God through our Lord Jesus
Christ ; by whom also we have access by faith into this grace wherein
VER. 54.] SERMONS UPON PSALM cxix. 75
we stand, and rejoice in hope of the glory of God ; and not only so,
but we glory in tribulation also/ How joyful are those that see
themselves prepared for everlasting life ! 2 Cor. v. 1, ' For we know
that if our earthly tahernacle be dissolved, we have a building of God,
an house not made with hands, eternal in the heavens.' Yea, when a
Christian knoweth his duty, his way is plain before him ; it is a mighty
satisfaction : Ps. xix. 8, ' The statutes of the Lord are right, rejoicing
the heart.' Look into the lives and examples of the saints ; who have
more true joy than they ? The disciples esteem the grace of the
gospel such a great treasure, that though they suffer persecution for it
they are filled with joy : Acts viii. 8, ' And there was great joy in that
city ; ' 1 Tiies. i. 6, ' Having received the word with much affliction
and joy in the Holy Ghost ; ' 2 Cor. vii. 4, ' I am exceeding joyful in
all our tribulation.' Preachers, though with great hazard they perform
their office, should be joyful : Acts xx. 24, ' Neither count I my life
dear unto myself, so that I might finish my course with joy ; ' Phil. ii.
17, 18, ' Yea, and if I be offered for the sacrifice and service of your
faith, I joy arid rejoice with you all ; for the same cause also do ye
joy and rejoice with me.' The world will reply I know not what
this spiritual consolation meaueth ; it seemeth hard to relinquish that
which I see, that which I feel, that which I taste, for that which I see
not, and it may be shall never see.
Ans. 1. By concession, the joy of the saints is the joy of faith. God
is unseen, Christ is within the heavens, great hopes are to come :
1 Peter i. 8, ' In whom, though now ye see him not, yet believing, ye
rejoice with joy unspeakable and full of glory ;' 2 Cor. v. 7, ''For we
walk by faith, not by sight.'
2. Thus you see that the world cannot alway rejoice in those things
which they take to be the proper objects of joy : they have alternative
vicissitudes, now rejoice, now mourn ; nor can it be otherwise, for they
rejoice in things which cannot always last. If they rejoice when their
worldly comforts increase, they are sad when they wither; if they
rejoice when their children are born, they weep when they die: but a
Christian hath always his songs, for he must always rejoice in the
Lord, who is an eternal God : Phil. iv. 4, ' Kejoice in the Lord always ;'
in Christ, who ' hath obtained eternal redemption for us,' Heb. ix. 12 ;
in the promises, which give an eternal influence : Ps. cxix. Ill, ' Thy
testimonies have I taken as an heritage for ever, for they are the
rejoicing of my heart.' The flesh cannot afford anything so delightful
as a Christian hath ; the word will hold good for ever.
3. We cannot altogether say that a Christian doth rejoice in that
which he cannot see ; for all that they see is their everlasting Father's
wealth : 1 Cor. iii. 21, ' All are yours, for you are Christ's, and Christ
is God's.' If they look to heaven, they can rejoice and say, Glory be
to thee, Lord, who hast prepared this for our everlasting dwelling-
place. If they look to the earth, Glory be to thee, Lord, who dost
not leave us destitute in the house of our pilgrimage. If they consider
their afflictions, they rejoice that God is not unmindful of poor crea
tures, who are beneath his anger as well as unworthy of his love : Job
vii. 17, 18, ' What is man that thou shouldst magnify him, and that
thou shouldst set thine heart upon him, and that thou shouldst visit
76 SERMONS UPON PSALM CXIX. [SfiR. LXI.
him every morning, and try him every moment ? ' that God should
trouble himself about us, that we may not perish with the ungodly
world. The same love that sendeth them prosperity sendeth adversity
also, which they find by the seasonableness of ifc.
SERMON LXI.
/ have remembered tliy name, Lord, in the night, and have kept thy
law. VER. 55.
WE often read and sing David's psalms, but we have little of David's
spirit. A man's employment is as the constitution of his mind is, for
all things work according to their nature. A man addicted to God, that
is to say, one who hath taken God for his happiness, his word for his
rule, his Spirit for his guide, and his promises for his encouragement,
his heart will always be working towards God day and night. In the
day he will be studying God's word ; in the night, if his sleep be inter
rupted, he will be meditating on God's name ; still entertaining his
soul with God. The predominant affection will certainly set the
thoughts awork. The man of God had told us in the former verse
what was his chief employment in the day-time, and now he telleth
us how his heart wrought in the night. Night and day he was remem
bering God and his duty to him. In the day the statutes of God
were his solace, and as songs to him in the house of his pilgrimage ;
in the night the name of God was his meditation : ' I have remem
bered thy name, Lord, in the night, and have kept thy law.' In
which words observe
1. David's exercise, / have remembered thy name, Lord, in the
night.
2. The effect and fruit of it, and have kept thy law.
The one may be considered as the means, the other as the next and
immediate end. Eemembering and thinking is but a subservient help
and means to promote some higher work.
1. In the first branch you have
I.
'I.
The act of his soul, / have remembered.
The object about which it was conversant, thy name, Lord.
The season, in the night.
For the act of his soul, ' I have remembered.' Remembrance
is an act of knowledge reiterated, or a second agitation of the mind
unto that point unto which it had arrived before. Or, more plainly,
remembering is a setting knowledge awork, or a reviving those notions
which we have of things, and exercising our thoughts and meditations
about them.
[2.] The object was God's ' name ;' that is, either God himself, as
Ps. xx. 1, 'The name of the God of Jacob defend thee;' or that by
which God is known, his wisdom, goodness, and power, especially those
notions by which he hath manifested himself in the word.
[3.] The season, ' In the night.' Some take the night metaphori
cally for the time of trouble and affliction. It is often a dark time
VER. 55.] SERMONS UPON PSALM cxix. 77
with the people of God, a very dark night, and then it is comfortable
to them to think of his name, according to that of the prophet, Isa. 1.
10, ' He that walketh in darkness and hath no light, let him stay him
self upon the name of his God.' I think it is meant literally ; that
the man of God took such pleasure in the name of God, that what
time others gave to sleep and rest he would give to the contemplation
of his glory. In the solitude and darkness of the night he sustained
and supported his spirit with the thoughts of God, and thereby took
up a courage and constancy of resolution to keep his law.
2. The other branch, ' I have kept thy law ;' that is, with a good
and sincere heart set himself to the keeping of it ; this is spoken partly
to intimate his own seriousness in this work, and partly God's blessing
upon his endeavours therein.
[1.] His seriousness and sincerity in the work. There is a twofold
remembrance of things :
(I.) Notional and speculative.
(2.) Practical and affective.
The notional and speculative remembrance of things is when we
barely think of them, without any further profit or benefit ; but the
practical, powerful and affective remembrance is to be affected with
matters called to mind as the nature of them doth require : as when
we remember God so as to love him, and fear him, and trust in him,
and make him our delight, and cleave to him, and obey him. And
we are said to remember his commandments, when our hearts are set
upon the practice of them. Verba notitice connotant affectus: we
must not think of God indifferently, and by the by, but we must be
answerably affected, and act accordingly. Thus did David, ' I re
membered thy name, and kept thy law.'
[2.] God's blessing upon his endeavours; for he presently addeth
in the next verse, ' This I had, because I kept thy precepts.' Our
heavenly Father, who ' seeth what is done in secret, will reward it
openly,' Mat. vi. 6. And the blessing of time well-spent in secret, or
a few serious thoughts of God in the night, will publicly appear in
their carriage before men. If we be frequently and seriously with
God when we are solitary, the fruit and benefit of it will be manifest
by our holiness and heavenliness when we are in company. Your
most private duties do not lose their reward. As a man's pains in
study will appear in the accurate order, strength, and rationality of
his discourse, so his converse with God in private will be seen in the
fruits of it, in his holy, profitable and serious conversation.
The points are three :
Doct. 1. Remembering God is an especial help to the keeping of
his law.
Doct. 2. God is best remembered when his name is studied.
Doct. 3. Those that have spiritual affections will take all occasions
to remember his name. ' I have remembered thy name in the night
season,' saith holy David.
Doct. 1. That remembering God is an especial help to the keeping
of his law.
First, What it is to remember God.
1. It supposeth some knowledge of God, for what a man knoweth
78 SERMONS UPON PSALM CXIX. [SER. LXI.
not he cannot remember. The memory is the cofferer and treasurer
of the soul ; what the understanding taketh in, the memory layeth
up ; and actually we are said to remember when we set the mind
awork upon such notions as we have formerly received. And par
ticularly to remember God is when we stir up in our minds clear and
heart-warming apprehensions about his nature and will.
2. It supposeth some faith, that we believe him to be such as
the word describeth him to be; for spiritual remembrance is the
actuation of faith, or, in this case, the improvement of that wis
dom, power, goodness, holiness, justice, and truth, which we believe
to be in God. Otherwise, without faith, those thoughts which
we have of the greatest matters affect us no more than a dream
doth a sleeper.
These things are supposed in remembrance.
3. It expresseth a reviving of these thoughts, or an erection of the
mind to think upon what we know and believe. Man, that hath an
ingestive, hath also an egestive faculty, and can lay out as well as lay
up, bring forth truths out of the mind when it is useful for us, and
whet and inculcate them upon the heart ; he may call to mind or
ponder upon them.
4. Let us see the kinds of this remembrance.
[1.] I must repeat that distinction ; it may be done notionally
and speculatively, or else affectively and practically. Notionally,
when men have a few barren notions, or dry sapless opinions or
speculations about the nature of God ; always men's remembrance is-
as their knowledge is, and faith is. Now there is p,6p<f>a)o-i<? rr)<?
7iwo-e<w?, a form of knowledge, Horn. ii. 10, and ' dead faith/ James
ii. 20. Affectively and practically we remember God when there are
such lively and powerful impressions of his name upon our hearts as-
produce reverence, love, and obedience. It is not enough to grant
the doctrine, own the opinions that are sound and orthodox concerning
God, but we must have a reverential and superlative, esteem of him.
All men confess a God with their mouth, and think they believe in
him ; but ' the fool hath said in his heart, There is no God,' Ps. xiv. 1.
What testimony do their hearts and actions give ? A man's course
of life and conversation is like an eye-witness ; his profession is as a
testimony by report. Now one eye-witness deserves more credit than
many by hearsay. Plus valet unus oculatus testis, &c. How would
you walk if you believed there were no God ? Could you be more
neglectful of God, and careless and mindless of heavenly things, than
you are? Now your transgressions speak louder than your profes
sions in the eye of an understanding believer : Ps. xxxvi. 1, ' The
transgression of the wicked saith within his heart that there is no fear
of God before his eyes/ Practice belies profession : Titus i. 16,
' They profess that they know God, but in works they deny him.'
Cold and dead opinions are easily taken up, and men talk by rote one
after another, yea, and study to defend them, and yet count God an
idol. Denial in works is the strongest way of denial, for actions are
more weighty and deliberate than speeches.
[2.] There is a threefold remembrance of God for practical uses.
(1.) There is a constant remembrance. We should carry the thoughts
VF.R. 55.] UMONS UPON PSAI.M rxix. 79
of God along with us to all our businesses and affairs, and ever wall;
as in his eye and presence : Prov. xxiii. 17, ' Be thou in the fear of the
Lord all the day long;' not only in prayer, but at all times, in
all our other occasions. Some graces, like the lungs, are always in
use ; so Ps. xvi. 8, ' I have set the Lord always before me.' He that
liveth always in the sight of God cannot be so secure and senseless as
others are. A drowsy inattentive mind is easily deceived into sin, but
he that doth often remember God, his conscience is kept waking; for
he is all eye, and seeth all things ; all hand, and toucheth all things ;
all foot, and walketh everywhere ; all ear, and heareth all things. Sic
agamus cum Jtominibus tanquam Deus videat ; sic loquamur cum Deo
ianquam homines audiant. The latter clause was the least that a
heathen could think of ; but surely, if there be any weight in the
former part of the direction, the latter is needless. Thus we should
never forget God.
(2.) Occasional, when God is brought to mind either by some
special occasion offered, or by some notable discovery of himself in
his word or works. Occasion offered ; as when Ahasuerus could not
sleep, Esther vi. 1, it was the providence of God he should read in
the chronicles, and so come to the knowledge of Mordecai. So it
befnlleth God's children ; they cannot sleep sometimes, and so occasion
is offered in the silence and solitude of the night to invite them to
holy thoughts of God, which may be of great use and comfort : Job
xxxvii. 7, ' He sealeth up the hand of every man, that all men may
know his work.' In deep snow or rain their work is hindered, that
they, sitting at home, may have time to consider of God and his
providence. Sometimes it falleth out so that we know not what to
do with our thoughts, and it will look strangely in the review if we
should prostitute them to vanity rather than give them to God, like
the act of a spiteful man, that will rather destroy and waste a com
modity than let another have it. Or when some notable discovery of
God is in his ordinances and providences, word, or works ; we should
always season our hearts with the thoughts of God, we should see
him in every creature, and observe him in his daily providences. The
name of God is upon all things that he hath made, but especially any
notable providence that falleth out, which is an especial demonstration
of his wisdom, justice, and power: Ps. cxi. 4, 'He hath made his
wonderful works to be remembered/ So in his ordinances, when God
maketh any nearer approach to us by way of conviction, counsel, or
comfort : 1 Cor. xiv. 25, 'And thus are the secrets of his heart made
manifest, and so falling down on his face, he will worship God, and
report that God is in you of a truth.' Many times our minds in
reading or hearing are illustrated with a heavenly light, or our hearts
touched with some delightful relish, and the word cometh in with
more than ordinary authority and power upon the heart ; these are
especial occasions which we must take to consider God and the great
affairs of our souls.
(3.) Set and solemn, when from the bent, purpose, and inclination
of our own hearts, without any outward impulsion, we set ourselves
to remember the God that made us. From first to last there is great
use of meditation and serious thoughts of God in the spiritual life.
SO SERMONS UPON PSALM CX1X. [SfiR. LXI.
Our first awaking is occasioned by them : Ps. xxii. 27, ' They^ shall
remember and turn to the Lord.' For a great while we live without
God in the world, till we recollect ourselves, and consider where we
are and whither we are going. We are like men drunk or asleep, and
do not make use of our reason and common principles that may be
learned from the inspection of the creature and everything about us ;
and when once we are brought into the communion of the life of
God, and have grace planted in our hearts, it cannot be carried on
unless we take time to remember God. Our faith, our love, our
desires, our delight, they are all acted and exercised by our thoughts ;
so that the spiritual life is but an imagination, unless we do frequently
and often take time for serious meditation of him. It is not con
sistent with any of the three vital graces, faith, hope, and love, that a
man should be a stranger to the remembrance of God ; therefore God
complaineth of it as a strange thing : Jer. ii. 32, ' My people have
forgotten me days without number ;' do no more regard me than if
they had never known me, Besides, the habits of grace are so weak,
and our temptations so strong, and the difficulties of obedience so
great, that I cannot see how we can keep afoot any interest of God in
ourselves, if we seldom think of God, and do not sometimes sequester
ourselves to revive this memorial upon our souls. Can a sluggish
heart be quickened, or weak and inconstant resolutions be strengthened,
or the sparks of love ever blown up into a flame, and fainting hopes
cherished, unless we seriously set our minds awork to consider of God
and our obligations to him ? Will a sleepy profession, without con
stant and lively thoughts do it ? It cannot be. Oh, no ! If you
mean to keep in the fire, you must ply the bellows and blow hard.
Whet truths upon the understanding, and agitate your minds in this
holy work.
Secondly, My next work is to show that this is a notable help to
godliness; and that appeareth enough in that forgetting God is assigned
as the cause of all mischief, and remembering God the engagement to
all duty. We forget God, do not meditate upon his name, and so fall
into sin : Ps. ix. 17, ' The wicked shall be turned into hell, and all the
nations that forget God.' Some deny God, but most forget him ; they
cast away the knowledge of God out of their minds. So Ps. 1. 22,
' Consider this, all ye that forget God ; ' that is the description of the
wicked. So it is the charge upon Israel, as their great sin and cause
of their defection : Deut. xxxii. 18, ' Thou art unmindful of the rock
that begat thee ; thou hast forgotten the God that formed thee.' Ob
livion is an ignorance for the time. Truths lose their efficacy when
not remembered. On the other side, remembering God is made to be
the immediate and next cause of our duty : Eccles. xii. 1, ' Remem
ber now thy Creator in the days of thy youth.' Youth would not
miscarry so shamefully if they did oftener remember God, nor be led
away by vain and sensual delights, if the thoughts of God did more
dwell in their minds. So Deut, viii. 11, 12, ' Beware that thou forget
not the Lord thy God, in not keeping his commandments.' Our lives
will declare whether we do remember God. Those that do often and
seriously keep God in their thoughts, will be most careful to keep his
commandments.
VER. 55.] SERMONS UPON PSALM cxix. 81
Thirdly, The reasons of the point.
1. It doth encourage us, and quicken us to diligence in our work.
As soldiers fight best in their general's presence, and scholars ply their
books when under their master's eye, so by living always in the
sight of God we study to please him. The oftener we consider him the
more we see no service can be holy and good enough for such a
God as he is ; a God not to be provoked and resisted, so not to be
neglected and slighted : Mai. i. 14, ' Cursed be the deceiver that hath
in his flock a male, and voweth and sacrificeth to the Lord a corrupt
thing ; for I am a great king, saith the Lord of hosts, and my name is
dreadful among the heathen ; ' implying that when they came with a
sickly sacrifice, they did not remember his excellency and greatness.
Either they had no or mean thoughts of God ; but if they had remem
bered what an one he is, they would employ the best of their strength,
time, and affection in his service.
2. The madness of our natures is bridled and restrained by thoughts
of God : 3 John 11, 'He that doth evil hath not seen God.' ' Will
he force the queen before my face ? ' Esther vii. 8. You will not sport
with sin, nor play with the occasions of it, nor dare to venture upon
God's restraints. It is said of an archangel, OVK eVoX/ATjcre, ' he durst
not bring against him a railing accusation,' Jude 9, because they be
held the face of God. So if we had a deep sense of God impressed
upon our hearts, we would be more awe-fuL You make very bold
with God when you dare knowingly venture upon the least sin. Will
you affront God to his face ? Children that are quarrelling or falling
out, when the father or mother cometh, all is hush and silent.
3. It comforts and reviveth us in the midst of our faintings and dis
couragements, because of the evils of the present world : Jonah ii. 7,
' When my soul fainted within me, I remembered the Lord.' When
the burden of affliction presseth us sore, the stoutest hearts are
broken and lose all courage ; but when we come to ponder seriously
what God is, or what he will be to his people, or hath at any time
been to ourselves, it cheereth and reviveth the heart. So Ps. xlii. 6,
' my God, my soul is cast down within me ; therefore will I re
member thee.' By this way the saints recover themselves, Ps. Ixxvii.
10, ' And I said, This is my infirmity ; but I will remember the
years of the right hand of the Most High.' So also, Mat. xvi. 9, ' Do ye
not remember the five loaves of the five thousand, nor the seven loaves
of the four thousand ? '
Use. To press us to remember God more. When we will not
look upon another, we take it to be a great sign of aversation and
hatred. The devils, that are most opposite to God, abhor their own
thoughts of God, for they ' believe and tremble.' God thinketh of us ;
he is not far from every one of us ; why are we so far from him ? We
cannot open our eyes but one object or other will represent God to us.
What dost thou see, hear, and feel, but the effects of his power and
goodness ? He is before thee, behind thee, within thee, round about
thee ; and shall he not find room in thy heart, when every trifle
findeth room there ? He that filleth every place, shall thy heart be
empty of all thoughts of him ? To press you to this
1. Consider we are naturally apt to forget God, do not like to re-
VOL. VII. F
82 SERMONS UPON PSALM CXIX. [SER. LXI.
tain him in our knowledge, Rom. i. 28, backward to any remembrance
of him : Ps. x. 4, ' The wicked, through the pride of their countenance,
will not seek after God ; God is not in all their thoughts.'
2. How much God hath done to put us in remembrance of him, by
creatures, providences, ordinances, and his Spirit.
[1.] Creatures, all of them, sun, moon, stars, worms, grass, put us
in mind of him : Ps. xix. 1, 2, ' The heavens declare the glory of God,
and the firmament showeth his handiwork ; day unto day uttereth
speech, and night unto night showeth knowledge.' The creatures
have a double use their natural use and their spiritual use. Their
natural use is the special end for which they were made ; their spiri
tual use is to set forth God to us. We look upon them amiss if we
look upon them as separated from and independent of God. Our food
is not only to nourish nature, but that we may taste the sweetness and
goodness of God in it. All the creatures bring this message to our
consciences : Remember God that made us and all things else. They
all read a divinity lecture to those that have a mind to hear it, and
preach the goodness, power, and wisdom of God by a loud and audible
voice. It is true we are deaf, but they cease not to cry to us : Job xii.
8, ' Speak to the earth, and it shall teach thee ; and to the beasts of
the field, and they shall declare to thee. Not only the shining
heavens, but the dull earth, that heaviest and grossest element ; the
brute creatures that have no reason, the mute fishes that can make no
sound, we must ask them, parley with them by our own thoughts ;
and so, though they have neither voice nor ears, they will answer us,
and resolve our consciences the question we put to them, Is there a
God ? Yea, and declare his excellent attributes, that he is eternal,
infinite, wise, powerful, and good. We may easily make out these collec
tions. Christ saith the stones would cry if these held their peace.
We should hear the creature as we would hear God himself speaking
to us. They speak to all countries in their own language. At first
God spake to the world not by words but things. Thus hath God en
graven his name upon his works, as those that make watches, or any
curious pieces, write their names upon them ; as he that carved a
buckler for Minerva had so curiously inlaid his own name that it could
not be rased out without defacing the whole work. So the creatures
are but a draught and portraiture of 'God's glory.
[2.] Providences, these do more awaken us. God's daily benefits
should bring him to our remembrance: Acts xiv. 17, 'Nevertheless he
left not himself without witness, in that he did good, and gave us rain
from heaven, and fruitful seasons, filling our hearts with food and glad
ness ; ' Deut. viii. 18, ' But thou shalt remember the Lord thy God, for
he it is that giveth thee power to get wealth.' Especially the sancti
fied remembrance of God's dealing with his people is the way to keep
the heart in the faith, love, and fear of God ; and the forgetting his
works is the cause of all defection and falling off to carnal courses and
confidences: Ps. Ixxviii. 11, 'Theyforgat his works and wonders that
he showed them,' Ps. cvi. 21, ' They forgat God their Saviour, which
had done great things in Egypt ; ' Judges viii. 34, ' And the children
of Israel remembered not the Lord their God, who had delivered them
VER. 55.] SERMONS UPON PSALM cxix. 83
out of the hands of their enemies on every side.' It is a base ingrati
tude not to remember, prize, and esteem God for all this.
[3.] Ordinances. Ministry was instituted to put you in remem
brance, and give you still new and fresh occasions to think of God : 2
Peter i. 12, ' I .will not be negligent to put you always in remembrance.'
Our business is not always to inform you of what you know not, but to
inculcate and revive known truths, there being much forgetfulness,
stupidness, and senselessness upon our spirits : 2 Peter iii. 1, ' That I
may stir up your minds by way of remembrance.' The impressions ol
God on our minds are soon defaced ; we need to quicken and awaken
your affections and resolutions to choose and cleave to God : 1 Tim. iv.
6, ' If thou put the brethren in remembrance of these things, thou shalt
be a good minister of Jesus Christ.' So sacraments are instituted to
bring God to remembrance : 1 Cor. xi. 24, ' This do in remembrance
of me ; ' that we may remember his love and our covenanted duty.
The sabbath was instituted for a remembrance and memorial of his
creating, redeeming goodness.
[4.] The great office and work of the Spirit is to bring to remem
brance : John xiv. 26, ' He shall bring all things to your remem
brance.' We are apt to forget God, and instructions, and rebukes in
their season : the Holy Ghost is our monitor.
3. God will not forget them that remember him. He will remem
ber them at every turn : Mai. iii. 16, ' Then they that feared the
Lord spake often one to another, and the Lord hearkened and heard
it ; and a book of remembrance was written before him, for them that
feared the Lord, and thought upon his name.' If he do not openly re
ward you with temporal deliverances, yet he taketh notice of every
thought and every word you speak for him, and taketh pleasure in you.
It is upon record ; if you have not the comfort of it now, you shall
have it in a little time. Because they thought of him they spake of
him, and owned him in an evil time ; and therefore God is represen
ted as hearing and booking : and the books shall one day be opened,
and then you shall have your public reward.
Doct. 2. God is best remembered when his name is studied.
First, When is his name studied ? In the general, when we look
upon him as he hath manifested himself in his word and works. More
particularly, God is discovered sometimes by the name of his essence,
sometimes by his attributes.
1. By the name of his essence. When Moses was very inquisitive
to know his name and God can best tell his own name let us see
what answer was made him : Exod. iii. 12, 13, ' When they shall say
unto me, What is his name ? and God said, I am that I am.' God
was sending Moses upon a strange message ; he was giving him com
mission to go and speak to a king to dismiss and let go six hundred
thousand of his subjects, to lead them to a place which God should
show. Now Moses thought for such a message he had need have good
authority, therefore desireth a significant name. ' I am that I am.'
The form of the words showeth it was a wonderful incomprehensible
name : ' Ask not my name, for it is Wonderful,' Judges xiii. 18. This
is enough to satisfy sober inquiry, though not wanton curiosity, enough
for faith to work upon : the great I AM hath sent me. It showeth
84 SERMONS UPON PSALM CXIX. [SER. LXI.
his unsearchableness. It is our manner of speech when \ve would
cover anything and not answer distinctly, we say. It is what it is ; I
have said what I have said. Finite understandings cannot compre
hend him that is infinite, no more than you can empty the sea with
a cockleshell. He is the great and only being, in comparison of
whom all else is nothing : Isa. xl. 17, ' All nations before him are
nothing, they are counted less than nothing and vanity.' You have
not a true and full notion of God if you conceive him only as the
most eminent of all beings : no being must appear as being in his
sight and in comparison of him. As long as you only conceive God
to be the best, you still attribute something to the creature, for all
comparatives include the positive. The creature is nothing in com
parison with God ; all the glory, perfection, and excellency of the
whole world do not amount to the value of a unit in regard of God's
attributes : join never so many of them together, they cannot make up
one number, they are nothing in his regard, and less than nothing.
All created beings must utterly vanish out of sight when we think of
God. As the sun doth not annihilate the stars, and make them
nothing, yet it annihilates their appearance to our sight ; some are of
the first magnitude, some of the second, some of the third, but in the
day-time all are alike, all are darkened by the sun's glory : so it is
here ; there are degrees of perfection and excellency if we compare one
creature with another, but let once the glorious brightness of God shine
upon the soul, and in that light all their differences are unobserved.
Angels, men, worms, they are all nothing, less than nothing to be set
up against God: this magnificent title, I AM, darkeneth all, as if
nothing else were. God did not tell Moses that he was the best, the
highest, and the most glorious, but ' I am, and there is none else be
sides me ; ' nothing that hath its being of itself, nothing that can be
properly called its own. Thus the incomprehensible self-existence of
God puts man into his original nothing : none but God can say, I am,
because all things else are but borrowed drops of this self-sufficient
fountain ; other things are near to nothing. God most properly is, who
never was nothing, never shall be nothing, who may always in all
difference of time say, I am, and nothing else but God can say so.
The heaven and earth six thousand years ago could not say, We
are. Adam could once have said, I am, as to his existence in the
compounded nature of man, but now he cannot say it. All the gene
rations past were but are not, and the present is but will not be ; and
within a little while who of us can say, I am ? No ; our ' place will know
us no more ; ' but God eternally saith, ' I am ; ' not, I have been, or I
shall be, but ' I am.' Look a little backward, and you shall find man's
beginning ; step a little forward, and you shall overtake his dissolu
tion. But God is still I am ; he is one that is before all, after all,
and in all. He beholdeth from the mount of eternity all the succes
sions and changes of the creature, and there is no succession or muta
tion in his knowledge. Well, then, here is an answer for Pharaoh,
and the Israelites, and all of you to study on, ' I am that I am.' I
am the fountain of all being, that do unchangeably and eternally exist
in myself, and from myself.
2. God hath described his name by his attributes. To go over all,
VEH. 55.] SERMONS UPON PSALM cxix. 85
the compass of a sermon will not permit. I shall single out three
from all the rest his power, wisdom, and goodness ; they are mani
fested in all that God doth.
[1.] In creation. Basil, 'ETroiija-ev o>? uya6o<; TO xpijeipov, o><?
<70(f)o<f TO KaXXicrrov, o>? Sfi/aTo? TO fj,e^fioTov the goodness of God ie
seen in the usefulness of the creatures to man ; the power of God in
the stupendousness and wonderfulness of his works ; his wisdom in the
apt structure, constitution, and order of all things : first he creuteth,
then distinguished, then adorneth. The first work was to create the
heavens and earth out of nothing ; there is his power : his next work is
a wise destination and ordination of all things ; he distinguisheth night
from day, darkness from light, waters above the firmament from
waters beneath the firmament, the sea from the dry land ; there is his
wisdom : then he decketh the earth with plants, and furnisheth it
with beasts, and storeth the sea with fishes, the firmament with stars ;
there is his goodness. Let us examine these more particularly, be
ginning
(1.) With his goodness. The creation is nothing else but an effu
sion of the bounty and goodness of God. He made the world, not that
he might be happy, but that he might be liberal ; he made the world
not by necessity, but at his pleasure : Rev. iv. 11, ' Thou hast created
all things, and for thy pleasure they are and were created.' God was
happy enough without us ; fee had a fulness and absolute sufficiency
within himself ; his great aim was to raise up objects out of nothing, to
whom he would communicate his goodness. The heavens and earth
were made that man might have a place for his exercise, and a dwell
ing for his rest, and in both might love, honour, serve, and glorify his
Creator. God sits in his palace among his best creatures, and thither
also will he translate man at length, if he be obedient, and observe the
ends of his creation : thus his goodness appeareth.
(2.) His power. He brought all things out of the womb of nothing.
The powerful fiat was enough : Isa. xl. 26, ' Lift up your eyes on high,
who hath created these things, and bringeth out their host by number,
and calleth all things by their names, by the greatness of his might,
for that he is strong in power ? ' The force of the cause appeareth in
the effect, and God's power in the life and being of the creature. There
is no artificer but he must have matter to work upon, or else his art
will fail him and he can do nothing ; all that man can do is to give some
shape and form, or to fashion that in some new model which had a
being before : but God made all things out of nothing ; the inclina
tion and beck of his will suflficeth for his great works. We have great
toil and sweat in all things that we do, but behold what a great work
is done without any pain and travail ! It is troublesome to us to carry
up a little piece of stone or timber to any building of ours, but God
stretched out all these heavens in such an infinite compass by the word
of his power, and hangeth the earth upon nothing.
(3.) His wisdom. The admirableness and comely variety of God's
works doth easily offer it to our thoughts. In the frame of the work
you may easily find out a wise workman : Ps. cxxxvi. 5, ' Sing praises
to him that by wisdom hath made the heaven and the earth, for his
mercy endureth for ever ; ' so Prov. iii. 19, ' The Lord by wisdom hath
86 SERMONS UPON PSALM CXIX. [SflR. LXI.
founded the earth, by understanding hath established the heavens : '
the wisdom of God appeareth in the order of making, and order of
placing all the creatures. In making them, in ^ simple things
God began with those that were most perfect; as his* first creature
was light, which of all qualities is the most pure and defecate,
and is not stained by passing through places most impure : then
all the other elements. In mixed bodies God took another method,
from imperfect to perfect ; first things that have a being, as the firma
ment, then life, as plants, then sense, as beasts, then reason, as men :
first God would provide the places of heaven and earth, then the crea
tures to dwell in them ; first the food, then the creatures to be sus
tained by it. Provision was made for the inhabitants of the earth, as
grass for beasts, and light for all living and moving creatures. Plants
have a growing life, beasts a feeling life. Then man was made, last of
all creatures, as most excellent. Thus God would teach us to go on
from good to better. Man's palace was furnished with all things neces
sary, and they were placed and disposed in their apt cells for the
beauty and service of the whole, and then like a prince he was sent
into the world to rule and reign. There are not so many animals in
the earth as in the sea, to avoid the great waste of food which would
be consumed by the beasts of the land to the prejudice of man. But
there is no end of these considerations. Only let me tell you, power
is most eminently discovered in the creation : Kom. i. 20, ' The invisible
things of him from the creation of the world are clearly seen, being
understood by the things that are made, even his eternal power and
godhead.' The first apprehensions which we are possessed with, and
which are most obvious, are the infinite greatness and power of the
Creator.
[2.] These are manifested in the whole structure of his word ; his
power in the histories and prophecies, which declare what God hath
and shall do ; his wisdom in the precepts and counsels, and discovery
of such mysteries ; his goodness in promises, institutions, and provi
sional helps. More particularly in the law part of his word, his good
ness ; that showeth man what is good : Micah vi. 8, ' He hath showed
thee, man, what is good ; ' his power, in threatening such punish
ments and promising such rewards, and in the wonderful efficacy of
his word in the conscience ; his wisdom, in stating such a rule, that
hath such an admirable fitness for the governing and regulating of
mankind. But though all three shine forth in the law, and all in each
part, yet his wisdom is most eminent : Deut. iv. 6, ' Keep these
statutes, for this is your wisdom and understanding.' In the gospel,
still these three attributes appear the wonderful wisdom, power, and
goodness of God. His wisdom in the orderly disposure of the covenant
of grace : 2 Sam. xxiii. 5, ' Although my house be not so with God, yet
he hath made with me an everlasting covenant, ordered in all things
and sure ; for this is all my salvation and all my desire, although he
make it not to grow/ And contriving the excellent design and plot of
salvation by Christ : 1 Tim. iii. 16, ' Great is the mystery of godliness,
God manifested in the flesh, justified in the Spirit, seen of angels,
preached to the Gentiles, believed on in the world, received up to
glory.' His power in the incarnation, resurrection, and miracles of
VER. 55.] SERMONS UPON PSALM cxix. 87
Christ ; therefore Christ is called ' the wisdom and power of God.'
But above all his love is magnified in the gospel : Rom. v. 8, ' God
commendeth his love towards us, in that, while we were yet sinners,
Christ died for us : 1 John iv. 9, 10, ' In this was manifested the love
of God toward us, because that God sent his only-begotten Son into
the world, that we might live through him : herein is love, not that
we loved God, but that he loved us, and sent his Son to be the propi
tiation for our sins ;' Titus iii. 4, ' But after that the kindness and love
of God our Saviour toward man appeareth.'
SERMON LXIL
I have remembered thy name, Lord, in the night, and have kept
thy law. VER. 55.
[3.] THESE are discovered in daily providence. To rub up and revive
our thoughts, God is pleased anew to set before us the glorious effects
of his wisdom, goodness and power ; his wisdom in the contexture of
providence, his power in the management of it, his goodness in the
effects of it. His wisdom in the beauty and order of his works, in
guiding the course of nature, and disposing all things about his people.
He doeth all things well: Eccles. iii. 11, .' He hath made everything
beautiful in its time/ or in the true and proper season ; therefore, we
that look upon providence by pieces, stumble at the seeming confusion
and uncertainty of what falleth out, as if the affairs of the world were
not under a wise government ; but stay a little while till all the pieces
of providence be put together in one frame, and then you will see a
marvellous wisdom in them. In the work of creation, all things were
' very good,' Gen. i. 31 ; so for these six thousand years, as well as for
the first six days. Those things which seem confused heaps when they
lie asunder, when put together will appear a beautiful structure and
building. So for his goodness. What part hath God been acting in
the world for so long a time but that of mercy ? He may be traced
more by his acts of goodness than vengeance : Acts xiv. 17, ' Never
theless he left not himself without witness, ayaOoTroitav, in that he did
good, and gave us rain from heaven, and fruitful seasons, filling our
hearts with joy and gladness.' The whole world is a theatre of mercy.
If at any time we wrest punishment out of his hand, it is with an aim
of mercy : as he threateneth that he may not punish, so he punisheth
that he may not punish for ever. For his power, that is notably dis
covered to us every day. If we would draw aside the covering of the
creature, you might soon see the secret almighty power of God which
acteth in everything that falleth out ; the same everlasting arm that
made the creatures is under them to support them : Heb. i. 3, ' He
upholdeth all things by the word of his power.' As they started out
of nothing by his command, so they are kept from returning into
nothing by the same powerful word, command, and decree of God :
' Thou hidest thy face, and they are troubled ; thou takest away their
breath, and they die ; thou sendest out thy Spirit, and they are created;
88 SERMONS UPON PSALM CXIX. [&ER. LXIL
and thou renewest the face of the e.arth/ Ps. civ. 29, 30, ' All thing*
hold their life of him. If God withdraweth in any measure the wonted
influence of his power from them, they presently find a change in
themselves. It is even with the being and faculties of the creature as.
with the image of the glass, which, when the face removeth, it is seen
no more. The Lord doth as it were breathe into them a being, and
when he taketh in his breath they perish, and when he sendeth it out
again they are renewed. Now, though God doth constantly discover
his wisdom, power, and goodness, yet in some providence one of these
doth more especially appear ; his wisdom in some notable contrivance
and chain of causes, which to a common eye seemed to have no tend
ency to such effects as are produced by them ; as when out of the sins
and perverse doings of men, or the disorders and confusions of the
world, he raiseth his own glory, or by some unthought-of, unheard-
of means bringeth about the deliverance of his people, taking the
wise in their own craftiness. Sometimes his power, when by weak
and contemptible means he bringeth great things to pass, and a straw
becometh a spear in the hand of the Almighty. Sometimes in his
goodness, in filling us with blessings, or doing notable acts of grace for
his people's sake.
[4.] These three attributes suit with God's threefold relation to us.
By his almighty power he becometh our creator ; as most wise, our
supreme governor ; as most good, our gracious benefactor. We depend
upon him for our present supplies, and from him we expect our future
hopes. His creation gives him a right to govern us, his wisdom a fit
ness, and his bounty doth encourage us voluntarily to give up ourselves
to his service.
[5.] These three attributes do most bind our duty on us, as they
beget in us love, fear, and faith, or esteem, reverence, and trust, which
are the three radical graces that result from the very being and owning
of God, and are the cultus naturalis enjoined in the first command
ment. His wisdom as a lawgiver begets reverence and fear ; his good
ness is the object of love, and his power of trust. If he be most wise,
there is all the reason in the world that he should rule and govern us ;
for who is fitter to govern and make laws than he that is most wise ?
If he be most good, infinitely good, there is all the reason in the world
that you should love him, and no show of reason why you should love
the world and sin before him. If powerful and all-sufficient, there is-
all the reason you should believe in him, as one that is able to make
good his word, either by promise or threatening. Faith goeth upon
that: Horn. iv. 21, he was ' strong in faith, being fully persuaded that
what he had promised he was able to perform.' He is God all-suffi
cient, therefore his promises are not to be distrusted, his threatenings
not to be slighted. There is no resisting or standing out against him,
in the twinkling of an eye he can tear you in pieces, pluck away the
guilty soul from the embraces of the unwilling body. A spark of his
wrath makes thee a burthen to thyself. So for promises ; one word
of his mouth can accomplish all the good that is contained in them.
And it is observable that the respects of the creature, that are pecu
liarly due to one of these attributes, are sometimes in scripture directed
to another. It is said, Hosea iii. 5, ' They shall fear the Lord and his:
VER. 55.] SERMONS UPON PSALM cxix. 89
goodness in the latter days ; ' and love him for his power and great
ness, and believe in him for his wisdom. Again, they trust him for his
goodness, love him for his wisdom, fear him for his power ; all these
changes are in scripture.
Secondly, Why God is best remembered when his name is studied ?
The reason is, because the study of his name doth increase those three
fundamental radical graces before mentioned.
1. The studying of his name increaseth our love: ' Thy name is as
an ointment poured forth, therefore the virgins love thee,' Cant. i. 3.
Ointment kept close in the box doth not diffuse its savour, but oint
ment poured forth is full of fragrancy and reviving, it perfumeth the
whole house : John xii. 3, ' The house was filled with the odour of the
ointment.' So when the name of God is not considered, we are not
comforted and strengthened and quickened ; but pour it forth, take it
abroad in your serious thoughts aud believing meditations, and that
doth attract and draw hearts to him. When we consider the mercy,
grace, power, wisdom, truth, and justice of God, these affect all those
that have any spiritual discerning. This is the way to draw esteem
from carnal hearts ; he hath authority to make laws, for he is the wise
God ; power to back this authority, for he is the almighty Creator, who
can frown thee into nothing ; but yet he is good and gracious, ready
to receive you, and pardon, and do you good, though you have rebelled
against him. To pour out this name is our duty, and then poor crea
tures will be prevailed with : it is our duty to do it in the discoveries
of the gospel, your duty to ponder upon it in your private meditations.
The wisdom of God in the word showeth your duty, his power what
need you have to bind it on your hearts ; and your case is not without
hope, for you have to do with a good God : there is no mercy to such
as fear not his powerful justice, and no justice for such as flee from it
to his mercy. See how God poureth out his name : Exod. xxxiv. 5-7,
' And the Lord descended in the cloud, and stood with him there, and
proclaimed the name of the Lord ; and the Lord passed by before him,
and proclaimed the Lord, the Lord God, merciful and gracious, long-
suffering, and abundant in goodness and truth, keeping mercy for
thousands, forgiving iniquity and transgression and sin, and that will
by no means clear the guilty, visiting the iniquity of the fathers upon
the children, and upon the children's children unto the third and fourth
generation/
2. The studying of God's name increaseth our faith and trust : Ps.
ix. 10, ' They that know thy name will put their trust in thee/ God
is first known, and then trusted, and then served. If God were known
more he would be more trusted, and if he were more trusted we would
not be so double-minded and unstable in the profession and practice of
godliness. We little study God, and because we study his name so
little, our faith is weak, and therefore we are so uncertain in our con
versations. It is well when all our comfort and duty is immediately
fetched out of the name of God, or his nature considered by us.
3. The studying of God's name increaseth our reverence and fear :
Ps. cxi. 9, ' Holy and reverend is thy name ; ' Ps. Ixxxvi. 11, ' Unite
my heart to the fear of thy name/ The more you study the nature of
God, the more awe-ful, serious, humble, watchful will you grow. Thus
90 SERMONS UPON PSALM CXIX. [SfiR. LXII.
you see serious and becoming thoughts of God do much increase our
faith, fear, and love.
Use. The use is to exhort you more
1. To study the name of God, and to dwell upon the meditations of
the Almighty, and to possess your mind with him till no place be left
for sin or vanity.
[1.] The name of his being. God is not only the best of beings, but
properly that which is ; because he is a self-being, that gave being to
all things else, and from everlasting to everlasting. We are but as it
were of yesterday, and our being is from him, and our life in his
hands ; we cannot live an hour without him, nor fetch a breath with
out him, nor think a thought, nor speak a word, nor stir a hand or foot
without him. There is a continual providential influence and supporta-
tion : as the beams of the sun vanish as soon as the sun is clouded, so do
we fail when God suspends his influence. A watch goeth of itself, a mill
of itself when the \vorkrnan taketh off his hand from them : it is not
so with iis and God ; for, Acts xvii. 28, ' In him we live, move, and
have our being.' What Paul said of spiritual life, Gal. ii. 20, is true
also of life natural, ' I am, yet not I, but God is all in all/ He is in
us, and liveth in us, or we could not subsist for a moment. We need not
seek God without in the workmanship of heaven and earth, for we have
God within ourselves, and may feel him and find him in our own life
and motion ; as the child in the womb liveth by the life of the mother,
before it is quickened and liveth apart by a life and soul of its own ; or
as a pipe sounds by the blowing of the musician ; if he stop his breath
it is altogether silent ; so we live and breathe in God, and all the tune
able variety of our motions cometh from his breathing in us. Now, if
God be so near us, shall we not take notice of his presence, and carry
ourselves accordingly ? Shall we offend him and affront him to his
face, and displease him without whom we cannot live ? But alas ! how
seldom do we reflect upon this ! How is it that we move and think
not with wonder of the first mover in whom we move ? How is it that
we live and persevere in being, and do not consider of this fountain and
self-being who gave our life to us, and still continues it ? Oh, the
negligence of many souls professing the knowledge of God and godliness!
We speak, walk, eat, and drink, and go about all our business, as if we
had a self-being and independent, never thinking of that all-present
and quickening Spirit that acts us, moveth in us, speaketh in us,
maketh us to walk, eat, drink, and do all the functions of nature ; like
the barbarous people who see, hear, speak, and reason, and never once
reflect upon the principle of all these a soul within.
[2.] Let us think often of the name of God, his attributes.
_ (1.) Of his wisdom, that we may compose ourselves to worship, adore
him, serve him according to his will and pleasure, and may admire
him in the justice and equity of his laws, and the excellent contrivance
of his providence, that so we may submit to the directions of the one
and the determinations of the other. To the directions of his word :
Can we count God to be a wise God, and refuse his counsel ? Doth not
our practice give our profession the lie when we rather walk after our
hearts' counsels, and the examples and fashions of the world, than
observe the course God hath prescribed to us in the word? Who, then,
YEB. 55.] SERMONS UPON PSALM cxix. 91
is thought wise God or men ? So for submission to the determina
tion of his providence. The flesh would fain be pleased, and therefore
quarrelleth many times at God's dispensations as harsh and severe ; but
in good earnest who is wiser God or men ? Do we think we are fitter
to sit at the helm, and govern and steer all affairs, than the wise Creator
of heaven and earth ? Shall we sit as judges upon his actions, and think
that might have been prevented, this might have been better ordered,
either for God's interest or our own comfort? Men will be teaching
God how to govern the world ; for we prescribe to him as if he did not
understand what were fit for us : he pleaseth us not in his wisest dis
pensations, and we bear it out as if we could mend his works : Job
xxi. 22, ' Shall any teach God knowledge?' Those that disallow of God s
proceedings take upon them to be God's teachers. It was a blasphem
ous speech of Alphonsus,i Deoaconsiliis adfuissetin creatione mundi,
multa se consultius ordinaturum if he had been of God's counsel when
he made the world, he would have ordered many things better. Many
abhor such a gross speech, yet think almost to the same effect. If they
had the governing of the world, such men should not prosper ; such and
such things should not be done.
(2.) The name of his power. Oh ! think often of that almighty
power that maketh and conserveth all things, that giveth a being to
you and every creature, and will do so to his promises, though never
so unlikely ; for what cannot he do that bringeth all things out of
nothing by his word ? Therefore our confidence in hiui should be more
strong and steadfast ; for why should we have any jealousies and dis
trusts of him who is omnipotent ? In your greatest wants he is all-suffi
cient, and can supply you: Gen. xvii. 1, 'I am the almighty God;
walk before me, and be thou perfect.' In your greatest dangers he can
deliver you : Dan. iii. 17, ' Our Gocf whom we serve is able to deliver
us from the burning fiery furnace, and he will deliver us out of thine
hand, king.' In your lowest estate he is able to raise you up : Rom.
xi. 23, 'And they also, if they abide not still in unbelief, shall be graffed
in ; for God is able to gratf them in again.' Whatever difficulties
oppose themselves against the thing promised, he can remove them,
for nothing is too hard for the Almighty : Phil. in. 21, ' He is able to
subdue all things to himself.' How weak and despicable soever the vis
ible means be, God can work by them : 2 Chron. xiv. 11, 'It is nothing
with thee to help, whether with many, or them that have no power.'
All is alike to omnipotency. Instruments or means may be too great
for God's honour to be used, never too small or weak for him to work by.
(3.) The name of his goodness. God is infinitely good, effectually
good, independently good, and all-snfficiently good. If good be amiable
in our eyes, so should God be. He hath all that is lovely in the crea
tures in a more eminent degree, and therefore our affections, that are
scattered to them, should be united in God. He is the supreme good,
and the fountain of all goodness. Oh ! how should we love this God,
and that above all things in the world, or else we do not love him
aright. This is that which draweth in your hearts to him, and upon
this should your thoughts dwell. He showed his goodness to
you in creation, when he made you a little lower than the angels ; but
much more in redemption, when he preferred you above the angels ;
92 SERMONS UPON PSALM CXIX. [SEE. LX1I.
for ' he did not take hold of angels, but took hold of the seed of Abra
ham.' What should you be doing but admiring of this, and showing
forth the virtue and force of this love ? ' God is love, and dwelleth in
love/ 1 John iv. 16. Oh ! shall the paltry things of this world draw
off your love from God, who is goodness itself ? Let this prevail with
you to lay down all your doating upon the creature, that you may no
more follow the shadow, but cleave to the substance. We owe all that
we are, all that we have, all that we hope for, to his goodness ; and there
fore let us consecrate and dedicate ourselves to his service and glory.
2. To study it so as some good may come of it. We should keep
our thoughts on this holy subject
[1.] Till we admire God. The degree of the saints' knowledge here
below is only to proceed to admiration : Ps. viii. 1, '0 Lord, our Lord,
how excellent is thy name in all the earth ! ' When we have studied
God, silence will be the best eloquence, and admiration advance him
more than speech. Admire the name of his being. Creatures in their
highest glory may be described, an account may be given of them ;
but his nature is Wonderful, can be admired, but not told. Admire
his wisdom : Ps. civ. 24, ' Lord, how manifold are thy works ! in wis
dom hast thou made them all.' Admire his love : Oh, how excellent
is thy loving-kindness ! Ps. xxxvi. 7; ' Oh, how great is thy goodness,
which thou hast laid up for them that fear thee, which thou hast
wrought for them that trust in thee before the sons of men ! ' Ps. xxxi.
19. The name of his power: Ps. cxlv. 3, ' Great is the Lord, and greatly
to be praised ; his greatness is unsearchable.' The object is too big
for the faculty : it is a contempt of God when we think of him and do
not admire him. Oh, the riches of his wisdom, height of his power,
breadth of his love !
[2.] Till we make some practical improvement of him ; otherwise to
know God is but a vain speculation, a work of curiosity rather than of
profit. By the sight of God the heart must be
(1.) Drawn off from the creature, self, and sin.
(2.) Drawn unto God.
(1.) Drawn off
(1st.) From the creature. That is a true sight of God which abaseth
all things beside God, not only in opinion but affection ; that attracteth
and uniteth the soul to God, and draweth it off from all created
excellences. The sight of God's purity darkens the purity of the
angels, and staineth the pride of all created glory : Job iv. 18, ' Behold,
he put no trust in his servants, and his angels he charged with folly.'
So that is a true sight of God's excellency that draweth off the heart
from the vain, changeable, and empty shadow of the creature ; and
God is not truly amiable to us till this effect be in some measure
wrought in us : 1 John ii. 15, ' Love not the world, neither the things
that are in the world : if any man love the world, the love of the Father
is not in him.' So that our love to God will be known by the decay
of our love to earthly things.
(2d.) From self. ^ A sight of God will best discover thyself unto
thyself, that in the light of God's glorious majesty thou mayest dis
tinctly behold thine own vileness and misery. Esaias, when he saw
God in vision: Isa. vi. 5, ' Then said I, Woe is me. for I am undone,
VER. 55.] SERMONS UPON PSALM cxix. 93
because I am a man of unclean lips, and I dwell in the midst of a
people of unclean lips, and mine eyes have seen the king, the Lord of
hosts.' That is the use he made of this glorious sight : he knew,
doubtless, something of this before, but now is affected as if he had
never seen it. The glory of God shining on him doth not lift him up
in arrogancy and conceit of the knowledge of such profound mysteries,
but he is more abased in himself ; this light "made him see his own
uncleanness. So Job xlii. 5, 6, ' I have heard of thee by the hearing
of the ear, but now mine eye seeth thee ; therefore I abhor myself in
dust and ashes.' As long as it was hearsay, Job thought himself some
thing, and might reflect upon himself and actions with a kind of com
placency and delight ; but now he could not look upon himself with
any patience. Self-love maketh us loathe other men's sins more than
our own, and hindereth us from representing ourselves to ourselves in
a true shape. It is the mere speculative knowledge of God, and science
falsely so called that puffeth up ; but airue knowledge of God breedeth
self-loathing.
(3d.) From sin : it draweth off the heart. This remembrance will re
present filthiness as filthiness without a covering. Sin is a deformity to
God, as contrariety to his laws, the purity and goodness of his essence,
and wisdom of his laws ; yea, an act of rebellion and disloyalty against
his sovereignty. Sin still is greatened by the consideration of God and a
reflection upon his nature; as against his authority, purity, goodness,
so there is unkindness, disobedience, and a blot in it. Well may the
apostle say, 3 John 11, ' He that doth evil hath not seen God.'
(2.) The heart must be drawn unto God by love, fear, and trust ;
for unless we meditate upon God to this end, c Though we know God,
we do not glorify him as God,' Rom. i. 21, till your hearts be moved
and inclined to love, fear him, and obey him. His being calls for it,
that we should seek after communion with God, who is such a self-
sufficient, all-sufficient, and eternal being. Whom would we own, or
whose favour would we seek ? The favour of poor creatures, who are
now one* thing, now another ? or the favour of God, who can still say,
I am that I am ! what I was I am, and I will be what I am ? Friends
are changeable, their affections dry up, and they themselves die, and
their favour and all their thoughts of doing us good perish. There is
no end of his duration or affection. His attributes call for love ; his
power rendereth him the most desirahle friend and dreadful adversary.
What more dreadful than power that cannot be resisted, wisdom that
none can be hid from ? and what more lovely than his love ? Surely
if we did study his name, his promises, and threatenings, it would have
more power with us : how would we seek to him, and submit to his
blessed will, and depend on him, as those that have nothing in our
selves, nor anything else in the world had being without him ! We
would then believe all opposite powers to be nothing, and wink at
either the dreadfulness or loveliness of the creature, while the eye of
our souls is wholly taken up with the sight of God ; our desires would
be to him, and our delights in him, and being deadened to the creature,
would wholly cleave to him.
Dock 3. Those that have spiritual affections will take all occasions
to remember God's name. In adversity, for their comfort : Isa. xxvi.
94 SEKMONS UPON PSALM CXIX. [SfiB. LXII.
8, 9, ' Yea, in the way of thy judgments, Lord, have we waited for
thee : the desire of our soul is to thy name, and to the remembrance
of thee : with my soul have I desired thee in the night ; yea, with my
spirit within me will I seek thee early;' Isa. 1. 10, ' Who is among you
that feareth the Lord, that obeyeth the voice of his servant, that
walketh in darkness and hath no light ? let him trust in the name of
the Lord, and stay upon his God/ In prosperity, for a regulation and
restraint to their affections, that they might not too freely run out on
the creature to the wrong of God. It is said of the wicked, Ps. Iv. 19,
' Because they have no changes, therefore they fear not God ;' but
God's children remember him- in their comforts : Deut. via. 10, 11 r
'When thou hast eaten and art full, thou shalt bless the Lord thy
God for the good land which he hath given thee ; beware that thou
forget not the Lord thy God ;' so ver. 18, ' Thou shalt remember the
Lord thy God, for he it is that giveth thee power to get wealth.' In
company they will be speaking of God : Eph. v. 4, ' a\\a ev-^apta-rla,
but rather giving of thanks/ Alone they will be thinking of God ;
so that when they are alone, they are not alone ; God is with them in
their solitude : John xvi. 32, ' Behold, the hour cometh, yea, is now
come, that ye shall be scattered every one to his own, and shall leave
me alone ; and yet I am not alone, because the Father is with me/
By day they redeem time, God's statutes are their songs ; by night
when they cannot sleep : ' When I awake I am still with thee,' Ps.
cxxxix. 18. Oh, what an advantage it is to have the heart thus
thronged with thoughts of God in the night ! When others sleep,
good men are awake with God.
1. Observe this, that which David speaketh of himself was a secret
duty. Those duties which we perform in secret, and wherein we avoid
the applause of men, are most sincere, and by them many times we ob
tain most blessing : Mat. vi. 6, ' Thy Father, which seeth in secret,
shall reward thee openly/ David was the same in secret that he was
in the light. Other witnesses of our respect to God we need not than
God himself : it is enough that he seeth us and approveth us. Our
desire and scope should be to please him, not to appear devout to men,
or to be esteemed as such by them. Therefore, besides public ordi
nances, we should give ourselves to spiritual exercises in secret.
2. This was a spiritual duty transacted in the heart by his thoughts.
The darkness of the night doth riot hinder the delight of the soul ; it
is day within though night without. When a child of God shall see
God, and be seen of him, though the sun shineth not upon the world,
it is enough, their hearts are enlightened with God's Spirit.
3. It was a duty done axaipw?, unseasonably to a vulgar eye. When
others were buried in sleep, David would awaken sometimes to re
member God. It is their solace ; and spiritual affections and heroical
grace must not be limited to the ordinary dull way of expressing duty
to God. They have special affections and special dispensations : Ps.
Ixiii. 6, ' My soul shall be satisfied as with marrow and fatness, when
I remember thee on my bed, and meditate of thee in the night-
watches/
4. It is not unseasonable. In the night, without distraction, we can
more freely command our thoughts, for the senses being exercised,
VER. 56.] SERMONS UPON PSALM cxix. 95
scatter the mind to several objects : Job xxxv. 10, ' None saith, Where
is God, my maker, who giveth songs in the night ?' That is matter of
rejoicing and comfort to poor oppressed creatures. So Ps. xlii. 8, ' I
will sing of his loving-kindness in the day-time, and in the night his
song shall be with me/ Day and night he was filled with a sense of
God's love. The reasons are
[1.] They are fitted for it, having knowledge and a deep impres
sion of the majesty of God upon their hearts : ' My reins instruct me
in the night-season,' Ps. xvi. 7. These things that make a deep im
pression in the day, the thoughts will return upon in the night ; now
God and his words are impressed upon them.
[2.] They delight in it : Pa civ. 34, ' My meditation of him shall
be sweet ; I will be glad in the Lord.' They delight themselves in
beholding the face of God, though not by immediate vision, yet by
meditation. They are so affected with thoughts of his excellency,
goodness, kindness, that it is their solace to draw their hearts off from
all things and persons in the world to that divine object.
[3.] They profit by it. (1.) As to comfort, it easeth us of many sor
rowful, troublesome, and weary thoughts. We must fetch our comforts
from God ; the divine nature is the first fountain of them, therefore called
' the God of all comfort,' 2 Cor. i. 3. (2.) As to duty and obedience.
The reasons of our duty and subjection are most enforced from the
nature of God ; therefore the more we remember the nature of God,
the more we are quickened to obedience: there we see his infinite
power, supreme authority, exact holiness, tender love : ' Let the pot
sherds of the earth contend with one another,' Isa. xlv. 9. Our busi
ness is to keep God our friend. He hath two properties that make
him most comfortable or most terrible, according as he is at peace or
war with us eternity and omnipotency.
Use. Let us take more occasions to think of God, and that with
admiration. Many take no more notice of him than if he were not at.
all ; but let us take all occasions : Pa iv. 4, ' Commune with your own ,
hearts upon your bed.' All the time we can spare from our necessary,
civil, and natural actions should be employed in calling to mind what
we have seen, or heard, or felt of God. A loathness and backwardness
to this duty is an ill sign.
SERMON LXIII.
This I had, because I kept thy precepts. VER. 56.
IN this psalin the dependence of the verses is neither to be neglected,
nor too curiously sought after. Many of the sentences have no other
connection than pearls upon the same string, though some are as links
in the same chain, fastened one to the other by an apt method and
order. The design of the penman was to cast all his experiences into
the order of the Hebrew alphabet ; and as there are in the Hebrew
twenty-two letters, so twenty-two parts or octonaries. Each octonary
beginneth with the same letter. This sentence which I have read
96 SERMONS UPON PSALM CXIX. [SER. LXIII.
seemeth to be independent of the preceding verse, and is the sudden
effusion or eruption of a gracious heart engaged in the meditation of
the fruit of obedience : ' This I had, because I kept thy precepts/ In
the words you have
1. David's assertion of his integrity, I have kept thy precepts.
2. The gain of this course indefinitely proposed, this I had.
3. The link between both in the causal particle, because. David
doth not here tell you what he had, but this and that : this hope, this
comfort, this quickening, this deliverance ; all this I had ; that is,
whatever is good and comfortable. The feminine pronoun Zeth is put
neutrally, the Hebrew wanting the neuter gender.
The points are two :
First, He that continueth faithful in a course of obedience will find
at length that it will turn to a good account.
Secondly, That it is of great use to observe what good cometh to us
by keeping close to God's ways.
For the first point, he that continueth faithful in a course of obed
ience will find at length that it will turn to a good account. Here
three things are to be explained :
1. What it is to keep God's precepts.
2. What is the good that accrueth to us thereby.
3. The connection between both these, or the reasons and grounds
upon which we may expect this good.
1. Let us inquire whab it is to keep God's precepts. The phrase is
often used in scripture, implying a diligent observance of it, and obed
ience thereunto. The term keep relateth to a charge or trust committed
to us. Look, as on our part we charge Christ with our souls 2 Tim.
i. 12, ' I know that he is able to keep that I have committed to him'
so Christ chargeth us with his word, that we may be chary and
tender of it. We charge him with our souls, that he may sanctify and
save them in his own day ; so he chargeth us with his precepts, that
we may lay them up in our hearts, and observe them in our practice.
As we would have Christ to be faithful to his trust, so should we be in
ours, and that even to a tittle : James ii. 10, ' Whosoever shall keep
the whole law, and yet offend in point, he is guilty of all/ Now, there
is a twofold keeping of God's precepts legal and evangelical.
[1.] The legal keeping, that is when we keep and perform the com
mandments so exactly as is answerable to the rigour of the law. What
is that ? The law requires perfect and absolute obedience, without
the least failing in any one point : Gal. iii. 10, ' Cursed is he that con
tinueth not in all things that is written in the book of the law to do
them/ The least offence, according to that covenant, layeth us open
to the curse ; as for one sin once committed the angels were turned
out of heaven, and Adam out of paradise. In this sense there is no
hope for us.
[2.] There is an evangelical keeping God's precepts, and that is
filial and sincere obedience ; and so they are said to keep God's pre
cepts, not they who have no sin in them, but they who study to be
free from sin, and desire to please God in all things. David had many
failings, and some of them of a high nature ; yet he saith, I have kept
thy precepts. His purpose and endeavour was to please God in all
VER. 56.] SERMONS UPON PSALM cxix. 97
things. The apostles had many failings ; they were weak in faith,
passionate, full of revenge, calling for fire from heaven ; a great many
failings we may find upon record against them ; yet Christ returneth
this general acknowledgment : John xvii. 6, ' They have kept thy
word.' God accepteth of our endeavours ; when our defects are
repented of, he pardoneth them : James v. 11, ' You have heard of the
patience of Job ;' and we have heard of his impatience too, his cursing
the day of his birth, and his bold expostulation with God; but God
putteth his finger upon the scar, and mentions that which is commend
able. This sincere obedience is known by our endeavours after perfec
tion, and our repentance for defects. For let me tell you here, that
perfect obedience is required under the gospel : the rule is as strict as
ever it was, but the covenant is not so strict. The rule is as strict as
ever it was; we are still bound to perpetual, personal, and perfect
obedience, otherwise our defects were no sins : ' For where there is no
law, there is no transgression,' Rom. iv. 15. But the covenant is not
so strict. This perfect obedience is not so indispensably required under
the sanction and penalty of the old covenant ; for the gospel, though
it alloweth or approveth of no sin, yet it granteth a pardon of course to
some sins as they are retracted by a general repentance. As sins of
infirmity, such as are sins of ignorance, which had we known we would
not have committed ; and sins of incogitancy and sudden surreption,
which may escape without observation of them ; and sins of violent
temptation, which by reason of some sudden assault sway our passions
against the right rule ; such sins as do not arise out of an evil purpose
of the mind, but out of human frailty ; they are consistent with an
interest in this covenant, which alloweth a means of recovery by
repentance, which the law doth not. The law for one offence once
committed doth condemn a man without leaving him any way or
means of recovery ; but the gospel saith, ' I came to call sinners to
repentance,' Mat. ix. 13. It accepteth repentance, and doth not cast
men off for sins of infirmity. Where there is a general purpose to
please God, and a hearty sorrow when we offend him, this is the
sincerity which the gospel accepteth of. In the law, complete in
nocence is required ; in the gospel, repentance is allowed : and so he
is said to keep God's statutes that doth not voluntarily and impeni-
tently go on in a course of known sin.
2. Let me now show the good that cometh to us thereby. David
saith indefinitely, ' This I had ;' not telling us what good or privilege
it was, only in the general it was some benefit that accrued to him in
this life. He doth not say, This I hope for, but, This I had. And
therefore I shall not speak of the full reward in the life to come. In
heaven we come to receive the full reward of obedience. But a close
walker, that waiteth upon God in a humble and constant obedience,
shall have sufficient encouragement even in this life. Not only he
shall be blessed, but he is blessed ; he hath something in hand as well
as in hope. As David saith in this 119th Psalm, not only he shall be
blessed, but he is blessed. As they that travelled towards Zion, they
met with a well by the way : Ps. Ixxxiv. 6, 'Who passing through the
valley of Baca, make it a well : the rain also filleth the pools.' In a
dry and barren wilderness through which they were to pass, they were
VOL. vir. G
98 SERMONS UPON PSALM CXIX. [SjBB. LXIIT.
not left wholly comfortless, but met with a well or cistern ; that is,
they had some comfort vouchsafed to them before they came to enjoy
God's presence in Zion, some refreshments they had by the way. As
servants, that beside their wages have their vails, so, besides the
recompense of reward hereafter, we have our present comforts and
supports during our course of service, which are enough to counter
balance all worldly joys, and the greatest pleasures that men can expect
in a way of sin. Let me instance in the benefits that believers find by
walking with God in a course of obedience, that every one can say,
' This I had, because I kept thy precepts.'
[1.] Peace of conscience, a blessing not to be valued ; and this we
have because we keep his precepts : Isa. xxxii. 17, ' The work of right
eousness shall be peace, and the effect of righteousness quietness and
assurance for ever.' They shall be free from those unquiet thoughts
wherewith others are haunted. A wicked man's soul is in a mutiny,
one affection warreth against another, and all against the conscience,
and conscience against all ; but in a heart framed to the obedience of
God's will there is peace. Pax est tranquillitas ordinis when every
thing keeps its place there is peace ; when the elements keep their
place, and the confederacies of nature are preserved, then there is peace :
so when a man walketh in a holy course there is peace ; when the
thoughts and affections are under rule and government, there is a
serenity and quiet in the soul. Now, this is never brought to pass in
the soul but by obedience and holy walking according to the rule of
the new creature : Gal. vi. 16, 'As many as walk according to this rule,
peace and mercy shall be upon them, as upon the whole Israel of God.'
Such an accurate and orderly life is the only way of obtaining this
peace and harmonious accord in the soul. So Ps. cxix. 165, ' Great
peace have they that love thy law, and nothing shall offend them ; '
not only peace, but great peace a peace that passeth all understand
ing, a peace better felt than expressed ; and this resulteth from obed
ience, or the government of our hearts and ways according to the will
of God. Look, as cheerfulness and liveliness accompanieth perfect
health, or the tunable motion of the spirits in the body, so this serenity
and quiet in the soul, the regular and orderly motion of our faculties ;
there is a sweet contentment of mind resulting from it. ' The peace
of God shall keep your hearts and minds through Jesus Christ.' In
a troublesome world we need to have our hearts and minds kept
and guarded from assaults of temptations, and diffident vexing cares
and fears ; and therefore it is mightily necessary in those times to get
the peace of God, without which the soul is upon the rack. Oh, this
sweet peace and calm that is in our hearts in the midst of all tempests
and tossings from without ! A man is provided and fortified against
the apprehension of injuries, troubles, dangers, and those heart-cutting
cares which otherwise are apt to seize upon us. This a believer can
say, This peace of conscience I had in the midst of all the troubles
from without. Now this peace others cannot have: Isa. Ivii. 21,
' There is no peace, saith my God, to the wicked ; ' they have not this
inward tranquillity and serenity of mind ; their affections are so un
ruly, and their consciences so unquiet, they are never able to rest.
But how can this be ? None seem to be less troubled than wicked
VER. 56.] SERMONS UPON PSALM cxix. 99
men. I answer There is a difference between a dead sea and a calm
sea ; a stupid conscience they may have, but not a quiet conscience :
their consciences are stupefied by drenching their souls in worldly de
lights and pleasures ; but the virtue of this opium is soon spent, theii
consciences are easily awakened by the convictions of the word, the
sting of afflictions, the agonies of death. Well, then, this may the
composed heart say, I had this peace, this serenity of mind, because I
kept thy precepts.
[2.] Next to peace of conscience there is joy in the Holy Ghost ;
this is the fruit of peace, as peace is the fruit of righteousness : Bom.
xiv. 17, ' The kingdom of God consisteth not in meat and drink, but
in righteousness and peace, and joy in the Holy Ghost.' First right
eousness, and then peace, and then joy in the Holy Ghost. As joy of
heart and gladness is the fruit of temporal or civil peace, when every
man may sit under his own vine and his own fig-tree, and reap the
fruit of his labour without the danger of annoyance ; so now, when a
man can enjoy himself as being reconciled to God, or being at peace
with him, and hath tasted of the clusters of Canaan, he can ' rejoice
in hope of the glory of God,' Rom. v. 11. This is that joy in the
Holy Ghost which God doth graciously dispense to those that obey his
word and hearken to the motions of his Spirit. Oh ! how may a be
liever triumph and say, ' This I had because I kept thy precepts I '
Joy is the fruit of holiness, and the oil of grace maketh way for the
oil of gladness : Ps. cxix, 14, ' I rejoiced in the way of thy testimonies
more than in all riches.' David experienced the joys of obedience,
and the joys of a crown : now saith David, ' I rejoiced in the way of
thy testimonies more than in all riches ; ' not in the contemplation, but
in the way. This was a joy that did result from practical obedience,
which is more than the possessions and treasures of the world. Many
picture religion in their fancies with a sour and austere face, and think
it inviteth men to nothing but harsh and unpleasant courses. Oh,
no ! It inviteth you to the highest contentment the creature is capable
of, the joy in the Holy Ghost, which is ' unspeakable and glorious.' A
sensualist, that runs after the dreggy delights of the flesh, is the veriest
fool in the world ; for he can never have any true joy, it is but frisks
of mirth (while conscience is asleep), but when it is gone, it leaveth a
sting behind it.
[3.] Increase of grace. This is another benefit we get by keeping
God's precepts : ' They go from strength to strength/ Ps. Ixxxiv. 7 ;
as they that went to the feast at Jerusalem ; they went from troop to
troop ; so they are brought forward in their way to heaven. God, that
punisheth sin with sin, rewardeth also grace with grace. The one is
the most dreadful dispensation that God can use. When men have
gone on in a course of sin, God often punisheth one sin with another,
so that they are plunged deeper and deeper every day in the gulf of
profaneness. But it is most comfortable when godliness increaseth
upon our hands, and God is still perfecting his own work in us : Bom.
vi. 19, ' As you have yielded your members servants to uncleanness,
and to iniquity unto iniquity, so now yield your members servants to
righteousness unto holiness.' It standeth us upon to observe the growth
ot grace, as we were formerly conscious of the growth of sin. Shall
100 SERMONS UPON PSALM CXIX. [SfiR. LXIII.
we be more earnest to damn ourselves than to save ourselves ? There
is no man but in his carnal estate might observe how he departed
from God by degrees, and his heart was hardened by degrees. At
first he had some light and conscience, till he sinned it away and
turned his back upon the ordinances, which might revive it and keep it
awake; and then his sin betrayed him further and further into a
customary course of profaneness. I say, a carnal man may trace the
growth of sin in his own heart step by step, and say, ' This I had be
cause I slighted such a check of conscience, despised such an ordin
ance, fell into such an enormous practice ; ' for God forsaketh none till
they first forsake him. So may a child of God trace his gradual in
crease in holiness : this I had by hearkening to the counsel of God at
such a time against the reluctancy of my flesh. There is no duty
recovered out of the hands of difficulty but bringeth in a considerable
profit to the soul: Prov. iv. 18, 'The way of the just is a shining
light, which shineth more and more to the perfect day.' Look, as the
day decreaseth the night increaseth, till it cometh to thick darkness ;
so by every sin men grow worse and worse, till at last they stumble
into utter darkness. But the way of the just is a growing light; it
increaseth always into more durable resolutions and exact practice of
godliness, till it come to the high noon of perfection. David taketh
notice of the fruit of obedience : Ps. xviii. 24, ' The Lord accept of me
according to the cleanness of my hands.'
[4.] Another benefit that we have is many gracious experiences and
manifestations of God vouchsafed to us in the way of obedience. In
the present world God and believers are not strange to one another ; a
man that walketh close with him will meet him at every turn : Ps.
xvii. 15, ' As for me, I will behold thy face in righteousness/ The
Psalmist there preferreth his present condition before the greatest
happiness of carnal men. Why ? Because he had opportunity of
beholding the face of God, or enjoying the comforts of his presence.
But how ? In righteousness, in a strict course of obedience. If God
be a stranger to others, they may thank themselves: John xiv. 21,
' He that hath my commandments, and keepeth them, he it is that
loveth me ; and he that loveth me is loved of my Father, and I will
love him, and manifest myself to him.' Holiness is the only way to
clear up our right to these great comforts of the gospel ; and if you
would get experience of them, make conscience of obedience, and be
exact and punctual with God, and you will not want your refreshments
and visits of love, and expressions of his grace and favour to you :
those sensible proofs and manifestations God will not give to us but in
a way of obedience ; so the promise runneth, ' He that hath my com
mandments, and keepeth them, to him will I manifest myself ; ' so
ver. 23, ' If a man love me, and keep my commandments, my Father
will love him, and we will come to him, and take up our abode with
him/ These are taken into sweet fellowship and communion with
God, and the blessed Trinity will take up their abode in his heart.
But pray, mark, Christ, that is so tender and willing to communicate
the iiifluences_ of his grace, yet standeth upon his sovereignty, and
therefore still insisteth upon keeping his precepts, if they would par
take of his comforts.
101
VER. 5G.] SERMONS UPON PSALM cxix.
[5.] Protection in their work. They are under the special care and
conduct of his providence while they keep his precepts : ' He keepeth
them as in a pavilion ; thou shalt hide them in the secret of thy pre
sence from the pride of men,' Ps. xxxi. 20. And who are they that
are kept ? Those that fear him and trust in him/ ver. 19. Pray
mark, when they had no visible defence, when they seemed to be left
open as a prey to the oppressions and injuries of their potent adver
saries, yet there is a secret guard about them, and they are kept the
world knoweth not how : God's favour and providence is their sure
guard and defence. Whatever contentious and proud men design and
threaten against them, yet they never have their full will upon them.
Many a child of God hath ridden out the storm, and may come and
say ' 1 his I had, because I kept thy precepts.' This it is to keep close
to God and hold fast our integrity. Elsewhere the Lord expresseth
himself to be ' a wall of fire round about his people/ Zech. ii. 5 which
should affright at a distance, and consume near at hand In those
countries when they lay in the fields, they made fires about them to
eep off the wild beasts ; so God, when he seeth it fit to excuse his
people from trouble, he can in the most unsafe times, and when they
are weakest, protect them by his secret hand, bridling their enemies
and making their attempts ineffectual. Satan is sensible of this privy
guard : Job 1. 10, ' Hast thou not made a hedge about him, and about
his house, and about all that he hath on every side ? ' The world seeth
not this invisible guard, but the devil seeth it. There is no gap open
for mischief to enter and break in upon them. This can God do when
he pleaseth ; and a man that holdeth fast his integrity, and goeth on
in his duty referring himself to God's keeping, shall have experience
it, and when the danger is over, say, 'This I had, because I kept
thy precepts.
[6.] In public and common judgments God maketh a difference
and some of his choice ones are marked out for preservation, and are
as brands plucked out of the burning, whilst others are consumed
therein. I his is done oftentimes, I cannot say always. The Jews have
a proverb that two dry sticks may set a green one on fire : a good man
may perish in the common judgment, that is the meaning of the proverb
And sometimes their condition may be worst ; as Jeremiah: the whole
city was besieged, and he in the dungeon. Chaff and corn is threshed
the same floor, but the corn is ground and baked. But this is the
best way we can take to be hid in the common calamity, though there
be not an absolute certainty ; for the comfort is but propounded with a
possibility : Zeph. ii. 3, ' Seek righteousness, seek meekness ; it may be
ye shall be hid in the day of the Lord's anger/ Though God hath a
peculiar eye to the godly, yet their temporal safety is not put out of
U doubt ; it may be, or it may not be ; but their eternal comforts are
sure and safe. Yet strict and humble walking is the only way and
in some cases God showeth that there shall be a distinction between
Ins people and others, and when others are overwhelmed they shall
be preserved ; as Eccles. viii. 12, ' Surely I know it shall be well with
them that fear the Lord, which fear before him ; but it shall be ill
with the wicked ; ' and Isa. iii. 10, ' Say unto the righteous it shall
be well with him, for they shall eat of the fruit of their doings ; but
102 SERMONS UPON PSALM CXIX. [SEE. LXIII.
say unto the wicked it shall be ill with them, for the work of his hands
shall be given to him ;' and Jer. xv. 11, ' Verily it shall be well with
this remnant : I will cause the enemy to treat them well in the day of
evil and affliction.' All these places speak of delivering them from
trouble, or moderating the trouble to them. If there be an uncertainty
in the thing, yet a probability ; but whenever it is done, it is a singu
lar favour, and we must own it as the fruit of obedience : ' This I had,
because I kept thy precepts.' We must expect the temporal reward
of godliness with much submission, and venture upon his providence.
[7.] So much of sanctified prosperity as shall be good for them :
Mat. vi. 33, ' First seek the kingdom of God, and the righteousness
thereof, and these things shall be added.' God will cast them into the
bargain ; and though he may keep them low and bare, yet ' no good
thing will he withhold/ Ps. Ixxxiv. 11. So that a child of God sur
veying all his comforts may say, This and that and the other mercy I
had from the Lord's grace ; these comforts and these deliverances came
in ' because I kept thy precepts.'
3. The next thing is to show you what connection there is between
these two, obedience and this good, or the reason of the Lord's deal
ing thus.
[1.] God doth it partly out of his general justice, as he is gover
nor of the world : his holy nature doth delight in holiness, and there
fore it is requisite, ut bonis bene sit, et mails male that it should be
well with them that do well, and evil with them that do evil, and such
dealing a man should have from God as he dealeth out to God :
Ps. xviii. 25, 26, ' With the merciful thou wilt show thyself merciful,
and with the upright thou wilt show thyself upright, and with the pure
thou wilt show thyself pure, and with the froward thou wilt show thy
self froward.' In the general, that it should be well with the righteous,
and ill with the wicked ; there is an argument in the governing justice
of God : but then, to come to particulars, that it should be so ill with
the wicked, here is exacta ratio justi ; but that it should be so well
with men imperfectly righteous, this is moderate justice mixed with
undeserved mercy.
[2.] There is his gracious promise and covenant ; heaven and earth
are laid at the feet of godliness : 1 Tim. iv. 8, ' Godliness hath the
promise of this life and that which is to come.' Something during our
service in this world.
The second point is, that it is of no small benefit to see and observe
what good we have by obedience to God.
1. It will increase our esteem of his grace. That the little and
slender obedience that we yield to his law should have such respect
and acceptance with him as to be recompensed with so much peace,
and comfort, and protection, and so many blessings : ' Lord, what am
I, and what is my father's house ? ' Oh, what a good master have we !
When the saints are crowned, they cast their crowns at the Lamb's feet,
Rev. iv. 10. We hold all by his mercy : Luke xvii. 10, ' When we
have done all, we are unprofitable servants;' not in compliment, but
in truth of heart, we are unprofitable servants. That God should
respect us, it is not for the dignity of the work, but merely for his own
grace.
VER. 56.] SERMONS UPON PSALM cxix. 103
2. It is of use that we may justify God against the reproaches and pre
judices of carnal men, who think God is indifferent to good and evil,
and that all things come alike to all, that it is in vain to be strict and
precise, that there is no reward to the good: Mai. iii. 14, ' It is in vain to
serve God, and what profit is it that we have kept his ordinances ? '
Yea, the temptation may befall God's own children, and be forcibly
borne in upon their hearts: Ps. IxxiiL 13, ' Verily I have cleansed my
hands in vain.' We think all is lost labour. Now, to produce the sweet
consolations of God, and his temporal supplies, and the manifold bless
ings bestowed upon us, it is a good stay to our hearts, and enables us
to justify God against the scorns and reproaches of the world.
3. It is of use to check our murmurings. If we endure anything
for God, we are apt to repine, and pitch upon that evil we receive
from his hand, passing over the good. A little evil, like one humour
out of order, or one member out of joint, disturbeth the whole body ;
so we, by poring upon the evil we endure, pass over all his other bounty :
Mai. i. 2, ' Wherein hast thou loved us ? God cannot endure to have
his love suspected or undervalued ; and yet people are apt to do so
when dispensations are anything cross to their desires and expecta
tions. But now it is a great check, to consider that if we have our
troubles, we have also our consolations; and we should rather look
upon the good that cometh to us in pleasing God, than the temporal
aud light afflictions we meet withal in his service : Job ii. 10, ' Shall
we receive good at the hands of God, and not evil ? '
4. It is an encouragement to us in well-doing, the more proofs and
tokens we have of his supportation. We are wrought upon by the senses ;
as Jer. ii. 19, ' Thine own wickedness shall correct thee, and thy back-
slidings reprove thee : see what an evil and bitter thing it is to for
sake the Lord ; ' and ver. 23, ' See thy way in the valley, and know
what thou hast done.' As parents, when their children smart for
eating raw diet, they upbraid them with it : It is for eating your green
fruit ; so doth the Lord come to his people : Now you see the evil of
your doings. So, on the contrary, it doth engage us to strict walking
to see how God owneth it ; so doth God appeal to us by experience :
Have I been a land of darkness to you, or a barren wilderness ? '
Jer. ii. 31 ; Micah ii. 7, ' Do not my words do good to them that walk
uprightly ? ' Look about you, survey all your comforts ; did sin pro
cure these mercies, or godliness ? Have you not found sensible benefit
by being sincere in my service ?
Object. But is this safe, to ascribe the comfort and blessings that we
have to our own obedience ? Is it not expressly forbidden, Deut. ix. 4,
' Say not in thy heart, For my righteousness hath the Lord brought
me to possess the land ' ?
Aiis. 1. David doth not boast of his merits, but observeth God's
mercy and faithfulness in the fruits of obedience. There is his mercy
in appointing a reward for such slender services: Gal. vi. 16, 'As
many as walk according to this rule, peace and mercy be upon them.'
All the comfort we have is from mercy ; yea, undeserved mercy.
Those that walk according to this rule stand in need of mercy. Their
peace and comfort floweth from mercy ; they need mercy to cover the
iailings they are conscious to in their walkings. And then consider
104 SERMONS UPON PSALM CXIX. [SEE. LXIII.
his truth and faithfulness. The reward of well-doing cometh not by
the worthiness of the work, but by virtue of God's promise : ' His
word doth good to them that walk uprightly/ Micah ii. 7. God hath
made himself a debtor by his promise, and oweth us no thanks for what
we can do ; it is only his gracious promise.
Ans. 2. David speaketh not this to vaunt it above other men, but to
commend obedience, and to encourage himself and invite others by
remembering the fruits of it. There is a great deal of difference be
tween carnal boasting and gracious observation. Carnal boasting is
when we vaunt of our personal worth ; gracious observation is when, for
God's glory and our profit, we observe the fruits of obedience, and the
benefits it bringeth along with it. That God never gave us cause to
leave, but to commend his service, and, by what we have found, to
invite others to ' come and taste that the Lord is gracious.'
Use 1. To encourage us in the ways of the Lord and keeping of
his precepts. It is no unprofitable thing : before we have done we
shall be able to say, ' This I had, because I kept thy precepts.' Two
things God usually bestoweth upon his people a tolerable passage
through the world, and a comfortable going out of the world ; which
is all a Christian needeth to care for : here is only the place of his
service, not of his rest.
1. He shall have a tolerable passage through the world. A child
of God may have a hard toilsome life of it, but he hath his mixtures
of comfort in his deepest afflictions; he hath peace with God, that
keeps his heart and mind, and maketh his passage through the world
tolerable, because God is engaged with him : 1 Cor. x. 13, ' Faithful
is he that hath called you, who will not suffer you to be tempted above
what you are able to bear.' He is freed from wrath, and hath his
discharge from the curse of the old covenant ; he is taken into favour
with God, and hath as much of temporal relief as is necessary for
him ; his condition is made comfortable to him.
2. A comfortable passing out of the world : Isa. xxxviii. 3, ' Re
member, Lord,' saith Hezekiah, ' I have walked before thee with an
upright heart.' When you lie upon your death-beds, and in a dying
hour, how comfortable will this be, the remembrance of a well-spent
and well-employed life in God's service ! They that wonder at the
zeal and niceness of God's children, when they are entering into the
other world, they cry out then, Oh, that they had been more exact and
watchful ! Oh, that they might die the death of the righteous ! They
should live so. Men then have other notions of holiness than ever
they had before. But, Christians, here is your comfort ; the word of
God, that hath been your rule, is now your comfort and cordial, and
stands by you to the very last.
Use 2. To persuade us to observe the difference between the ways
of God and the ways of sin. When a man cometh to cast up his
account on the one side and on the other, oh what a difference is there I
Certainly there will a time come when you must cast up your account
and use this recollection, either when your eyes are opened by grace in
conversion, or when your eyes are opened by punishment. On sin's
side consider, when you look back to what is past (the Lord grant
you may make this reflection !) Rom. vi. 21, ' What fruit had you in
VER. 57.] SERMONS UPON PSALM cxix. 105
those things whereof you are now ashamed ?' You cannot look back
without horror of conscience ; as the unclean person, when he looketh
back, and considereth that his flesh and body is consumed by sin,
Prov. v. 11-13. He speaketh there of some noisome disease that
hath gotten into his body. But then, on the other side, the side of
godliness, ' This I had, because I kept thy precepts,' Oh ! what
peace, what serenity of mind, what hopes of eternal life, what com
fortable entertainment shall you have in heaven ! Determine before
hand what it will come to. Thus you see the difference between a
sinful and godly course.
SERMON LXIV.
Thou art my portion, Lord : I have said that I would keep thy
words. VER. 57.
DAVID doth in this place make out his right and title, ' Thou art my
portion, Lord,' &c. Here is
1. David's protestation, thou art my portion, Lord.
2. David's resolution, / have said that I would keep thy words.
In the first of these, in David's protestation, you may take notice
of his claim, and of the sincerity of it.
1. Of his claim to God, ' Thou art my portion.' A part or portion,
in the original use of the word, signifies a less quantity taken from a
greater ; a part is used in opposition to the whole. But with respect
to the matter in hand, it is not used in such a sense, but for our lot
and happiness ; not sensu mathematico, not with reference to a whole,
but politico etforensi, with respect to choice, interest, and possession ;
and the allusion is taken either from the distribution of the land of
Canaan, where every one had his portion appointed to him by lot, and
measured to him by rod and lines : therefore it is said, ' The lines are
fallen to me in pleasant places, yea, I have a goodly heritage ;' or else
it is an allusion to the partage of an ordinary estate, where every
child hath his portion assigned him to live upon. Thus he lays claim
to God himself.
2. The sincerity of this claim may be gathered, because he speaks
by way of address to God. He doth not say barely, ' He is my por
tion,' but challengeth God to his face, ' Lord, thou art my portion.'
Elsewhere it is said, Lam. iii. 24, ' The Lord is my portion, saith my
soul.' There he doth not speak it by way of address to God, but he
adds, My soul saitb. But here to God himself, who knows the secrets
of the heart. To speak thus of God to God argues our sincerity, when
to God's face we avow our trust and choice ; as Peter, John xxi. 17,
' Lord, thou knowest all things ; thou knowest that I love thee ;' he
appeals to God's omnisciency ; such an appeal is there to God for the
truth of this assertion ; as in that other place, when the believing soul
lays claim to God, the integrity of that claim is also asserted, not only
by the lips or mouth, but also the soul. There is oratio mentalis,
vocalis, vitalis : there is the speech of the heart, in the real iuclina-
106 SERMONS UPON PSALM CXIX. [SfiR. LXIV.
tion of it ; and the speech of the tongue, in outward profession ; and
the speech of the life, by answerable practice. All three must be
joined together; what the tongue utters, the heart and life must
consent to. All will say, God is their portion ; but it is not what the
tongue says, but what the heart saith ; and what the heart saith will
appear in the course of your actions ; there is the real proof and evi
dence of it. Thus much for David's protestation, ' Thou art my
portion, Lord ;' he speaks to God himself.
Secondly, Take notice of David's resolution, ' I have said that I
would keep thy word/ It is good to see what kind of inference the
saints draw from this principle, that God is their portion. Sometimes
they infer thence dependence upon God, sometimes subjection and
obedience to him ; for this principle doth not only establish our com
fort, but our duty. Sometimes to establish dependence : Lam. iii. 24,
' The Lord is my portion, saith my soul ; therefore will I hope in him.'
I will look for all from him, live upon him as a man doth upon his
portion. But here David infers duty and obedience : ' I have said
that I would keep thy words.'
In this resolution we may observe
1. The formality or manner of making, I have said ; it is by way
of practical decree.
2. The matter of it, / will keep thy ivords.
1. For the formality or manner of it, ' I have said,' I decreed within
myself, I have fully concluded ; here was not a light or inconsiderate
purpose, but such as was deliberate, fixed, a practical decree upon a
debate. Whoever would enter upon a strict course displeasing to
flesh and blood, must seriously consider and then fixedly determine :
deliberation and determination are both necessary. There must be
consultation or deliberation, that he may sit down and count the
charges ; otherwise, if profession of godliness be lightly taken up, it
will be as lightly left. Then there must be determination, or binding
the heart by firm purpose ; and if we join the next verse, supplication
or begging God's strength, then all is done. Now this firm purpose I
have said will help against inconstancy, or against backwardness or
unreadiness of heart. Against inconstancy : Many good motions we
start, but they die away for want of corning to a resolution, or
issuing forth a practical decree for God : James i. 8, ' A double-
minded man is unstable in all his ways/ But David, when he had
considered all things, then ' I have said that I will keep thy words ;'
he was fully resolved. Then it will help against laziness, listlessness,
and backwardness of heart. David, when he was grown shy of God,
and his heart hung off from him, some great distemper was upon his
soul, and he was loath to look God in the face, what course did he
take then ? He issues forth a practical decree : Ps. xxxii. 5, ' I said,
I will confess my sins unto the Lord.' He thrusts himself forward,
and charges himself to go to God : I am resolved I will break off
silence, and open my case to God. Thus we must excite ourselves by
renewing a decree in the^soul; determine, I will do thus and thus for
God, whatever comes of it.
2. For the matter, ' I will keep thy words/ Keeping God's word
notes an exact and tender respect, when a man keeps it as a jewel, as
VER/ 57.] SERMONS UPON PSALM cxix. 107
a precious treasure, that it may not be hazarded ; or keeps it ' as the
apple of his eye/ Prov. vii. 2. The eye is soon offended with the least
dust ; BO when we are chary of the word of God, loath to offend God
in anything, then are we said to keep his word.
Two points lie clear in the text :
1. That God alone is the godly man's portion.
2. That those which have chosen God for their portion will manifest
it by a fixed resolution and strict care of obedience.
It must needs be so ; if God be his portion, his great business will
be to keep in with him.
Doct. 1. That God alone is the godly man's portion.
This will appear by scripture and by reason.
1. By scripture : Ps. xvi. 5, ' The Lord is the portion of mine in
heritance and of my cup/ There is a double metaphor; first, an
allusion to the shares of the land of Canaan, so God is the portion of
mine inheritance, saith David ; and an allusion to the manner of a feast,
where every man had his allowance of meat set by his cup : but snares
and brimstone are said to be the portion of a wicked man's cup. As
every man had his allowance set by his flagon of wine, especially in a
solemn feast, so God is the portion of my cup. So Ps. Ixxiii. 26, ' The
Lord is the strength of my heart, and my portion for ever, when my
flesh and my heart faileth,' that is, when my body yields to the decay of
nature ; yea, when all our courage seems to be lost, borne down by diffi
culties that we endure in the flesh, God is a portion that will never fail.
2. To give some reasons of it. It will appear to be so
tl.l By considering what is requisite to a man's portion.
2.J Why a godly man looks upon God under this notion.
First, If a man were left to his free choice, what he would choose
to take for his portion ; not what is his portion in his strait, when he
can have no better, but if he were left to his free choice :
1. He would require that it be something good, or apprehended to
be so.
2. That it be something to which he hath a title and interest, to
which he can lay claim, or is in possession or expectation of according
to right.
3. He would choose that which is suitable to the capacities, neces
sities, and desires of him whose portion it is.
4. That it be sufficient to supply all his wants, so as he may live
upon it.
5. That it be such a thing wherein he may find satisfaction and
acquiescence, so that he needs seek no more and ask no more.
6. Such a thing wherein he may take complacency and great delight,
where he may be well pleased and rejoiced.
Now, all these things are to be found in God, and with good reason
the saints make this choice, and say, ' Thou art my portion, Lord.'
[1.] That which is to be chosen for our portion must be good :
' There is none good but one, and that is God,' Mat. xix. 17. It is
Christ's own proposition : he is good of himself, good in himself, yea,
good itself. There is no good above him, besides him, or beyond him.
But if anything else be good, it is either from him or with him. But
that I may more distinctly speak to this
108 SERMONS UPON PSALM CXIX. [SEE. LXIV.
(1.) God is primitively and originally good; the creature is but
derivatively good. He is good of himself, which nothing else is, the
fountain-good, and therefore is called 'the fountain of living waters,'
Jer. ii. 13. The creatures are hut dry pits or broken cisterns. Other
things, what good they have it is of him. God must needs be infinitely
better and greater than they, for all things which are good they have
from God.
(2.) God is the chiefest good, and other things are only good in
subordination. All creature goodness is but a stricture of that perfect
good which is in God ; and therefore, if we find any good in them,
that should lead us to the greater good, even to the Creator. Who
would leave the substance to follow the shadow ? or desire the picture
to the dishonour and neglect of the person whom it represents ? Cer
tainly so they do that run after the creature and neglect God, that
seek happiness in sublunary enjoyments, to the wrong arid neglect of
God. That small good which the creatures have is not to hold us on
to them, but to lead us to him, as the streams will direct us to the
fountain, and the steps of the ladder are not to stand still upon, but to
ascend higher. If your affections be detained in the creature, you set
the creature in God's stead ; you pervert it from its natural use, which
is to set forth the invisible things of God, his excellency, his goodness,
his godhead, and his power to do you good, and to send you to him
that made them. But how usually doth that which should carry us
to God divert and detain us from him ! If a prince should woo a
virgin by a messenger, and she should leave him, and cleave to the
messenger, and those he sent as spokesmen and servants, this were an
extreme folly. By the beauty and sweetness of the creatures, God's
end is to draw us to himself as the ohiefest good ; for that which we
love in other things is but a shadow and an obscure resemblance of
that which is in him. There is sweetness in the creature, mixed with
imperfection ; the sweetness is to draw us to God, but the imperfec
tion is to drive us from setting our hearts on them. There is some
what good in them : look up to the Creator ; but there is vanity and
vexation of spirit, and this is to drive us off from these sublunary
things.
(3.) He is infinitely good. In this portion one hath not the less
because another enjoys it with him. Here is a sharing without division,
a partaking without prejudice of a co-partner, for every man hath his
portion whole and entire ; it is no less to us because others enjoy it
too. We straiten others in worldly things so much as we are enlarged
ourselves ; for these things are finite, and cannot be divided but they
must be lessened, and therefore are not large enough. But this good
is infinite, and sufficeth the whole world, and every one possesseth it
entire ; as the same speech may be heard of all, yet no man heareth
less because another heareth it with him ; or as the same sun shines
upon all ; I have not the less light because it shines upon another as
well as me. So God is all in all. If there be any difference, the more
we possess him the better ; as in a choir of voices, every one is not
only solaced with his own voice, but with the harmony of those that
sing in concert with him. Worldly inheritance is lessened by a mul
titude of co-heirs. In outward estates many a fair stream is drawn
. 57.] SERMONS UPON PSALM cxix. 109
dry or runs low by being parted and dispersed in several channels ;
but God, that is infinite; cannot be lessened.
(4.) He is an eternal good, and so the most durable portion : ' Ho
is my portion for ever,' Pa Ixxiii. 26. The good things of this life
are but like flowers ; they be for a season and then they wither, they
are perishing and of a short continuance ; we carry away nothing of it
in our hands when we go to the grave. When we leave all other
portions and inheritances, then we begin, to take possession of this por
tion ; yea, at that time when men see the vanity of making other
things their portion, a child of God sees the happiness of his portion
at death. Death blows away all vain deceits ; then carnal men begin
to perceive their error. When their portion comes to be taken away
from them, then what indignation have they upon themselves for the
folly of their choice, how the world hath deceived them ! A godly
man hath the beginning here, then he comes to have a consummate
and most perfect enjoyment of it. Death cannot separate us from our
portion. Indeed it separates us from all things that withhold us from
it, but it is a means to perfect our union with God, and make way for
our full fruition of him. Well, then, if this be that which is required
in a portion, that it be good, there is none good but God ; he is
originally, independently, chiefly, infinitely, and eternally good, and
therefore there is reason why we should choose God for our portion.
[2.] That a thing be our portion, it is necessary that we have an
interest in it and title to it ; not only that it be good, but that we may
claim it as ours ; for that is that which sweeteneth everything to us,
that it is ours to use. Now God is not only good, but he is also ours ;
he makes over himself to us in covenant, Gen. xvii. ; therefore we may
lay claim to him, as a man to his patrimony or inheritance to which he
is born, and say, Lord, thou art mine : Zech. xiii. 9, ' I will say, It is
my people, and they shall say, The Lord is my God.' As God owns
an interest in them, so they own him : He is my God ; ' I will be thy
God ; ' so saith God in the covenant. It is more than if God had said,
I will be thy friend, thy father ; these are notions of a limited sense.
But ' I will be thy God/ that hath an infinite importance, a greater
weight and efficacy in that expression : ' I will be thy God,' that is, I
will do thee good in the way of infinite and eternal power. And that
is the reason why Christ proves the resurrection from thence : Mat.
xxii. 32, ' I am the God of Abraham/ &c. ; for to be a God to any is
to be a benefactor to them, and a benefactor becoming an infinite and
eternal power. Therefore certainly it assures us of greater things
thau this life affords, something becoming a God to give. If God be
Abraham's God, a God to his whole person (his soul is not Abraham),
then it strongly proves the resurrection of the body ; then Abraham,
both body and soul, must have a happiness greater than this life can
afford. Hence that expression of the apostle, Heb. xi. 16, 'God is
not ashamed to be called their God.' These words seem as if they
did express God's condescension, as if he would be called the God of a
few patriarchs. No ; the meaning of the words is this, in regard of
the slenderness of their present condition, God could not with honour.
What ! be a God to Jacob, and suffer him to have such a wandering
life ? He might be ashamed to be their God if he had not better
HO SERMONS UPON PSALM CXIX. [SfiR. LXIV.
things to bestow upon them, ' But he hath provided for them a
heavenly kingdom. Not only given them that which they enjoyed in
houses, their flocks and herds, which were multiplied; these ^ were
slender things to take up the whole significancy of that expression, I
will be their God. But now God is not ashamed to be called their
God ; that is, God can with honour and without shame take that title
upon him, for he hath everlasting happiness in the world to come to
bestow upon them. Thus whatever God is, hath, or can do, it is thine.
Look, as the apostle saith, Heb. vi., that ' when God had no greater
thing to swear by, he swore by himself,' so we may say, when he had
no greater thing to bestow upon his people, he gives and bestows him
self, as fully and wholly makes over himself to every believing soul, so
that they have as full a plea and sure right to God as any man hath to
his patrimony to which he was born. I will act answerably, becoming
an infinite power and goodness, for thy good. This is the significancy
of that ample and glorious expression which God useth in the covenant
of grace. As when a covenant was made between the king of Israel
and the king of Judah, the tenor of it was, ' My horses are as thy
horses, my strength as thy strength,' 1 Kings xxii. 4. So whatever is
God's is ours for our benefit, and what is ours is God's for his service.
Mark, God not only saith, I will be yours, but, be a God, that is, I
will act like a God. In pardon of sin : Hosea xi. 9, c I will not return
to destroy Ephraim ; for I am God and not man.' He will not
pardon as a man, but, as a God. Man's patience is soon spent and
soon tired. What ! seven times a day forgive my brother ? But he
will pardon as a God. And so, when he sanctifies, he will sanctify
as a God : 2 Peter i. 3, ' By his divine power he hath given unto us
all things that pertain unto life and godliness.' And so in defence
and maintenance, which is part of the covenant : I will feed, maintain,
protect thee as a God ; that is, not as one that is to be limited in
the course of second causes. When he pleases he can give us water,
not only out of the fountain, but out of the rock ; when there is
nothing visible to supply and maintain you, then, I will be a God;
then he will glorify us like a God, like an infinite and eternal power.
For as God is an infinite God, so he gives us a far more exceeding
weight of glory ; and as an eternal God, he gives us an eternal weight
of glory, 2 Cor. iv. 17. The glory he bestows upon us suits with the
infiniteness and eternity of his essence. As it is said of Araunah, that
was of the royal extraction of the Jebusites, ' He gave like a king to a
king,' worthy of his blood and descent ; he had a generous mind : so
God will give like a God ; therefore, he not only saith, I will be thine,
but, be thy God. You think it much when you view a large compass,
and can look abroad and say, All this is mine ; but one that hath chosen
God for his portion hath much more to say : God is mine.
[3.] That which a man would make his portion if he were free to
choose, it should be a proper and suitable good, our own good. The
heart of man aims at not only bonum, good in common, but also
bonum congruum, a suitable fitting good. Every element moveth to
its own place, and every living creature desires food proper to itself.
So man is not only carried to good, but good that suits to his capapity
and necessity. The soul, being a spirit, must have a spiritual good.
VER. 57.] SERMONS UPON PSALM cxix. Ill
Indeed, as it acts in .the body, and accommodates itself with the
necessities of the body, and seeks the good of the body, so it may be
carried out to honours, pleasures, and profits, for these are the con
veniences of the bodily life : but as it is a spirit, and can live apart
from the body, it must have something above these, a spiritual object ;
and as it is immortal, it must have an immortal good. Now, for a
spiritual immortal good do we grope and feel about until we find it,
and then there is a great deal of satisfaction : Acts xvii. 27, ' That
they should seek the Lord, if haply they might feel after him, and
find him/ So we are groping and feeling about, as the blind Sodom
ites did for Lot's door, for some good that may suit the capacity of
our souls : we were made for God, and therefore cannot have full
contentment without God. But I speak not now of man as man, but
suppose him to have a new nature put into him, that carries him after
satisfaction : ' We are made partakers of the divine nature,' 2 Peter
i. 4. It is called so because it comes from God and tends to him.
Now, there must be something suitable to this nature. Pleasure is
when those things are enjoyed that suit with us, when the object and
the faculty are suited. When every appetite hath a fit diet to feed upon,
then a marvellous deal of pleasure and contentment results from
thence : Rom. viii. 5, ' They that are after the flesh do mind the
things of the flesh, but they that are after the spirit, the things of
the spirit.' All things seek a suitable good. Now, they that are after
the spirit, that have a new spiritual divine nature put into them,
renewed souls, they must have an object proper, and therefore must
have something above the concernments of the body, and above the
fleshly nature ; for everything delights in that which is suitable, as a
fish in the stream, and an ox to lick up the grass ; and man must
have a suitable good as a rational being ; but as a spiritual being,
must have another good. Grace restores us to the inclinations of
nature when it was innocent ; therefore the soul, that came from God,
must centre in God, and it cannot be quiet without him.
[4.] That which a man would make his portion, it must be sufficient
to supply all his wants, that he may have enough to live upon. Now,
saith the Lord, ' I am God all-sufficient,' Gen. xvii. 1 ; sufficient for
the necessities of this life, and that which is to come. He is the
fountain of all blessings, spiritual, temporal, eternal ; not only their
power for ever, but their portion for ever, satisfied with him now and
in the life to come: Ps. cxlii. 5, ' Thou art my portion, Lord, in
the land of the living.' They expect all from him ; not only peace
and righteousness, grace and glory, but food, maintenance, defence, to
bear them out in his work. The creature is but God's instrument, or
as an empty pipe, unless God flow in by it. If God help them not,
the creature cannot help them. These are streams that have water
only so long as the spring fills them. Well, then, here is a portion
that is every way sufficient. All other portions are accompanied with
a want, but this alone sufficeth all Some things give health, wealth,
but not peace ; some things give peace, but not honour. But God is
all to us health, wealth, peace, honour, grace, and glory : 'All things
are yours, because you are Christ's, and Christ is God's,' so runs the
Christian charter ; there is ornne bonum in summo bono all things
112 SERMONS UPON PSALM CXIX. [SER. LXIV.
in the chiefest good. So Kev. xxi. 7, ' He that overcometh shall in
herit all things ' How so ? ' For I will be his God.' He that hath
God hath him that hath power and command of all things, and there
fore shall inherit all things, ' For I will be his God.' And that is the
reason of the apostle's riddle, 2 Cor. vi. 10, 'As having nothing, yet
possessing all things ;' that is, all things in God, when they have
nothing in the creature. Many times they are kept bare and low, but
God carries the purse for them ; all things are at his dispose ; and we
are kept more bare and low that we may be sensible of the strange
supplies of his providence. Alas ! without him in the midst of our
sufficiencies we may be in straits.
[5.] That a man would choose that for his portion wherein he may
be contented, satisfied, and sit down as having enough. Now this is
only in God. When we choose other things for our portion, still our
sore runs upon us ; there are some crannies and vacuities of soul that
are to be filled up ; if we could satisfy our affections, we cannot satisfy
our consciences ; nothing can content the desires of the soul but God
himself ; other things may busy us, and vex us, but cannot satisfy us :
' All things are vanity and vexation of spirit.' If a man would make
a critical search, as Solomon did ; he set himself to see what pleasures
and honours would do to content the heart of man, and what riches
and learning would do ; he had a large estate and heart, and so was
in a capacity to try all things, to see if he could extract satisfaction
from them ; yet he concludes, ' All is vanity and vexation of spirit.'
Whosoever will follow this course will come home with disappoint
ment. But in this portion there is contentment ; we need no more but
God, and there is nothing besides him worth our desire. Necessities
that are not supplied by him are but fancies ; it is want of grace if
we want anything else when we have God for our portion : Ps. xvii.
14, ' From the men of the world, which have their portion in this life,
and whose belly thou fillest with thy hid treasure.' A carnal man's
happiness is patched up with a great many creatures ; they must have
dainty fare, costly apparel, this and that, and still their sore runs
upon them ; they have a fulness of all things, and yet they are not
filled. But now, saith David, ver. 15, 'As for me, I will behold thy
face in righteousness ; I shall be satisfied when I awake with thy
likeness.' Though God do not make out himself in that latitude and
fulness as he will hereafter, yet at present to have communion with
God is enough : ' I shall be filled.' There are some desires that are
working after God, but they will be filled hereafter. It is true we
are not now perfect, but that is no fault of our portion, but the defect
of our capacity. Though we have not that fulness that we shall
have hereafter, yet we have it initially. Here we have the first-fruits,
have it virtually, hope and look for it ; there is something begun in
the soul that will increase towards this satisfaction. Certainly this is
a portion that can alone be possessed with content. God is satisfied
with himself and sufficient to his own happiness, therefore surely
there is enough in him to fill the creature. That which fills an ocean
will fill a bucket ; that which will fill a gallon will fill a pint ; those
revenues that will defray an emperor's expenses are enough for a
beggar or poor man. So, when the Lord himself is satisfied with
VER. 57.] SERMONS UPON PSALM cxix. 113
himself, and it is his happiness to enjoy himself, there needs no more;
there is enough in God to satisfy. If our desires run out after other
things, they are desires not to be satisfied, but to be mortified. If we
hunger after other contentments, they are like feverish desires, not to
be satisfied, but to be abated in the soul ; for he that fills all things
hath enough to fill up our hearts.
[6.] Complacency and delight. That which a man would take
pleasure in, there where he may have abundant matter of rejoicing
and delight, this a man would choose for his portion. Now in God
he hath the truest and sincerest delight. This is matter of rejoicing ;
as David saith, Ps. xvi. 5, 6, ' The Lord is my portion.' What then ?
* I have a goodly heritage.' Here is that which will revive and refresh
my heart enough. There is no rejoicing that is sincere but this. As
the discomforts of the new creature are more real than all other dis
comforts, and pierce deeper ' a wounded spirit who can bear ? ' so
the joys of the new creature, none go so deep : Ps. iv. 6, ' Thou hast
put more gladness into my heart,' &c. Others do but tickle the senses,
a little refresh the outward man, please the more brutish part, but
this the heart. And this is such a joy as can be better felt than
uttered : 2 Peter i. 8, it is ' unspeakable,' and none can know the
strength and sweetness of it till it be felt : 'a stranger ' cannot con
ceive it, ' doth not intermeddle with his joy,' Prov. xiv. 10. One
drop of this is more than an ocean of carnal pleasure. When we
have other things without God, we can never be serious. Take the
merriest blades in the world, and dig them to the bottom ; still there
is something of sadness and remorse that doth sour all their content :
conscience is secretly repining, and ready to embitter their joy.
Though men strive to bear it down, yet it is ever returning upon
them ; therefore they cannot be truly cheerful. The most jolly
sinners have their pangs that take off the edge of their bravery.
Carnal rejoicing makes a great noise, like thorns under a pot, but it is
but a blaze and gone. But this is a solid joy and comfort, wherewith
a man may look death in the face with cheerfulness, and think of the
world to come and not be sad. Alas ! a little thing puts the merriest
sinner into the stocks of conscience. He that makes it his business to
add one pleasure to another, and spend his days in vanity, how soon
is his mirth removed ! Therefore, if a man would choose a portion to
have joy at the highest rate, he should choose God for his portion.
Secondly, How comes a godly man to look upon God under this
notion, that no less will content him but God himself? Why, he hath
another apprehension, and another manner of heart to close with him,
than carnal men ; his understanding is enlightened, and his heart in
clined by grace.
1. He sees more into the worth of spiritual and heavenly things.
He hath faith, which is the evidence of things not seen, of things that
do not lie under the judgment of sense and present reason ; he can spy
things under a veil, and his eyes are opened to see * what is the riches
of the glory of his inheritance in the saints,' Eph. i. 17, 18 ; and there
fore he is convinced of the fulness and sufficiency that is in God, and
the emptiness and straitness that is in the creature ; God hath given
him counsel, his reins instruct him, Pa xvi. 7. All by nature are
VOL. VIL H
114 SERMONS UPON PSALM CXIX. '[SfiB. LXIV.
blind, ignorant, apt to dote upon the creature ; but by grace their eyes
are opened, that they have another manner of discerning, that they do
not see things only by discourse, but their hearts are affected. Others
may discourse, but they have not this divine light and spiritual under
standing, by which spiritual things may be discerned ; as matters of
opinion they may, but not as matters of choice. A carnal man may
argue out with reason the worth and excellency of God, but he hath not
a refined apprehension and persuasive counsel, which is in God's people.
2. Their hearts are inclined to choose him for their portion. They
do not only see an alluring worth in the object, but there is an attract
ing virtue, by which the heart is drawn unto God - : John vi. 44, ' No
man can come to me, except the Father, which hath sent me, draw
him.' The great article of the covenant of grace is to take God for
our God. Now all the articles of the new covenant are not only pre
cepts but promises. The conditions of the covenant are conditions in
the covenant ; God gives what he requires. And therefore, as the
great article of the covenant is to take God for our God, so the great
blessing of the covenant is to have a new heart, or a new placing of
our desires and affections. Sin lieth in a conversion from God to the
creature ; grace, in turning us to God again. The change is mainly
seen in fixing our chiefest good and our last end. God gives his people
a heart to close with him, and accept of him as their portion, to fix
upon him as their chiefest good and their last end.
Use 1. To reprove them that do not take God for their portion.
Godly men must have God himself ; they prefer him above all, and
saving grace above other benefits, Ps. iv. 6, 7. There is the disposi
tions of the godly and the carnal. ' The many say, Who will show us
any good ? ' But, ' Lord, lift up the light of thy countenance upon us/
A carnal man is for good in common, any good, but not for the light
of God's countenance ; nothing will satisfy the saints but the light of
God's countenance ; they prefer him above his gifts, and among his
gifts they prefer saving graces and renewing mercies, such as begin,
and confirm them in their union with God in Christ. But carnal men
go no further than the world ; they choose not God, but his gifts ; and
among these not the best, but the common sort, such as suit with the
appetite of the fleshly nature, and the more brutish part of these
riches, pleasures, and honours ; and these too, not as coming from God,
but as coming to them by chance. They not only say good in general,
but ' who will show me/ &c. As they look after uncertain blessings,
so they look after an uncertain author, as they fall out in the course of
second causes. If they have these, they bless their hearts, and content
themselves. To convince these men of the baseness of their choice,
and make them bethink themselves, their choice is part of their punish
ment. There cannot be a greater punishment than that they should
have what they choose, that they should be written in the earth, Jer.
xvii. 13 ; they shall have this and no more ; that God should say to
them, Silver and gold you shall have, but ' in this matter no lot nor
portion,' Acts viii. Their bellies shall be filled with hid treasure, they
shall have gorgeous apparel, dainty fare, substance enough to leave to
their babes, but be deprived of heaven. It is the greatest misery that
can be, to be condemned to this kind of happiness ; that we should thua
VER. 57.] SERMONS UPOX PSALM cxix. 115
degrade ourselves, and sit upon the threshold when they might sit
upon the throne, and lick only the dust of his footstool. But wicked
men will not be sensible of this now, but one day they shall, of the
misery of this their foolish choice ; at death usually : Jer. xvii. 11,
' At his latter end he shall be a fool.' Then his heart will rave against
him : fool, madman I that thou wert not as careful to get the favour
of God, as to get this worldly pelf ! when he must go into another
world, and he is launching out into the great gulf of eternity. And
in hell they will be sensible : Luke xvi. 25, ' Son, remember that thou
in thy lifetime receivedst thy good things,' &c. The conscience of their
foolish choice is a part of their torment, when their heart shall return
upon them and say, This was because thou wouldst look after temporal
things ; when snares, and brimstone, and a horrible tempest is poured
out upon them. What thoughts have they of their portion when they
are cast out with the devil and damned spirits ! Carnal men think
the difference between them and others will ever hold out when they
glitter in the world. Oh, but the time is coming when death will
undeceive them ! And at the day of judgment they will be sensible
of it, when they shall be refused as the outcasts of the world, and when
the saints shall have their portion, when the Lord shall take the godly
to himself, receive them into his bosom, and welcome them to heaven,
and call them to his right hand ; and they shall be banished out of his
presence with a ' Go, ye cursed ;' when they shall become the loathing
of God, the scorn of angels and blessed spirits ; when it shall be said,
as in Ps. lii. 7, ' Lo, this is the man that made not God his strength,
but trusted in. the abundance of his riches, and strengthened himself
in his wickedness.' Oh, then, how will conscience return upon the
wretchedness and folly of their hearts, and be exercised upon it ! This
will vex and gall them in hell, with anxious thoughts of it to all
eternity. As by the fire that never shall be quenched is signified the
wrath of God, so by the worm that never dies the violent working of
conscience upon the folly of choosing perishing vanities.
Use 2. It exhorts us to this necessary duty, to choose God for our
portion. It is not a slight thing, but that upon which your eternal
happiness doth depend ; it is the fundamental article of the covenant
of grace : and the question God puts you to is, whether you will choose
him for your portion ? therefore he begins the commandments with
this, ' Thou shalt have no other gods before me.' God is not your
God unless he be set uppermost in your souls ; he cannot be your
portion unless he be your chiefest good. There is no possibility of
entering into covenant with God unless you subscribe to this main
article. Again, as it is a very necessary work, so it is an evidence and
fruit of God's election ; if a man would come to know the thoughts of
God concerning him before all the world, what his destiny is. God's
election or choosing of you is manifested by your election or your
choosing of God, for all God's works leave an impression upon the
creature. He chooseth us that we might choose him : ' I will say, You
are my people, and you shall say, I am your God.' Again, you must
have something for your portion. There is no man hath a sufficiency
in himself. The soul is like a sponge, always thirsting, and seeking
of something from without to be filled a chaos of desires. Man was
116 SERMONS UPON PSALM CXIX. [SfiR. LXIV.
made to live in dependence. Now, of all portions in the world, there
is none worth the having but God himself ; nothing else can make you
completely blessed, and satisfy all the necessities and all the capacities
of soul and body. When you have outward things, what have you for
your conscience ? If these things could fill up your affections, they bear
no proportion with conscience ; your sore will run upon you, and your
inward griefs will not be cured. But this is such a portion, that
besides internal grace, there shall be a competent measure of outward
things. God will provide for you : Ps. xxiii. 1, ' The Lord is my
shepherd.' What then ? ' I shall not want/ This interest will give
you temporal things and the comforts of this life, so that you have the
fountain of all other mercies. While others do but drink of the streams,
and of streams where they are muddy, where they partake of the soil
through which they run, you go to the clear fountain. Alas ! others
do but pluck the leaves and flowers, but you have the fruits and very
root itself, the perpetual fountain and well-spring of comfort, and root
of all the blessedness the heart can wish for. Again, all other com
forts grow upon this interest, and when all other things are lost, this
can supply you again. All worldly things, when we have them,
yet they have not a root ; but you have the root, so that when other
things fail, this will yield you all manner of supplies. Yea, this is that
which seasons and makes all other things comfortable, when we have
them and the love of God with them. This man of God had a king
dom and a great deal of wealth ; he was a victorious king, as we may
see by his offering, 1 Chron. xxix., what cart-loads of gold and silver he
offers to God : yet in the midst of all this fulness he saith, ' Thou art
my portion.' Other portions may turn to a man's hurt, as they are
occasions of sin, as they expose to envy and danger. Many a man is
undone both here and hereafter by making the creature his portion ;
but never any man was undone by making God his portion. It was
the end of our creation. God, passing by all other creatures, set his
heart upon man. He made all things for man, and man for himself.
All other things were either subject to our dominion, or created for our
use ; but man was made immediately for God, for the enjoyment of
God ; made for himself, and for none else besides himself. We should
have no rest in ourselves until we come to the enjoyment of God. God
was not refreshed from his work, he rested not until he made man ;
therefore man should not rest until he comes to God. God takes us
for his portion, and therefore you should take God for your portion :
Deut. xxxii. 9, ' For the Lord's portion is his people ;' Zech. ii. 12,
4 And the Lord shall inherit Judah his portion in the holy land, and
shall choose Jerusalem again/ If God shall choose a company of men
to be his portion, certainly it becomes them again to choose him. God is
willing to communicate his goodness, therefore why should we be satis
fied with other things ? He reasons with us, is angry that we will run
to other things. Why will you lay out your time and strength in that
which will not satisfy you ? Isa. Iv. 2. He doth invite you to come
and choose him. He complains, and takes it grievously when he offers
himself in the gospel : Ps. Ixxxi. 11, ' Israel would none of me.' Oh !
shall the God that made us thus passionately offer himself to us, and shall
he be refused? Let this persuade you to choose God for your portion.
YER. 57.] SERMONS UPON PSALM cxix. 117
Use 3. For trial. Have you chosen God for your portion ? This
will be seen
1. By your endeavours to get anything of God into your hearts.
No man seeketh after God ; there is the great complaint. If you did
choose God, you would pursue all ways and means that you might
gain him, and count all things but dung for Christ, as the apostle
doth; then nothing would detain you from him, you would not be
satisfied : Oh ! I must have God ; and God would be followed after :
Ps. Lxxiii. 25, ' Whom have I in heaven but thee ? '
2. By your prayers. What do you pray for ? When you come to
God, what do your hearts run upon ? what do you seek for from God?
Is it God himself ? To seek to God and not for God is but a carnal
design upon God : Hosea vii. 14, ' They howl upon their beds for corn,
and wine, and oil.' They are but brutish desires, that terminate in
other things, that are carried out more after them than God's favour
and grace ; therefore his favour must be sought in the first place.
3. By your behaviour under trouble when other things fail : Lam.
iii. 24, ' The Lord is my portion, saith my soul ; therefore I will hope
in him.' When they were driven from their other portions (for that
is spoken of), when all manner of calamities did befall them, and they
were cast out, and their inheritance turned to strangers, then, ' Lord,
thou art our portion/ When you have nothing left but God, can you
live upon God ? and can he be all in all to you ? 1 Sam. xxx. 6, ' David
encouraged himself in the Lord his God.' When the Amalekites car
ried away all, yet this was his comfort, God was left still. And so
Hab. iii. 18, ' When the labour of the olive shall fail,' &c. What
then ? ' Then I will rejoice in the God of my salvation.' When you
can count yourself happy enough in God, Deus meus et omnia if I
have God, I have all ; then you have chosen God for your portion.
4. By your delight in God : Ps. xxxvii. 4, ' Delight thyself in the
Lord, and he shall give thee the desires of thine heart.' When this
is the great rejoicing of your souls, that you can get but one beam of
God's love and his favour darted upon your consciences, this is that
which revives more than all other temporal things whatever.
5. In mourning for his absence ; if your God be gone, that is the
grief of your souls. God can supply the want of the creature, but no
creature can supply the want of God ; therefore it is ground of trouble
if he hide his face. This lamenting and mourning after a withdrawn
God is frequently spoken of in scripture. But the great evidence lies
in the words, ' Thou art my portion, Lord ! ' What then ? ' I have
said, that I would keep thy words.' Hence observe
Doct. 2. Those which have chosen God for their portion will mani
fest it by a fixed resolution and strict care of obedience.
They are loath to break with God, rather break with anything else.
It must needs be so, because
1. Holiness is a means of maintaining communion between us and
God, and keeping up an interest in him as our only happiness : 1 John
i. 6, 7, ' If we walk in the light as he is in the light, we have fellowship
one with another : but if we walk in darkness, and say we have fellow
ship with him, we lie, and do not the truth.' Unless there be a care
to please him, certainly you do not choose him for your portion ; for
118 SERMONS UPON PSALM CXIX. [SfiR. LXY.
if all your comfort and happiness lies in God, all your diligence and
care Will be to please God. God was the portion of the Levites, it is
said, because they ministered before him, Num. xviii. 20. So it is true
of the spiritual Levites, they that are careful to walk with God, minis
ter before him, and keep close with him ; God will be their portion.
All sincere Christians are purified as the sons of Levi.
2. Because this is the only evidence. They that love God will love
his word, and if they love it they will live by it, and square their
actions accordingly. By careless walking you blot your evidences, and
so weaken your comfort.
3. Because God is your portion, therefore it should encourage us to
keep his word: Gen. xvii. 1, ' I am God all-sufficient ; walk before me
and be thou perfect.' If we have an all-sufficient portion, all our busi
ness should be to keep in with God. All warping comes from doubting
of God's all-sufficiency, as if God alone were not enough for us. Carnal
fear, love, hope, doth draw us off from God to the creature, we are
afraid to lose worldly enjoyments, so break with God. Therefore, if
we look upon God as all-sufficient, it will necessarily follow we should
encourage ourselves to serve him.
4. If we do not keep his word, our lusts will carry us forth else
where. There are certain corrupt principles within you will draw you
off from God to another portion : Ezek. xiv. 5, ' They are all estranged
from me through their idols.' What kind of idols were these ? Idols
of wood and stone ? No ; the prophet explains them, ' They have set
up their idols in their heart,' ver. 3. Christians, a man may be an,
idolater in opinion, and grossly, when he worships stocks and stones ;
and he may be an idolater spiritually and in practice. And which is
most incurable of these two, think you ? Certainly the spiritual idol
ater. A man may easily be convinced of his false worship by reason
and argument, what a brutish thing it is to worship stocks and stones,
things that have no life, nor can help him ; but he cannot be convinced
of his spiritual idolatry, or cured of that but by grace. Covetousness
is idolatry, because it draws off our love, fear, trust, from God and
his service, to riches, and so proves a snare to the soul. Idolatry in
our affections is more dangerous than gross idolatry in our opinions
and outward worship, when our affections carry us out to another good.
5. Again, out of gratitude, when God doth all for us, can we deny
him anything ? Dost thou love God as the chief est good, and wilt
not thou fear to offend him ? Whoever chooseth God for his portion
will have David's disposition, ' I have said I will keep thy words ;' he
will be exact and punctual to keep in with God.
SERMON LXV.
I entreated thy favour with my wliole heart : be merciful unto me
according to thy word. VER. 58.
IN the former verse I took notice of two parts David's protestation,
' Thou art my portion ; ' and his resolution, ' I will keep thy words.'
VER. 58.] SERMONS UPON PSALM cxix. 119
To either of the branches this verse may be supposed to have respect.
To the former thus, as a second evidence : if we make God our por
tion, this will necessarily follow, we shall desire his favour ahove all
things else. Our portion is that good which we choose, renouncing all
things else ; therefore, when our hearts are set upon it, ' Whom have
I in heaven but thee ? ' Ps. Ixxiii. 25. When you entreat his favour
with your whole heart, that is the evidence God is your portion. Or
you may refer it to the latter clause thus, ' I said I will keep thy words,'
therefore I entreat thy favour. We cannot carry on a good purpose
without God's favour, unless he assist us therein. When we are most
resolved, we must expect opposition and assaults both from within and
without. The devil will seek all he can to oppose you, and to shake
your resolutions, and your lusts will rage anew upon a severe re
straint. Therefore those that resolve to enter into a strict course must
seek relief from God's favour and mercy, as David here, ' I entreated
thy favour with my whole heart.' In the words we have an account
of David's practice upon a choice and resolution ; he betook himself
to prayer.
Here you have
1. The object or principal thing sought, Gods favour.
2. The manner, with my whole heart, with a sincere affection. He
doth not say, with his lips only, but his heart ; and not with his heart
only, but with his whole heart.
3. The sum of his request, or the fountain of all that he expected
from God, be merciful to me.
4. The rule or ground of his expectation, according to thy word.
The meaning is, that God, according to his promise, would graciously
help him.
First, For the first, ' I entreated thy favour ;' or, as it is in the Hebrew,
' I painfully sought thy face ; ' meaning that he did with importunate
and humble suit beg the smile of God's countenance. By face is
'meant favour : Prov. xxix. 26, many seek the ruler's favour ; ' it is, the
ruler's face, that he may look cheerfully upon them : and I painfully
sought, so the word signifies ; it notes such importunity as is neces
sary for so great a blessing. The note is this
Doct. God's people, those that have made him their portion, they
earnestly and constantly, above all things, desire his favour.
1. This God calls for: Ps. cv. 4, ' Seek the Lord, seek his face ever
more.' None have such communion with God but they need seek
more : Ps. xxvii. 8, ' Thou saidst, Seek my face ; thy face, Lord, will
I seek.' ' Thou saidst ; ' it is that which God speaks in all his ordi
nances ; the whole drift of the word is to press us to get and keep the
sense of God's love ever fresh in our hearts.
2. The nature of the saints carries them to it. This is the diffe
rence between them and carnal men, Ps. iv. 6, 7. The Iteht of his
countenance is spoken of either with allusion to the sun, whose light
displayed cheers the plants ; or with allusion to the smiles of a friend.
Ore good look from God the children of God prefer above all the world.
All earthly things cannot please them so much as a smile from God,
nor put such gladness in their hearts. But more especially do they
seek it most painfully
120 SERMONS UPON PSALM CXIX. [SER. LXV.
[1.] When they have never as yet attained any sense of it, but lie
under doubts, fears, and anxious uncertainty; then, if God will but look
upon them, make out his love to their consciences, what a comfort will
that be to them ! A man may want assurance and have grace, but he
cannot slight assurance and have grace. He that is without it may be
one of God's children, but he that doth not look after it, and is satisfied
without it, certainly is none of that number. Therefore this is the de
sire and earnest prayer of all God's people in common, that God would
cause his face to shine upon them : Ps. Ixxx. 1, ' Thou that dwellest
between the cherubims, shine forth ;' that is, that sittest upon the mercy-
seat. Oh, that he would be good to them in Christ ! for between the
cherubims there was the mercy-seat, where God sat. The meaning is,
that he would a little dart in beams of comfort to their consciences.
[2.] They thus painfully entreat the favour of God when they have
lost it by sin ; for then they are afflicted with a double evil want of
so great a comfort, and a sense of their own folly. A sense of God's
favour may be withheld out of mere sovereignty, yet even then God's
children will be earnest ; but when it is withdrawn out of justice, as
a correction for our folly and careless walking, there is greater cause
of earnestness, that we may redeem and recover our loss again ; then
we are to be more earnest : ' Turn us again, Lord God of hosts, and
cause thine anger towards us to cease,' Ps. Ixxx. 7. By their former
experience they know the sweetness of God's favour, and by their pre
sent loss the bitterness of the want of it. Basil hath a notable com
parison. He saith, if an object be too bright, it must be set at a
distance from the eye that we may see tetter ; so worldly things must
be set at a distance from us : therefore God seems to be at a distance,
hides his face, that his people might know by the loss and want of it
how to value their blessings.
How far do they discover their earnestness ?
(1.) In that they seek it above all other things above corn, wine,
and oil. This is not their painful desire to be made great, rich, high,
honourable, happy in the world. All the world doth them no good
without the favour of God. As all the stars, though they shine
together, do not dispel the darkness of the night, so no creatures can
comfort us sufficiently when God hides his face from them : Ps. xxx.
1, ' Thou didst hide thy face and I was troubled.' They cannot find
God as they were wont. As at funeral feasts, dear friends have little
comfort when ,they miss their old friend that was wont to bid them
welcome at the house ; so when God is gone, what comfort can they
take in their portion ? Many will say, Why are you pensive and sad ?
you have a great many friends, a great estate ! Oh ! you do not know
the wound of a gracious heart, and how little these things are in com
parison of the favour of God !
(2.) They manifest it in this, their contentedness with him, though
they are kept low and bare in outward things : Ps. xvii. 15, ' As for
me, I will behold thy face in righteousness ; I shall be satisfied, when
I awake, with thy likeness.' It is enough for them to have the face of
God, though they do not flourish in worldly plenty as others do, when
in the exercise of grace they can find God propitious, ' behold his face
in righteousness.' If they have not the candle they have the sun. If
VER. 58.] SERMONS UPON PSALM cxix. 121
they go to God, they are welcome upon all occasions. If the world
frown upon them, God doth not so : they are beloved of him, and in
favour with him, and that satisfieth them.
What may be the reasons why the children of God so prize his
favour ?
(1st.) The worth of the thing itself: Ps. Ixiii. 3, 'Thy favour is
better than life,' better than all comforts, better in itself, for this is
that which we are never weary of. A man may be weary of all out
ward comforts : ' Days may come wherein there is no pleasure,' Eccles.
xii. 1 ; ' At that time the soul abhors dainty food/ Job xxxiii. 20.
Pleasure, nay, life itself, may be a burden, but none ever was weary of
the love of God, that cannot be a bur*den ; this doth not satiate and
cloy us. Again, the love of God cannot be supplied and recompensed
by other things : when a man loseth other things it may be made up
in better. If a man be poor in this world, God hath chosen him to be
rich in i'aith ; if afflicted and destitute of outward provisions, yet they
have inward comforts and graces, and they will supply and make up
this loss. But the loss of God's favour cannot be supplied ; when that
departs from you, and a man loseth the hope he seemeth to have, what
a sorry comfort is it, having forfeited the love of God, to seek our
amends in the creature ! Then this is more durable than the pre
sent life. Other comforts fail, but the love of God never fails. This is
the original of all other comforts : Ps. xxx. 7, ' By thy favour thou
hast made my mountain to stand strong ; ' and Ps. xliv. 3, ' Their
own arm did not save them, but the light of thy countenance, because
thou hadst a favour unto them.' Sure it is better to drink of the
fountain than of the stream : all is from the favour of God. In short,
it is the vitality and the cause of life, and the cause of all comfort.
This is better than life.
(2d.) They are atfected with that which is their true misery, there
fore they most importunately beg the favour of God. Every man prays
according to the sense that he hath, according to that which he counts
his misery. He that hath a sense of no other calamity but to be poor,
scorned, or exposed to contempt, or the absence of the creature, prays
accordingly. Sometimes he howls like a dog in pain, or beasts that
want food, Hosea vii. 14. But he that hath a deeper sense of his greatest
necessities, he is affected with sin. which is the cause of all trouble ;
therefore he must have the favour of God and the grace of God. A
godly and a carnal man differ as a child and a man in their apprehen
sions about pain and trouble. A child that is sick and would be eased
of its present smart and pain, looks to nothing but that ; but an under
standing man knows the cause must be taken away. A child speaks
according to the sense and apprehension it hath take away his aching
head or burning heat ; but the understanding man looks not only after
present ease, but health, that the root of the distemper may be re
moved. So a worldly man would have affliction gone, and looks no
further, but a godly man hath a deeper sense, he must have the favour
of God ; therefore his heart works painfully within him till this be
obtained.
(3d.) They entreat the favour of God with all their hearts, because
their business lies mainly with God. Their work is to walk closely
122 SERMONS UPON PSALM CXIX. [SfiR. LXV.
with. God, and keep up a strict communion with him. A carnal man's
business lies with God sometimes in his trouble ; but when he licks
himself whole and is at ease, he can live without it. But a godly man's
business is always with God, for God is always with him, in trouble
and out of trouble. Therefore that is a notable speech, Ps. xci. 9,
' Because thou hast made the Lord, which is my refuge, even the Most
High, thy habitation ; ' a refuge, that is a place of retreat in time of
war ; a habitation, there is our residence in time of peace, when every
one sits under his own vine and fig-tree. Now, a godly man makes
God not only his refuge but his habitation ; therefore it concerns him
to prize the favour of God, and keep in with him, for he is otherwise
.at an utter loss ; therefore he must study to get all clear : if God be
angry with him, his business is at a stand, and he cannot walk cheer
fully with him from whom he expects all.
Use 1. To reprove those that are indifferent whether they enjoy
God's favour, yea or nay ; so they may enjoy the creature they are
satisfied. Surely God is not these men's portion, for their only care is
what they shall eat, how they may be clothed, how to live well in the
world; but were never acquainted with this kind of trouble about
God's favour : Ps. x. 4, it is said, ' The wicked through the pride of
his countenance will not seek after God ; God is not in all his thoughts.'
He never troubles himself how to keep in with God ; it never goes to
his heart. He is such an one as can bring to pass whatever he pro-
jecteth and desireth, without troubling himself with the fetters of
religion and the care of a strict duty : he can live at large, and yet
obtain his heart's desire, and thinketh them the only wise men, fit
for his imitation, that can increase in worldly enjoyments without
troubling themselves with such niceties as perplex others : he scorneth
to trouble himself with prayer, and the observances which are neces
sary to waiting upon God. Again, it reproves those that lie stupid
and senseless under God's active displeasure. These are not as gross
^s the former, but make some profession of respect to God, but have
not yet a tender sense of God's accesses and recesses, his comings and
goings. When the Lord hides himself from their prayers, and doth
jiot give out the wonted influences of his grace and comfort, they mind
it not, do not with earnestness seek to recover it again. If you did
make this your business without interruption, when you have not the
smiles of God, the want of this would create pain.
Use 2. Of exhortation, to press us, if we would have God for our
God, then to seek his favour above all things. Wait with an affec
tionate earnestness in every ordinance for some new discovery, some
comfortable intimation of God's word : Ps. cxxx. 6, ' My soul waiteth
for thee.' What ? for outward deliverances ? No ; but ' I wait for
the Lord, and in his word do I hope/ Again, in every enjoyment it
is not enough to have the creature with God's leave (so can all men
have it, it is their portion), but you must have it with God's love, as a
token from God, wrapt up in the bowels of Christ. God gives many
gifts to wicked men, but doth not give them his love. This we should
look after, that we may find our comforts to be sprinkled with love,
that if God deliver you out of any strait, he may love you out of it,
Isa. xxxviii. 17.
VER. 58.] SERMONS UPON PSALM cxn. 123
Secondly, For the manner, ' I have sought thy favour/ How ?
' With my whole heart.' Note
Doct. When we pray for the favour of God, it must be with our
whole heart.
There is this intended in it
1. The constant favour and presence of God, we must pray for it,
for without prayer faith lies idle, Heb. iv. 16.
2. They that pray for it, their hearts must be set upon what they
pray. It is not enough that our tongues babble out a cold form, as
many learn to pray as parrots speak, by rote. They say, not pray a
prayer : James v. 17,- ' Elias prayed earnestly ; ' in the margin, and so
in the original, he ' prayed in prayer.' A man may take up words of
course, and say things after others, which are not indeed the real desires
of his heart ; so they pray as if they prayed not, slightly, without any
warmth and affection.
3. It is not enough that our hearts concur, but our whole hearts
must go along with this work. Many times we pray but with half a
heart :
[1.] Partly when prayer is a fruit of memory and invention, but not
the fruit of conscience. Common illumination will tell us how prayer
is to be formed according to the tenor of the Christian faith ; so men
may repeat words such as the understanding judgeth fit, without any
answerable touch upon the heart. This is their sin who are more care-
iul about notions in prayer than the affections.
[2.] A man prays but with a piece of his heart when he prays rather
with his conscience than with his affections. Will you distinguish
this, a dictate of conscience must be distinguished from a purpose of
heart. Conscience may tell us what is to be done, yet the heart have
no liking to it. Austin saith when he was a carnal man he had some
kind of conscience, and prayed against his sins ; but, saith he, I was
afraid God would hear me. The favour of God is necessary, but the
heart many times is not engaged in the pursuit of it. We oftener
pray from our memories than our consciences, and oftener from our
consciences than our affections ; the heart is not put into the duty.
[3.] When our affections are divided to carnal things, and the com
fortable part of spiritual things. No doubt there is no man but would
have the favour of God, but it is with a condition that he may live as
he does, and be as he is, and so the prevailing part of his soul bends
him to his present course ; he regards iniquity in his heart, and sin
hath an interest and lies very near ; he would have the favour of God
abstractedly, but when he considers how his lusts must be parted with,
there his heart is divided.
Use. Oh 1 then, look to it that you beg the Lord's favour with all
your heart. God knows the heart. Rebekah dressed up Jacob so that
his father mistook him. Ay ! but God cannot mistake ; his eye is not
dim as Isaac's, he sees the heart ; therefore let your heart, and whole
heart, go out in the pursuit.
Quest. How shall we know when our hearts are thus thoroughly
bent, if you seek him with all your hearts ?
Ans. Then you will observe how you speed when you look after
him ; you will see what becomes of your requests. ' I will hearken
124 SERMONS UPON PSALM CXIX. [SER. LXY.
what God will speak/ saith David, and ' will pray and look up ; ' a&
Elijah looked up to see the cloud a-coming. Again, if we pray with
the whole heart there will be importunate arguings ; desire will take
no nay : Ps. Ixiii. 8, ' My soul followeth hard after thee.' Oh ! it will
be a painful, grievous thing to your souls if you do not speed in your
prayers. Not a slight motion, or cold wish, but such as deeply affects
the heart, and not easily put off and satisfied with other things.
Wicked men would have the favour of God, but they are easily put
out of the humour. Again, then we pray with the whole heart when
there is such a desire as not to be discouraged, but you venture again,
when the Lord seems to put off and give a check to your requests : Isa.
xxvi. 8, ' The desire of our soul is to thy name, and to the remem
brance of thee.' Still desires grow hotter and hotter, and when there
is a kind of impudence not to be put off. Again, such as do excite
endeavours for the obtaining of God's love and a sense of his favour.
It will cost us pain and trouble when we are hard at work, and will
be diligent in this thing. But .when you rest in a few cold prayers,
you are never hearty with God : Ps. xxvii. 4, ' One thing have I de
sired.' What then ? ' That will I seek after/ and use a great deal of
diligence to come by it.
Thirdly, The fountain of all that we expect is mercy. All that
seek God's favour must expect it upon terms of grace : ' Be merciful
unto me.' We cannot say, Pay me what thou owest, or, Give me for
my money. All whom God accepts to his grace and favour are un
worthy: Isa. Iv. 1, 'Ho, every one that thirsteth, come ye to the
waters, and he that hath no money ; come ye, buy and eat, come, buy
wine and milk, without money, and without price.' Secondly, They
who are received to favour still need mercy to pardon failings, Gal. v.
The best are but sanctified in part, and have the dregs of corruption
always remaining, and frequently stirring in them.
Use. Let us thus deal with God : Hosea xiv. 2, ' Take with you
words, and turn to the Lord ; say unto him, Take away all iniquity,
and receive us graciously.' The sum of all our requests is, that God
would be merciful to us.
Fourthly, The rule and ground of confidence is ' according to thy
word.' God's word is the rule of our confidence, for therein is God's
stated course. If we would have favour from God and mercy, it must
be upon his own terms. God will accept of us in Christ, if we repent,
believe, and obey, and seek his favour diligently: he will not deny
those who seek, ask, knock. We would have mercy, but will not
observe God's directions. We must ask according to God's will, not
without a promise, nor against a command. God is made a voluntary
debtor by his promise. These are notable props of faith, when we
are encouraged to seek by the offer, to apply by the promise. We
thrive no more in a comfortable sense of God's love, because we take-
not this course.
VER. 59.] SERMONS UPON PSALM cxix. 125
SERMON LXVI.
I thought on my ivays, and turned my feet unto thy testimonies.
59.
IN these words we have
1. David's exercise, I thought on my icays.
2. The effect of it, I turned my feet unto thy testimonies.
In the former verse he beggeth mercy and the favour of God. Now
those that beg mercy must be in a capacity to receive mercy. God is
ready to show mercy, but to whom ? To the penitent, that humbly
seek it, and turn from the evil of their ways. We cannot expect God
should be favourable to us while we continue in a course of sin.
Therefore David showeth that he entreated God's mercy and favour
upon God's terms, that he was one of those converted by grace : ' I
thought on my ways,' &c. Some copies of the Septuagint have it ra?
oSovs <rov Ste\oytcrdiJ.r}v, ' I considered thy ways,' much to the same
purpose ; for a serious consideration of the excellency of God's ways is
of use, as well as of the naughtiness of our own. But other copies read
better, according to the original Hebrew, ' I thought on my ways,' our
omissions, commissions, purposes, practices, the course of our thoughts,
words, deeds.
In the other part, when we are said to turn our feet unto God's tes
timonies, it is meant of the conversion of the whole soul, evidenced by
the course of our feet or practices. So Eccles. v. 1, ' Keep thy feet
when thou goest into the house of God ; ' the meaning is, look to thy
heart and affections. We are sometimes said to turn to God, and.
sometimes to the testimonies or commands of God. We turn to God
as the object or last end ; to his testimonies as the rule of our conver
sation to lead us thither. So that by it is meant an effectual conver
sion of the whole man, to walk according to the rule of God's word.
The text issueth itself into this one point :
Doct. That serious consideration of our own ways maketh way for
sound conversion to God.
In the managing of this doctrine I shall discuss two things :
1. The necessity of serious consideration in order to repentance.
2. How much it concerneth us after we have considered effectually
to turn to the Lord.
First, The necessity of serious consideration in order to repentance.
And there
1. What is consideration.
2. The objects of it, or the things that must be considered.
3. I shall argue the necessity of this.
First, What is this consideration or thinking upon our ways ? In
the general, it is a returning upon our hearts, or a serious and anxious
debating with ourselves concerning our eternal condition. For the
understanding whereof, consider that a carnal man is mindless and
altogether careless of his eternal interests, like a fool or madman, or
one out of his wits. We were ' sometimes foolish/ avorjroi. Titus iii. 3,
like men asleep or distracted ; they do not know what they are doing,
126 SERMONS UPON PSALM CXIX. [SEE. LXVI.
nor what will be the issue of things, till God awaken their hearts to
think of their condition, and then they begin to act like men again,
and to be sensible of their case. Thus it is said of the prodigal, Luke
xv. 17, et? eavrbv rjkOev, that ' he came to himself;' as a man when he
is drunk, we say he is not himself, he doth not consider what he doth,
nor consider the danger of his actions. And the Psalmist, speaking of
the conversion of the Gentiles, saith, Ps. xxii. 27, ' The ends of the
earth shall remember, and turn unto the Lord ;' that is, shall recollect
themselves, and consider of the end of their lives, whence they are,
whither they are going, and what shall become of them to all eternity,
as if all this while they had forgotten the purpose for which they were
sent into the world, who was their master, what was their business.
Alas ! before this serious consideration, men in seeing see not, and in
hearing hear not, as a man that is musing of another matter is not
affected with what you tell him ; he heareth and doth not hear. It is
the awakening of the heart which is God's first work, before he giveth
other grace : Eph. v. 14, ' Awake, thou that sleepest, and arise from
the dead, and Christ shall give thee light.' First awake, and then
arise from the dead, before which men have but such languid notions
of God and Christ and salvation by him as men have in a dream ; but
when we come to weigh and scan things with affection and appli
cation, then the soul is awakened.
Now God bringeth us to this
1. Partly by his word, which showeth our natural face, James i.
23, 24, or natural estate and condition before God. It is appointed
for this purpose, to be the instrument to awaken men, to discover them
to themselves. Now, because this may make but a weak impression,
such as may soon be blotted out, dvSpl irapaKv^ravn, they forget and
fall asleep again ; therefore to this God joineth his rod. Therefore
2. Partly by afflictions ; as the prodigal, when he was reduced to
husks and rags, then he came to himself and was brought to his right
mind. Again, 1 Kings viii. 47, ' If in the land of their affliction
they shall bethink themselves and repent ;' the Hebrew is, ' bring it
back to their hearts.' Affliction is sanctified to this end, to open the
eyes ; it bringeth us to ourselves. So Haggai, i. 5, 7, ' Now consider
your ways,' now OeaOe ra<? /capS/a? eVl ra$ 6$ov<? vfi&v, ' lay your hearts
upon your ways ;' when they sowed much and brought in little, and
what they earned was put into a bag with holes ; that is, when the
hand of God was upon them, and the visible curse of his providence.
When the word of God doth not effectually discover men to them
selves, then he sends afflictions to put them upon a search, and
by his rod whippeth them out of their sleepy dreams and carnal
security.
3. By his Spirit ; and the first effect of his operations is compunc
tion : Acts ii. 37, ' When they heard this they were pricked in heart,
and cried out, Men and brethren, what shall we do to be saved ?' It
makes them anxious and solicitous. I ascribe this work to the Spirit,
because it was a time when the Spirit was newly poured forth. Well
then, in the general, it is God's awakening the heart to a serious and
anxious debate with itself concerning its eternal condition, before which
we go on sleepily in a course of sin ; but then the soul crieth
VER. 59.] SERMONS UPON PSALM cxix. 127
What have I done, and what shall I do ? how carelessly have I lived I
and what shall become of me to all eternity ?
More particularly, this thinking upon our ways involveth in its full
latitude three grand duties :
1. As it relateth to our past estate, or the ways wherein we have
walked, self-examining, or a serious searching and inquiring in what
condition we are before God. This is necessary to conversion and
turning to the Lord : Lam. iii. 40, ' Let us search and try our ways,
and turn unto the Lord.' There needeth a serious calling ourselves to
an account, or a strict view and survey of our former courses, if we
would amend what is amiss in them ; and still, as we renew our
repentance, this course must we take.
2. As it relateth to present actions, or the ways wherein we are to
walk, so it implieth prudent consideration before we do anything ; let
us see our warrant, that we may do nothing but what is agreeable to
God's word : Prov. iv. 26, 27, ' Ponder the paths of thy feet, and let
all thy ways be established : turn not to the right hand or to the left ;
remove thy foot from evil.' We have a narrow line to walk by, but a
foot of ground to go upon ; and therefore we should not walk at hap
hazard, but with much exactness : Eph. v. 15, ' See that ye walk cir
cumspectly, not as fools, but as wise ;' therefore we need to weigh all
our actions in the balance of the sanctuary, that if anything displease
God we may avoid it The conscience of our weakness, and the strict
ness of our rule, should make us take the better heed to ourselves.
3. With respect to the tendency and issues of things ; and so it
noteth fore-consideration or deliberation in order to choice. God
biddeth his people ' stand upon the ways and see, and inquire after
the old paths, which is the good way, and walk therein,' Jer. vi. 16 ;
as travellers, when they are at a loss or in doubt of their way, seeing
divers paths before them, are careful to inform themselves aright that
they may take the next, readiest, and best way for their journey's end.
An awakened conscience is like Hercules, in bivio ; there are two ways
present themselves the way of sin and 'flesh-pleasing, and the way of
God's commandments ; or, as it is Mat. vii. 13, 14, ' the broad way,'
and ' the narrow way.' The broad way of sin seemeth pleasant and
enticing, but it leadeth to death ; the narrow way is rough and craggy,
troublesome to flesh and blood, but the end is life and peace. Now
the soul debateth upon the choice which of these is better, by weighing
the loss and gain on either side, and the final issue and tendency of
both these ways ; or rather, the awakened soul is in the case of a man
that is yet to choose ; or like a man that is out of the way, and wants
his usual marks. He bethinketh himself, If I go on in this broad
beaten road of corruption, I am sure to go down to the chambers of
death, and perish evermore. Oh ! but let me make a stop ; it is better
to take God's direction than the way of mine own heart ; it is a way
that will undo me for ever. Hitherto I have gone awry ; how shall I
do to get into the right way ? I would be happy, and this course will
never make me so ; surely it is better to take God's counsel than to
please the flesh. No course will satisfy conscience, no course will
make you happy, but a life led according to the word of God. Thus
you see it implieth
128 SERMONS UPON PSALM CXIX. [SfiR. LXVI.
1. An examination of our past course, or a looking into our own
estate.
2. A careful watch over future actions.
3. A consideration of the issue and event of things. I have viewed
my life past. I have been wrong, and I see it will be bitterness in the
issue ; therefore I purpose to give up myself to a course of obedience,
and therefore to consider well of my actions for the future. Now this
is a work that is not once to be done, but always. As often as we look
to ourselves, we shall find something that needeth amendment ; and
therefore we need to press the heart with new and pregnant thoughts
to mind our duty, and to use constant caution, and taking heed to our
ways that we may not go wrong. Ps. xxxix. 1, thus did David, to
keep his heart right, ' I thought on my ways/
Secondly, The objects of this consideration, or the things that must
be considered; that may be gathered out of the former discourse.
But
1. Who made thee? Eccles. xii. 1, ' Remember thy Creator in the
days of thy youth.' It is a great advantage to call to mind whose
creatures we are ; for this will shame us, that we have done no more
than we have done for him, from whom we have all that we have ; and
this in youth, when the effects of this creating bounty are most fresh
upon our senses. In good earnest consider, who was it that made thee
a reasonable creature ; not a stone, and without life ; nor a plant, and
without sense ; nor a beast, and without reason ; but a man, with reason,
and understanding, and will, and affections ; that thou mayest know
him, and love him, and enjoy him. And hast thou never thought of
the God that made thee ? Art thou of those hare-brained fools that
go on rashly in a course of sin, and ' God is not in all their thoughts ' ?
Ps. x. 4. How canst thou look upon the body without thoughts of
him whose workmanship it is? or think of thy soul without thinking
of God whose image and superscription it bears, and without whom
.thou canst not so much as think ? Shall it be troublesome to thee to
have frequent thoughts of God, when thou canst go musing of vanity
all the day long? Shall every trifle find a room in thy heart, when
God findeth no room there ? ' He is not far from every one of us/
Acts xvii. 27, but we are far from him. He is before thee, behind
thee, round about thee, yea, within thee, or else thou couldst not keep
thy breath in thy body for a moment, and wilt thou not then take
some time to season thy heart with thoughts of God ? The first mis
carriage of men came from this : Rom. i. 28, ' They liked not to re
tain God in their knowledge/ Thoughts of God and right opinions of
God were a burden to them, and therefore they gave up themselves to
an ungodly course and evil state of mind. And wilt thou put such a
scorn and contempt upon thy Creator as never seriously to think of him ?
yea, when thoughts of God rush in upon thy mind, to turn them out as
unwelcome guests ? This is to degenerate into the state of devils, a
part of whose torment it is to think of God : they ' believe and tremble;'
the more explicit thoughts they have of the name of God, the more is
their horror increased. Oh ! then let thy meditations of God be sweet
and serious, Ps. civ. 34. Everything that passeth before thine eyes pro
claims an invisible God, an infinite and eternal power, that made thee
VER. 50.] SERMONS UPON PSALM cxix. 129
and all things else. Shall the heavens above, the earth beneath thee
say, Remember God ; and every creature, every pile of grass thou
treadest upon, call to thee, Remember God ; and wilt thou be so stupid
and scornful as not to cast a look upon him ? Then we begin to be
serious when thoughts of God are more fastened upon our hearts.
2. Why did he make thee ? Not in vain ; for no wise agent will
make a thing to no purpose, especially with such advice, ' Let us make
man.' Certainly not for a life of sin, to break his laws, and follow
your lusts, and satisfy your fleshly desires. Was this God's end, that
the creature might rebel against himself? This is not consistent
with his goodness, to make us for such an end ; or if so, why did he
make the rules of justice and equity natural to us, so that man is a
law to himself? Rom. ii. 14. Nor for sport and recreation, to eat,
drink, and be merry, or to melt away your days in ease and idleness.
He spake rather like a beast than a man, ' Soul, take thine ease, eat,
drink, and be merry ; thou hast goods laid up for many years/ Luke
xii. 19. If merely for pleasures, why did he give us a conscience?
The brute beasts are fitter for such a use, who have no conscience, and
therefore no remorse to embitter their pleasures. What was the end
for which God made us ? Was it to gather wealth, and that the soul
might cater for the body, and that we might live well here in the world ?
No ; for then God's work would terminate in itself. And why were
such noble faculties given us, such a high-flying reason, that hath a
sense of another world, if this were all God's end, that we might grovel
here upon earth, and scrape and heap up this world's riches ? We see
they are the basest of men who are given to this kind of pursuits.
Surely this was not God's end. But why was it ? Prov. xvi. 4, ' God
hath made all things for himself,' for his glory ; and so man to glorify
him and enjoy him. The beasts were made to glorify him in their
kind, but man to enjoy him. This is my end, to seek after God, to
please him, to serve him : Ps. xiv. 2, ' The Lord looked down from
heaven upon the children of men, to see if there were any that did
understand and seek God.' God, that hath fixed his end, observeth
what man doth in compliance with it, what affection and care they
have to find him, please him, glorify him. Reason will tell us as well
as scripture that the first cause must be the last end, and we must end
there where we began at first: 1 Cor. x. 31, ' Whether, therefore, ye
cat or drink, or whatsoever ye do, do all to the glory of God.' Well,
then, I was not made for nothing, not to sin away my life, nor to
sport it away, nor to talk it away, nor to drudge it away in the servile
and basest offices of this life ; my. end is to enjoy God, and my work
and business is to serve and glorify him.
3. How little you have answered this end ! God complaineth of
our backwardness to this work : Jer. viii. 6, ' No man repented of his
wickedness, saying, What have I done ? ' God, upon a review, found
every day's work good, very good in themselves, and their correspond
ence and frame, Gen. i. 31 ; but when we consider our ways, we
shall find that all is evil, very evil. We have too long gone on in a
course of sin, and the more we go on, the more we shall go astray, and
wander from the great end for which we were created, which was God's
service and honour. Oh ! consider your ways, especially when con-
VOL. VII. I
130 SERMONS UPON PSALM CXIX. [SfiR. LXVL
science is set awork by the word, or when we smart under the folly
of our own wanderings, and God maketh us sensible of our mistake
by some smart scourge. If we never seriously thought on our ways be
fore, then is a time to think of them, and to count it a mercy that
we are not left to go on in a course of sin without checks and disap
pointments. Oh ! look upon the drift and course of your lives and
actions, pry into every corner of them. What have I been doing-
hitherto ? spending my days in vanity and sin ? Have I remembered
my Creator, made it my work to serve him, my scope to glorify him ?
Have I looked after this as the unum necessarium, the great law and
business of my life, that I might enjoy communion with God ? Oh ! for
how long a time hath God been kept out of his right, and I have been
sowing to the flesh, and never minded the great errand for which I
was sent into the world ! None can excuse himself.
4. The unkindness and baseness of such a course, that you may
make it odious to the soul. God hath not only made me, but kept me,
and provided for me day after day. ' The God which fed me all my
lifetime/ saith Jacob, Gen. xlviii. 15. I have been fed at his table,
clothed at his cost, defended, kept, when long ago God might have
struck me dead in my sins ; and yet all this while I have not thought
of God, to pay the return of my thanks and obedience to my great
benefactor. The very beasts are more dutiful in their kind to man,
who, as God's instrument, provideth for them : Isa. i. 3, ' The ox knows
his owner, and the ass his master's crib ; but my people will not know,
Israel will not consider.' How senseless have I been of the great obli
gations wherein I stand bound to God ! There is the fault ; we do-
not know, and will not consider what hath been done to God for this.
5. What it will come to, or what will become of you, if you should
still so continue, or if I should go on in this course, what will be my
portion for ever ? Nothing but an eternal separation from God, and
endless torments with the devil and his angels : Ps. 1. 22, ' Now con
sider this, ye that forget God, lest I tear you in pieces, and there be
none to deliver/ Oh ! this is the means to awaken the conscience, and
to affect the heart with high and right thoughts of God. What will
be the end of those that go far away from God, if they do not make
haste to come home to him ? Eternal and merciless vengeance ; for
God will not always bear with forgetful sinners ; they shall be torn in
pieces, the soul sent to hell, and the body to the grave. Oh ! it con-
cerneth the poor impenitent wretch that now goeth on fearless in a
course of sin, immediately to stop in his march, lest he be hurried
away to the place of torment, and there be no escaping. Now, urge
this upon the heart, and exercise your thoughts in the remembrance of
it ; and if you have overcome and overwrestled some former qualms of
conscience, now lay it to heart, and do so no more. It may be the
hour is at hand when God will take away your souls from you, and all
your sins shall be set in order before you, and the stupid conscience,
that is now senseless, shall have a lively feeling of all your rebellions
and unkindnesses done to God, as the paper which was but now white,
when stamped with the printing-irons hath a story written upon it in
legible characters.
6. How much it concerneth you to come out of this condition
VER. 59.] SERMONS UPON PSALM cxi\-. 131
speedily, for God is not a God to be neglected or dallied with. When
he calls in the seasons of grace he will be observed, otherwise you may
call and he will have no regard : ' They shall call, and I will not
answer; they shall seek me early, but not find me/ Prov. i. 28.
AY hen you receive many checks of conscience, entreaties of grace,
motions of the Spirit in vain, God will be gone. God doth commonly
give men a day, and no man or angel knoweth how long this day shall
last. God gave Cain a day : ' If thou dost well, shalt thou not be
accepted? if thou dost ill, sin lieth at the door.' Oh ! then, when you
begin to have thoughts of turning unto God, let them not be quelled.
God reckoneth eveiy hour, ' These three years,' ' this second epistle,'
' this second miracle ; ' and when his patience will expire you cannot
tell.
7. How happy it will be for you when once you change your course I
The prodigal remembered the plenty in his father's house ; you will
nnd a manifest difference : Rom. vi. 21, 22, * What fruit had you then
in those things whereof ye are now ashamed ? for the end of those
things is death : but now, being made free from sin, and become ser
vants to God, ye have your fruit unto holiness, and the end everlasting
life.' In the way, no such gripes of conscience, no shame, sorrow, fears ;
in the end, everlasting life. It was your mistaking that called the
days of sin good days. Oh ! but when fruitful in holiness you will
have present comfort and serenity of mind, a taste of the clusters of
Canaan in the wilderness, hope of a glorious state, and the best will
be at last. Compare pain with pain, pleasure with pleasure. We do
not compare aright the pains of godliness with pleasures of sin ; and
yet there you may see the discharging of our duty will yield more true
comfort and peace than all the pleasures of sin can bring us.
8. What hopes by Christ: Heb. iii. 1, 'Wherefore, holy brethren,
partakers of the heavenly calling, consider the apostle and high priest
of our profession, Jesus Christ ; ' what provision God hath made.
Thirdly, Let me argue the necessity of this consideration.
1. Otherwise men are rash, careless, and precipitant, and act as they
are carried on by their own lusts ; whereas, if they did consider, it
would stop them in the course of sin. They rush like a horse into the
battle, because ' no man saith, What have I done ? ' Jer. viii. 6. Men
run on like a headstrong horse after their lusts and fancies ; whereas,
if they do seriously bethink themselves, and cast in a few grave
thoughts about things to come, it would be like the putting in of cold
water into a boiling pot, abate the fervour of their lusts. Men are
wicked because they are inconsiderate ; there are arguments enough
against sin if they would but pause and weigh them seriously ; but we
do not think of heaven and hell, and therefore they do not work upon
us : Eccles. xi. 9, ' Remember that for all these things God will bring
thee to judgment.'
2. This serious consideration is a good means to awaken us from
the sleep of security. When we consider the end why we were made,
the rule we are to walk by, and poise ourselves about conformity or
inconformity to this rule, and do withal revolve the issues of things
in our minds, it cannot but rouse us up out of our sloth and stupidness,
and make us act more vigorously and regularly as to the ends of our
132 SERMONS UPON PSALM CXIX. [SfiB. LXVI.
creation. Oh I what shall I do ? The first grace is awakening ; that
maketh way for other graces ; Eph. v. 14, ' Awake, thou that sleepest,
and arise from the dead, and Christ shall give thee light. Whereas
otherwise, when we consider not, we are stupid and sottish : Isa. xliv.
19 ' None considered! in his heart, Is there not a lie in my right hand ?
I have burnt part in the fire,' Eccles. v. 1, they ' offer the sacrifice of
fools,' for ' they consider not that they have done evil ; ' they do not
weigh their actions. The reason why they go wrong and continue
wrong is, they do not seriously ponder and debate with themselves
what it will come to.
3. By consideration we come to find where the work of God sticketn
with us, and so conviction being the more particular, worketh the more
kindly. A blunt iron that toucheth many points doth notjsp soon go
to the quick as a needle that toucheth but one point : Mai. iii. 7, ' Re
turn, and they said, Wherein shall we return ? ' We do not see the
need of repentance so much as by prying narrowly into our own ways.
In short, without this, life is not -so regular, the heart is not over
powered with such strong and full reason to comply with God's
counsel.
Secondly, How much it concerneth us, after we have considered our
ways, to turn to the Lord, and diligentlyto pursue the course which he
hath prescribed : ' I turned my feet unto thy testimonies.' A sound
conversion is here described.
1. I turned, in the thorough purpose of his heart, that is the act on
our part. It is by God's grace that we ai'e turned, but we turn our
selves when the purpose of our souls is fixed : ' Turn me, and I shall
be turned.' God inclineth the heart, and we manifest it by binding
ourselves by a thorough purpose. A wish, an offer, when it endeth
only in that, we have not considered enough ; but when the heart is
bent, I am turned. The prodigal, when he took up, came to himself,
and had reasoned the case, says, ' I will go to my father/ Luke xv.
18. It must be such a purpose as is diligently pursued.
2. The object or rule, my feet unto thy testimonies. By his feet is
meant the course of his life. Our will and natural inclination should
be no rule to us, but God's testimonies. We must entirely give up
ourselves to the direction of his word : ' As many as walk according to
this rule,' Gal. vi. 16. We are not to walk as we list. There is a
fixed determinate rule, which must be kept with all accurateness and
attention ; a godly man is very tender of breaking this rule ; he makes
conscience of keeping to this rule.
Now it concerneth us to make sure work of it.
[1.] Because convictions lost occasion the greater hardness of heart.
No iron so hard as that which has been often heated and often
quenched ; and no heart so bad as theirs that seemed to have some
serious and anxious thoughts about their eternal condition. The devil
is the more busy and watchful about them because of their offer to
escape ; and God is the more provoked because they started aside when
they were at the point of yielding ; as better a match were never pro
posed, than to break off just as it is ready to be concluded. Always
according to the closeness of the application, if it succeed not, so doth
our hardness of heart increase. They that were ministerially stirred,
VER. 59.] SERMONS UPON PSALM cxix. 133
when they pull away the shoulder, their hearts grow like an adamant
stone: Zech. vii. 11, 12, 'But they refused to hearken, and pulled
away the shoulder, and stopped their ears that they should not hear;
yea, they made their hearts as an adamant stone, lest they should hear
the law, and the words which the Lord of hosts hath sent in his Spirit
by the former prophets : therefore came a great wrath from {he Lord
of hosts.' When the Spirit is in a way of striving, Gen vi. 3, when
you are any way affected, if resistance be continued, he withdraws.
When men blunt the edge of conscience, deaden their affections, they
lose all feeling : 2 Peter ii. 20, 21, ' For if, after they have escaped the
pollutions of the world through the knowledge of the Lord and Saviour
Jesus Christ, they are again entangled therein and overcome, the latter
end is worse with them than the beginning ; for it had been better for
them not to have known the way of righteousness, than after they have
known it, to turn from the holy commandment delivered unto them/
They sin against former knowledge, experience, and sense of the truth.
As their light is, so their resisting causeth hardness, and all the
sensible work cometh to nothing. But that is not all, it turneth to
loss ; it maketh it more difficult than it was before in regard of us ; it
maketh us more careless. When we had some stirring in our con
sciences before, we healed it slightly, and we think to do so again.
[2.] You will provoke God to use a rougher dispensation when the
persuasions of the word and the strivings of the Spirit cannot bring
you to repentance. They will not be won by arguments ; God teacheth
them by blows, as Gideon did the men of Succoth by briers and thorns.
Therefore they shall shortly find themselves so involved in the fruit of
their sins, as they shall not look off from it ; their guilt shall lay hold
of them at every hand : Hosea vii. 2, ' They consider not in their
hearts that I remember all their sins ; now their doings have beset
them round about.' We should be much with our hearts, considering
our case, how it is with us. God useth not the rod till forced to it :
' He doth not willingly grieve nor afflict the children of men,' Lam.
iii. 33. When milder means work but half a cure, the rest is sup
plied by some pressing judgments; his work is stopped, and therefore
he promotes it this way.
[3.] It is a sign your consideration is not serious when you are off
and on, and it produceth no good effect in the soul. A plaster may
be sovereign, but when you are still pulling it off and putting it on,
it does no good. Light thoughts work not ; when they are deep and
ponderous, then they leave a durable impression. Still it is, ' Re
member and turn : ' Ps. xxii. 27, ' All the ends of the world shall re
member and turn unto the Lord.' Bethink and repent : 1 Kings viii.
47, ' If they shall bethink themselves in the land whither they are
carried captives, and repent '; ' Search and try, and turn unto the Lord.'
Some are semper victuri, always considering, about to live : but you
must resolve : kindly convictions will not die, nor let the convinced
sinner alone till they appear in the fruits of obedience.
[4.] The devil hath his purposes: Mat. xiii. 19, ' The wicked one
catcheth away that which was sown in -his heart;' he watcheth
troubled sinners, that the work may die away.
Use 1. To reprove us
134 SERMONS UPON PSALM CXIX. [SfiB. LXVI.
1. For not considering our ways. When did you ever go aside,
and seriously debate with yourselves about your turning to God?
Did you ever lay it to your hearts how matters stand between you
and God ? There are certain seasons when God calleth you to it, and
that is
[1.] When the doctrine of life and the way of salvation hath been
represented unto you with evidence and power, and you have felt
some stirring and trouble in your consciences. Did you go home
and say, Kom. viii. 31, 'What shall we then say to these things?'
God hath spoken to me this day ; now shall all this be lost and come
to nothing ? Heb. ii. 3, ' How shall I escape if I neglect so great
salvation ? ' Now I am called to mind Christ and salvation more. If
I should give no heed to these things, or only give them the hearing
for the present, oh ! what will become of me ? There is a special
providence in every message, warning, offer, or instruction by the
word. Acts xiii. 26, ' To you is this word of salvation sent ;' he doth
not say, We brought it, but, God sent it ; as some message of God
for your trial. Do we think of these things which we have heard and
learned ?
[2.] When God appeareth against you in a course of judgments,
cutting off one comfort after another, now taking away a child, then
blasting the estate : ' Now consider your ways ; ' Eccles. vii. 14, ' In
the day of adversity consider ; ' then is the duty in season. Affliction
doth not rise out of the dust ; God hath some end in these pro
vidences ; and what is his end but to make me mindful of my duty
to him ? See for what end these things come, and to what issue they
tend, that we may hear the rod, and know the meaning of the
providence. If you do not consider, God will make you consider
before he hath done with you. Jer. xxiii. 20, ' The anger of the Lord
shall not return till he hath performed all the thoughts of his heart,
and then you shall consider it perfectly.' God will follow blow after
blow till we do consider his mind and purpose. Jer. xxx. 24, ' The
fierce anger of the Lord shall not return until he hath done it, and
until he hath performed the intents of his heart.'
2. To reprove us for not taking this advantage. When we are set
a-thinking of our ways, we have many thoughts and sensible stirrings,
but they come to nothing, because we do not follow it close. You
think, and have some workings of conscience, but do they end in a
fixed purpose? Some break through all, as Saul forces himself,
1 Sam. xiii. 12. Break through all restraints of conscience. Felix
had his qualm, but he puts it off to another season. Oh I consider
these things will one day be a witness against you, the sensible
workings upon your hearts by the word and rod.
Use 2. To stir us up to this work, serious consideration in order to
sound conversion.
1. Be frequent in it. If daily you called yourselves to an account,
all acts of grace would thrive the better. Seneca of Sextius, Quid
hodie malum sanasti? cui vitio obstitisti? You have God's example
in reviewing every day's work, and in dealing with Adam before he
slept. _ The man that was unclean was to wash his clothes at
eventide.
VER. 60.] SERMONS UPON PSALM cxix. 135
2. Seriously set yourself to it : Deut. xxxii. 46, * Set your hearts
unto all the words which I testify among you this day.' It is a
weighty matter of life and death : Ps. iv. 4, ' Commune with your
hearts and be still.' This is the way to check sin, and to come on
most hopefully in a course of obedience.
3. Drive your thoughts to a resolution, to rectify whatever is amiss;
never leave thinking of your ways till you grow anxious about eternal
life, nor let your anxiousness cease till you bring it to somewhat ;
grow to some resolution about the ways of God. Pray God to make
your consideration effectual : 2 Tim. ii. 7, ' Consider what I have
said, and the Lord give you understanding in all things ; ' this is but
the means, God giveth the grace.
SERMON LXVII.
I made haste, and delayed not to keep thy commandments. VER. 60.
IN the verse immediately preceding the man of God speaks of re
pentance as the fruit of consideration and self-examining : ' I con
sidered my ways, and then turned my feet to thy testimonies.' But
when did he turn ? For though we see the evil of our ways, we are
naturally slow to get it redressed. Therefore David did not only turn
to God, but he did it speedily. We have an account of that in this
verse, ' I made haste,' &c. This readiness in the work of obedience is
doubly expressed affirmatively and negatively. Affirmatively, ' I
made haste ; ' negatively, ' I delayed not.' This double expression
increaseth the sense, according to the manner of the Hebrews ; as
Ps. cxviii. 17, ' I shall not die, but live,' that is, surely live ; so here,
4 1 made haste, and delayed not,' that is, I verily delayed not a mo
ment ; as soon as he had thought of his ways, and taken up resolu
tions of walking closely with God, he did "put it into practice. The
Septuagint reads the words thus : I was ready, and was not troubled
or diverted by fear of danger. Indeed, besides our natural slowness
to good, this is one usual ground of delays, we distract ourselves with
fears, and when God hath made known his will to us in many duties,
we think of tarrying till the times are more quiet and favour our
practice, and our affairs are in a better posture. A good improvement
may be made of that translation ; but the words run better, as they
run more generally, with us, ' I made haste, and delayed not,' &c.; and
from thence observe
Doct. That the call of God, whether to amendment and newness of
life, or to any particular duty, must be without delay obeyed.
To illustrate the point by these reasons :
Iteas. 1. Ready obedience is a good evidence of a sound impres
sion of grace left upon our hearts. There is a slighter conviction
which breedeth a sense of duty, but doth not urge us thoroughly to
the performance of it ; and so men stand reasoning instead of running,
debating the case with God : and there is a more sound conviction
which is accompanied with a prevailing efficacy, and when we have
136 SERMONS UPON PSALM CXIX. [&ER. LXVII.
this upon our spirits, then all excuses and delays are laid aside, and
we come off readily and kindly in the way of compliance with God's
call. This is doctriually spoken of, Cant. i. 4, ' Draw me, and we will
run after thee.' Kunning is an earnest and speedy motion. From
whence comes it ? From drawing ; it is a fruit of drawing, or
the sweet and powerful attraction which the Spirit of God useth in
the hearts of the elect. Instances I might give you in several calls
and conversions spoken of in scripture. When Christ called Andrew
and Peter, 1 ' They left their father and followed after him,' Mark i.
20. So when Christ called Zaccheus, ' he made haste, and came
down from the tree, and received him joyfully," Luke xix. 6. So
Christ to Matthew, ' Follow me, and straightway he followed him,'
Mat. ix. 9. Julian the apostate scoffs at these passages, as if it were
irrational to conceive such a thing could be, that men should so soon
leave their course of gain and calling ; or else that Christ's followers
were a kind of sots and fools, weak, and poor-spirited creatures, that
upon a word speaking they would come off presently all of a sudden :
but impulsions of the Spirit carry their own reason with them, and
draw the heart without any more ado. But such as he were not
acquainted with the workings of the Holy Ghost in conversion, there
fore scoff at these things. So Gal. i. 16, ' Immediately I conferred
not with flesh and blood.' When our call is clear, there needs no
debate. When men stand reasoning instead of running, there is not
a thorough work upon them.
Reas. 2. The sooner we turn to the ways of God the better we
speed. How so ?
1. Partly in this, that the work goes on the more kindly, as being
carried forth in the strength of the present influence and impulsion of
grace; whereas, if the heart grow cold again, it will be the more
difficult. A blow while the iron is hot doth more than ten at another
time when it grows cold again. So when thy heart grows cold, thou
wilt not have that advantage as when thou art under a warm convic
tion. And indeed that is the devil's cheat, to speak of hereafter, to
elude the importunity of the present conviction that is upon you.
John v. 4, You know when the waters were stirred, then was the
time to put in, he that stepped in first had experience of the sanative
virtue of the waters ; so when the heart is stirred, we should not lose
this advantage, but come on upon that call. There are several
metaphors in scripture that do express this ; sometimes, we must open
when God knocks, Cant. v. ; we must enter when God opens, lest the
door be shut against us, Mat. xxv. ; we must come forth when he bids
us, as Lot out of Sodom, lest we perish : when a thing is done
speedily and in season it is a great advantage.
2. The more welcome to God the sooner we turn to him. We value
a gift not only by its own worth, but by the readiness of him that
gives; if we have it at first asking, we count it a greater kindness,
and give the more thanks ; so the less we stand bucking with God,
and demurring upon his call, the more acceptable is our obedience.
Pharaoh did at length let Israel go, but was forced to it, and with
much ado, no thanks to him. It is true indeed, if we turn at length
1 Read ' James and John.' ED.
VER. GO.] SERMONS UPON PSALM cxix. 137
seriously, heartily, we are accepted with God, but not so accepted as
when we come in at first. Surely the fewer calls we withstand, the
less we provoke God, and the more ready entertainment do we find.
The spouse, that would not open at the first knock, but only at length,
when her bowels were troubled, when she thought of her unkindness,
then she went out to open to her beloved, but then her beloved was
gone. You will not find God at your beck when you dally with him.
Your comforts will cost you longer waiting for, when you make God
wait for entrance, and would not give way to the work of his grace.
3. You speed better, because your personal benefit is the greater, the
sooner you turn to the Lord. You have more knowledge, more experi
ence, you get more comfort, you would be more profitable to' others,
more useful to God. If ever God touch your hearts, and once you
come to experiment what an excellent thing it is to live in communion
with God, you will be sorry you began no sooner. Paul complains
that he was as a man ' born out of due time/ 1 Cor. xv. 8, and so had
not the advantage of seeing Christ in the flesh, until he showed him
self to him from heaven in the vision upon his conversion. You lose
many a comfortable sight of Christ because you were so late acquainted
with him. And it is said of Andronicus and Junius, Rom. xvi. 7,
' they were in Christ before me.' Certainly he that is first in Christ,
and sooner called to grace, hath the advantage of us. An early
acquaintance with God gives us advantages both in point of enjoyment
and service. In point of enjoyment ; peace, comfort, joy in the Holy
Ghost. A man would not want these things, they are so valuable in
themselves ; the want of them is an incomparable loss to us. Certainly
they would have been much better than all those flesh-pleasing vani
ties that you dote upon, and keep you from Christ. A man that hath
for a long while wasted his time and strength in driving on a peddling
trade, when he is acquainted with a more gainful course, Oh, saith
he, that I had known this sooner ! so, none have any taste of the ways
of God, but they will wish so; Oh, that I had sooner renounced my
carnal delights, and betaken myself to the service of God !
Then advantages in point of service. What honour might we have
brought to God, what good done to others, if we had begun sooner !
Oh, saith one, had I but the time to spend again which I trifled away
in the devil's service ! What use might I have made of the vigour
and freshness of my youth, and quickness of iny parts for God, and
the large tract of time which I spent in sin and vanity ! Every day
in a carnal state was a loss of opportunity of service, the glorifying of
God, the great end for which you were made.
Reas. 3. There is clanger and hazard in delay and putting off a
business of such concernment, as conversion to God and his ways is,
upon such uncertainties. For the understanding of the force of this
reason
1. Let us determine that this is a business of the greatest concern
ment, and that will show us the folly of our delays, for certainly
the greatest work should first be thought of. Now if you will believe
the word of God, that will tell you the salvation of your souls should
be your main care : Mat. vi. 33, ' Seek first the kingdom of God and
his righteousness,' &c. ; Ps. xxvii. 4, ' One thing have I desired of the
138 SERMONS UPON PSALM CXIX. [SER. LXVIL
Lord, and that will I seek after/ &c. Whatever is neglected, this is
a business that must he looked after. And Luke x. 42, ' One thing is
needful.' Let us argue from these places. Certainly that which is
necessary should be preferred before that which is superfluous. A
man would take care to get meat rather than sauce, and would prefer
his business before his recreation, that which is eternal before that
which is temporal. It is not necessary we should be great and rich in
the world. Within a little while it will not be a pin to choose what
part we have acted here. But it is necessary we should be gracious,
holy, and acquainted with God in Christ ; that is our business. Again,
that which is eternal should be preferred before that which is temporal.
You count him a fool that is very exact and careful to get his room in
an inn furnished, when he neglects his house where his constant abode
is. In the other world there is our long home ; and if all our care
should be here for the present estate, where we tarry but for a night,
but a little while, and neglect eternity, our everlasting happiness, that
were a very great folly. That which is spiritual, which concerns our
soul, should be preferred before that which is carnal and corporal, and
only concerns the body, for the better part should have the most care.
As for instance, a man that is wounded and cut through his clothes
and skin and all, will sooner look to have the wound closed up in his
body than the rent made up in his garment. So the distempers of the
inward man should be first cured before we look after the outward
man, which is as it were the garment and clothing, for these outward
things shall be added. Here is your work, to please God, not satisfy
the flesh. This is that which concerns us not only for a while but for
ever, and concerns the inward man. This is the grand business of
concernment ; therefore we should delay other things rather than
delay the work of our salvation ; yet usually all other things have a
quick despatch, and this only is neglected and lies by the wall.
2. That this business of concernment is left upon great hazard and
uncertainty.
Jl.] Life is uncertain. He that does seriously consider the uncer
tain shortness of the present life, how can he delay a moment, lest he
be called home to God before his great errand for which he was sent
into the world be done ? Many of you, when you seriously think of
it, would not for a thousand worlds die the next day so unprovided,
unfurnished with promises, evidences, experiences ; and yet it may be
so that that may be the time when they shall be called home to God.
This life is but ' a vapour,' James iv. 4, a little warm breath turned in
and out by the nostrils, that is soon choked and stopped ; and ' thou
knovvest not what will be on the morrow,' Prov. xxvii. 1. As that
devout person said when he was invited to a meal the next day, to
come to-morrow to a feast, I have not had a morrow for these many
years. We have no security for the next day but our own word, and
he that hath nothing but his own word to secure him is very weakly
secured. Life is^short, and we make it shorter by continuing in sin.
It is uncertain : if there were a fixed time and period wherein we knew
our continuance should be in the world, then we should be tempted to
wallow freely in our carnal lusts, and entertain sin a little longer,
and put off repentance till hereafter. But God hath left life upon
VER. GO.] SERMONS uros PSALM exix. 131)
great uncertainties ; the hand of providence may soon crop you off, long
before you come to your flower. None are nearer to destruction than
those that promise themselves a longer time in sin : Luke xii. 19,
' Thou hast goods laid up for many years,' but ' Thou fool, this night
thy soul shall be required of thee.' God loves to disappoint secure
careless souls that promise themselves a longer life without his leave ;
he will break in upon a sudden. A poor careless sinner would fain
keep his soul a little longer. No, it is demanded now : he doth not
give it up, but it is taken away from him. Reason with thyself as
Isaac, Gen. xxvii. 2 (I allude to it), ' Behold now I am old, I know
not the day of my death ; make me savoury meats that my soul may
bless thee before I die.' So reason, I have spent so much time in the
world, and I know not the day of my dissolution, when God will call
me home ; oh, let me go to God that he may bless me before I die !
[2.] You know not whether the means of grace shall be continued
to you or no, and such affectionate offers and melting entreaties : Acts
xiii. 46, 'Since you put away the word of God from you, you judge
yourselvps unworthy of everlasting life.' God will not always wait upon
a lingering sinner, but will take the denial and be gone. They judge
themselves unworthy of that grace, they pass sentence upon themselves :
2 Cor. vi. 1,2,' Now is the accepted time, now is the day of salvation :
we beseech you receive not the grace of God in vain.' God hath his
seasons, and when these are past, will not treat with us in such a mild
affectionate manner. The means of grace are removed from a people by
strange providences, when they have slighted the offers of grace : Luke
xiii. 7, ' These three years I came seeking fruit on this fig-tree, and find
none : cut it down, why cumbereth it the ground ?' In that text there
is (1.) God's righteous expectation, ' These three years I came seeking
fruit.' He was the dresser of the vineyard; they were the three years of
his ministry, as by a serious harmonising the evangelists will appear that
he was just now entering upon his last half year they had his ministry
among them. (2.) Their unthankful frustration, ' I find none,' nothing
answerable to what means they enjoyed. (3.) God's terrible denuncia
tion, ' Cut it down, why cumbereth it the ground ?' God will root up
a people, or remove the means ; and therefore will ye leave it upon such
uncertainties ?
[3.] There is an uncertainty of grace : 2 Tim. ii. 25, 'If God per-
adventure will give them repentance to the acknowledging of the
truth/ It is a mere hazard, it may be he will, it may be not. It is
uncertain whether the Spirit of God will ever put in your heart a
thought of turning to God again : Gen. vi. 3, ' My Spirit shall not
always strive with man.' The Spirit of God strives for a long while,
follows a sinner, casts in many an anxious thought, troubles and shakes
him out of his carnal quiet and security, but this will not always last.
Ah, Christians ! there are certain seasons, if we had the skill to take
hold of them ; there is an appointed fixed time when God is nearer to
us than at another time, and we shall never have our hearts at such an
advantage : Isa. Iv. 6, ' Call upon him while he is near, and while he
may be found.' There are certain seasons which are times of finding.
Some are of opinion that there are certain seasons when a man may be
rich if he will, when God ofifereth him an opportunity for an estate in
140 SERMONS UPON PSALM CXIX. [SER. LXVIL
the world, if he knew the time and how to take hold of it. Certainly
to those that live under the means of grace there is a time of finding,
when God is nearer to them than at another time, and therefore will
you slip that, and leave it upon such great uncertainties ?
[4.] There is an uncertainty in this ; we are not certain of having
the use of our natural faculties ; we may lose our understandings by a
stupid disease, and God may bring a judgment upon those that dally
with him in the work of repentance. It is a usual judgment upon
them that while they were alive did forget God, when they come to
die, to forget themselves, and have not the free use of their reason, but,
invaded with some stupid disease, die in their sins, and so pass into
another world.
Eeas. 4. The fourth reason is the great mischief of delay.
1. The longer we delay the greater indisposition is there upon us to
embrace the ways of God. Christians ! when we press you to holy
things, to turn yourselves to the Lord, you begin to make some essay,
and then are discouraged, and find it is hard and tedious to flesh and
blood, and so you give over. Now mark, if it be hard to-day, it will
be harder the next, so the third onward, for it is hardness of heart that
makes the work of God hard. Now the more we provoke God, the
more we resist his call, the more hard the heart is ; the impulsions of
his grace are not so strong as before, and the heart every day is more
hardened. As a pathweareth the harder by frequent treading, so the
heart is more hard, the mind more blind, the will more obstinate, the
affections more engaged and rooted in a course of sin : Jer. xiii. 23,
' Can the Ethiopian change his skin, or the leopard his spots ? then
may ye also do good that are accustomed to do evil/ Oh, to break off
an inveterate custom is hard ! A plant newly set is more easily taken
up than a plant that hath taken root. When we grow old and rotten
in the way of sin, it will be much harder for us than now it is : the
longer we lie soaking here in sin, the farther off from God.
2. We provide the more discomfort for ourselves. Always the pro
portion of our sorrow is according to the measure of our sins. Whether
it be godly sorrow, the sorrow of repentance, or despairing sorrow,
those horrors which are impressed upon us as a punishment of our
rebellion and impenitency, in both senses you still increase your sorrow
the more you sin. For the sorrow of repentance, it is clear that sorrow
must carry proportion with our offences. She that had much for
given wept much. Certainly it will cost you the more tears, a greater
humbling before God, the longer you continue in a course of sin
against him. And for the sorrow of punishment, you are ' treasuring
up wrath against the day of wrath,' Rom. ii. 5. Your burden will be
greater and more increased upon you. It is too heavy for your
shoulders already to bear ; why should we add to the weight of it ?
Either our sorrow of repentance will be greater, or the anxious sense
of our punishment ; for in both God observes, and God requires a
proportion.
3. Consider how unfit we shall be for God's service if we delay a
little longer, when our strength is spent, and vigour of youth exhausted ;
when our ears grow deaf, eyes dim, understanding dull, affections
spent, memory lost. Is this a time to begin with God, and to look
VER. 60.] SERMONS UPON PSALM cxix. 141
after the business of our souls ? Certainly he that made all, that was
our Creator, deserves the flower of our strength, Eccles. xii. 1. When
the tackling is spoiled and ship rotten, is that a time to put to sea ?
or rather when the ship is new built ? Shall the devil feast upon the
flower and freshness of your youth, and God only have the scraps and
fragments of the devil's table ? When we are good for nothing else,
then to think we are good enough for God and the business of religion,
which requires all our might and all our strength, when we are
spent, is it a time to begin our warfare, or in our youth ?
4. There is this, the just suspicion which is upon a late repentance ;
it is seldom sound ; it is no true repentance which ariseth merely from
horror and fear of hell. It may be but the beginnings of everlasting
despair, and their desires may be but offers of self-love after their
own ease. All men seek the Lord at length, but wise men seek him
betimes. The difference is made on some in time, on others out of
time, upon their death-beds. The most profane would have God for
their portion when they can sin no more, and enjoy the world no
longer. >How can we tell this is a sound work ? It seems to be a
very questionable thing, merely proceeding from self-love and natural
desires of happiness in all men. When we begin with God, we begin
out of self-love, we come- for our ease and interest, that we may be safe
and happy ; afterwards we come to a delight of spirit in his service,
and having opportunity, show in our works the power of our affection
to God, and manifest the soundness of our conversion. It is possible
a death-bed repentance may be true, but it is very doubtful. There is
but one instance, which is that of the thief upon the cross. The scrip
tures are a history of five thousand years ; yet all that while we have
but one instance of a man that repented when he came to die ; and in
that one instance there is an extraordinary conjunction of circum
stances, such as will never fall out again. Christ was at the thief's
right hand, in the height of his love, drawing sinners to salvation ; and
probably this man had never any such call till then. Some may at the
eleventh hour be converted, because they were not called till then.
Every one came when they were called. Therefore, there being so
great and just a suspicion that lies against a late repentance, cer
tainly we should not delay.
Reas. 5. The reasons for delay are very inconsiderable. Solomon
saith, Prov. xxvi. 16, that ' the sluggard thinks himself wiser than
seven men that can render a reason.' Mark, as Solomon's fool is not
to be taken literally, but spiritually, so Solomon's sluggard is not to
be taken morally, but spiritually. They that are sluggish and slow of
heart in the things of God, they think they have a great deal of reason
on their side, and will not be persuaded on the contrary but they shall
do well enough for all that ; and they can argue against the calls and
injunctions of God. Yet how little can they say for themselves ! See
what reasons may be said for delay ; I mean not that they plead and
argue, but it is -that which sways them, that which lies next the heart
is this ; why they keep off from God, and are satisfied with their pre
sent estate.
1 . The pleasures of sin are sweet, and they are loath to forego them,
and to engage their souls in the severities of a strict obedience. Here
142 SEEMONS UPON PSALM CXIX. [$ER. LXVII.
is the bottom reason, this is, that which sways them. I will not speak
to this plea as it lies against conversion itself, but only as it makes men
to delay. If I were to plead for conversion itself, I would tell these
carnalists of higher pleasure ; that their delights shall not be abrogated,
but preserved; their delight shall be transplanted from Egypt to
Canaan, that it may thrive and prosper in a happier soil ; that they
may have purer contentments, and those chaste and happy satisfactions-
of enjoying communion with God. But I shall only deal with them
as it relates to the delay of conversion. Therefore I thus argue : These
pleasures of sin must one day be renounced, or you are for ever miser
able ; and if you must one day, why not now ? For mark, sin will be
as sweet hereafter as it now is, and salvation is always dispensed upon
the same terms ; you cannot be saved hereafter with less ado, or bring
down Christ and heaven to a lower rate ; and, therefore, if this be a-
reason now, it will ever lie as a reason against Christ and religion,
then you will never tend to look after the ways of life ; if you are loath
to part with sin now, you will never part with it. The laws of
Christianity are always the same. God will not bate you anything of
repentance, and your heart is not like to be better, but worse, that is the
sum of it ; and therefore this reason signifies nothing when it conies to
be tried in the balance of the sanctuary, and yet this is the main reason.
2. They can plead other things ; hope God will be merciful to them
hereafter ; though they indulge themselves a little longer in sin, he will
at length save them. I answer You cannot bend his mercy and make
it save ; it is a mere uncertainty, peradventure he will, perad venture
not. Would you take poison, out of hope that afterward you may meet
with an antidote ? And this is the very case between God and us.
I answer further There are shrewd suspicions that God will not be
merciful to those that run such a desperate adventure ; for whoever
delays his repentance doth in effect pawn his soul with the devil, and
leaves it in his hands, and says, Here, Satan, keep my soul ; if I fetch it
not again by such a day, it is thine for ever : and can you think mercy
will bring it out ? Again, there are great causes of fear, because there
is such a thing as judicial hardness of heart, by a sentence of obdura-
tion. There are some that God gives up to their own ways and
counsels, and God inflicts this sentence upon those that continue in
sin, notwithstanding conviction of their hearts to the contrary : Prov.
i. 25, 26, ' Ye have set at nought all my counsel, and would none of
my reproof : I will also laugh at your calamity, and mock when your
fear cometh.' There are thousands in hell merely upon this account,
that have forfeited the benefit of God's mercy, and tenders of his grace,
and have been shut up by hardness of heart, by God's sentence of
obduration; the most dreadful punishment that can light upon a
creature on this side hell.
3. Ay ! but we are willing, and would turn to the Lord now, but we
have no leisure, and have not those conveniences that we shall have here
after, for then we shall get things into a better frame and posture. Oh,
no ; it is mere hypocrisy to thinkyouare willing when you delay, for there
is nothing hinders but a want of will, and a loathness to comply with
the commands of God. When we dare not flatly deny, then we delay.
Non vacat, that is the sinner's plea, I am not at leisure ; but non placet,
VER. GO.] SERMONS UPON PSALM cxix. 143
there is the reality. Mat. xxii. 7, they which were invited to the wed
ding varnished their denial over with an excuse. Delay is a denial, for if
they were willing there would be no excuse. To be rid of importunate
and troublesome creditors, we promise them payment another time, and
we know our estate will be more wasted by that time ; it is but to put
them off: so this delay and putting off God is but a shift. Here is the
misery, God always comes unseasonably to a carnal heart. It was the
devils that said, Mat. viii. 29, 'Art thou come to torment us before our
time ? ' Good things are a torment to a carnal heart, and they always
come out of time. Certainly that is the best time when the word is
pressed upon the heart with evidence, light, and power, and when God
treats with thee about thine eternal peace.
Reas. 6. There are very urgent reasons to quicken us to make haste.
1. The state wherein we are at present is so bad and dangerous that
we can never soon enough come out of it. The state of a man in his
carnal condition is compared in scripture to a prison : Rom. xi. 32, ' God
hath concluded or shut them all up in unbelief.' And mark, it is a
prison that is all on fire. Oh, when poor captives are bolted and shut
up in a flaming prison, how will they run hither and thither to get out !
So should we run and strive to get out of this flaming prison. You
cannot be too soon out of the power of the devil, or from under the curse
of the law, the danger of hell-fire, and the dominion of sin: Mat. iii. 7,
' Who hath warned you to flee from the wrath to come ? ' He doth
not say, to go, nor to run, but to flee. Fleeing from wrath to come, that
is the truest motion. And so Heb. vi. 18 ; they which had the avenger
of blood at their heels fled for refuge to take hold of the hope set be
fore them. If there be poison in our bowels we think we can never
soon enough cast it out. If fire hath taken hold of a building, we do
not say we will quench it hereafter, the next week, or next month, but
think we can never soon enough quench it Or if there be a wound in
the body, we do not let it alone till it fester and rankle. Christians,
you may apply all this to the present case ; here the danger is greater.
There is no poison so deadly as sin, which hath infected all mankind :
no wound so dangerous, for that will be the death of body and soul :
no fire so dreadful as the wrath of God; therefore we cannot soon enough
come out of this condition.
2. We cannot be happy soon enough, for the state we make after is
the arms of God, the bosom of Jesus, the hope of eternal life; we can
not soon enough get within the compass of such privileges. Oh ! shall
Christ lie by as a dead commodity or breaded l ware ? It shows we
know not the gift of God, John iv. If we had a due sense and value
of his excellency, we would take the morning market, and let not Christ
Jesus, with all his benefits, lie by as a commodity that may be had at
the last, at any time of the day ; we would look upon him as the
quickest ware in the market, and flock to him ' as doves to the windows,'
Isa. Ix. 8. You would force your way that you might get into his
heart ; you would count all things but dross and dung that you might
gain him. It will be sweet to be encircled in the embraces of Jesus
Christ, to have ' his left hand under your head, and his right hand to
embrace you," Cant ii. 6 ; and will you delay when he stands oiler-
ing himself, and stretching out his hand all the day long to receive you ?
1 QII. 'braided,' that is, scorned, reproached ; whence, upbraid ? ED.
144 SERMONS UPON PSALM CXIX. [&ER. LXVIII.
SEBMON LXVIIL
/ made haste, and delayed not to keep iliy commandments. VER. 60.
I COME now to the application.
Use 1. To reprove the dallying with God which we are conscious
to in the work of conversion, which is so common and natural to us.
We are apt to put off God from time to time, from childhood to youth,
from youth to man's age, from man's age to old age, and from old age
to death-bed ; and so the devil steals away one hour after another till
all time be past.
I shall (1.) Speak of the causes of this delay ; (2.) Eepresent the
heinousness of it, that you may not stroke this sin with a gentle cen
sure, and think lightly of the matter.
First, Of the causes of this delay.
1. Unbelief, or want of a due sense or sight of things to come. If
men were persuaded of eternal life and eternal death, they would not
stand hovering so long between heaven and hell, but presently engage
their hearts to draw nigh to God. But we ' cannot see afar off/ 2 Peter
i. 9. Nature is purblind : to carnal hearts there is a mist upon eter
nity, they have no prospective whereby to look into another world,
therefore it hath no influence upon them to quicken them to more
speed and earnestness. If we had a due sense of eternal death, surely
we would be fleeing from wrath to come ; no motion should be earnest
and swift enough to get from such a danger. If we had a due sense
of eternal life, we would be * running to take hold of the hope that is
before us,' Heb. vi. 18.
2. Security. If men have a cold belief of heaven and hell, if they
take up the current opinions of the country, yet do not take it into their
serious thoughts, they ' put far away the evil day,' Amos vi. 3. Things
at a distance do not startle us, as a clap of thunder afar off doth not
fright us so much as when it is just over our heads in our own zenith.
We look upon these things as to come, so put off the thought of them.
Next to a want of sound belief, the want of a serious consideration is
the cause why men dally with God. If we had the same thoughts
living and dying, our motions would be more earnest and ready.
When death and eternity is near, we are otherwise affected than when
we look upon it as afar off. One said of a zealous preacher, He
preacheth as if death were at my back. Oh, could we look upon death
as at our back or heels ! If men did but consider that within a few
days they must go to heaven or hell, that there is but the slender
thread of a frail life upon which they depend, that is soon fretted asun
der, they would not venture any longer to be out of a state of grace, nor
dally with God. But we think we may live long, and time enough to
repent by leisure ; we put far off the day of our change, and so are
undone by our own security.
3. Averseness of heart from God. That which makes us desirous
to stay longer in a way of sin, doth indeed make us loath to turn at
all ; and what is that ? Obstinacy and unsubjection of heart to God :
' The carnal mind is enmity to the law of God,' Rom. viii. 7. We
VER. 60.] SKKMONS UPON PSALM cxix. 145
manifest our enmity to the law of God by delays as well as by a down
right opposition. Neh. iv. 6, it is said the work went on speedily.
Why ? ' For the people had a mind to the work.' Where there is an
earnest bent of heart, there we cannot linger and dally any longer.
But men have no love nor affection to God, therefore do they delay
und keep off from him.
4. The love of the world rooted in us, the love of present delights
and present contentments. This is so deeply rooted in our nature, that
here we stick, and are loath to come off kindly to the work of God. In
Mat. xxii., when they were invited to the marriage-feast of the king's
son, that is, to the privileges of the gospel, what did they plead ? The
farm, oxen, merchandise, and one had married a wife ; they were loath
to be divorced from their dearest lusts, and to renounce the satisfaction
which they had in carnal things, that so they might walk with God in
a way of strict obedience.
Secondly, Let me represent the heinousness of it. Because we are apt
to stroke it with a gentle censure, and to speak of this with soft words,
let us see what this delay and putting off God is, when he comes with
a great deal of importunity and affectionate earnestness, inviting us to
partake of his grace.
1. It is flat disobedience to God. You think it is but putting it off
for a while ; no, it is flat disobedience. Why ? God is as peremp
tory for the time and season as he is for the duty itself. God doth
not only say, Turn to me, but, To-day, ' even while it is called to-day,
harden not your hearts,' Heb. iii. 7, 8. The Lord deals with us as the
Eoman ambassador dealt with Antiochus, when he was shifting and
putting off the matter, that he might not give a direct answer to the
Romans. The ambassador draws a circle round about him, saith he,
Intra hunc, Let me have an answer before thou passest from hence.
So God will not only have an answer, but a present answer. If he
saith, To-day, it is flat disobedience for you to say, To-morrow. He
saith, Now is the time of salvation. We are charged in his name and
by his authority to do it now, in this instant.
2. It is ingratitude and unthankf ulness for God's eternal love : Ps.
ciii. 17, ' From everlasting to everlasting thy loving-kindness is great to
them that fear thee.' From all eternity God was mindful of us, and
before the world was. With reverence we may speak it : ever since
he was God he was our God : from eternity to eternity his loving-
kindness is great ; and shall we adjourn and put him off to an odd
corner of our lives, when he thought he could never soon enough think
of us ? Shall the whole duration of God be taken up by his love to
us, and shall we be content to grieve the Spirit of God, and trample
his laws under our feet for all this ? Can you have hearts to abuse
such a God, and to deal so unkindly with him ?
3. It is base disingenuity : we do not deal with God as we would
have God to deal with us. If we have any business or errand at the
throne of grace, we would be heard presently, and are ready to com
plain if we have not a quick despatch : Ps. cii. 2, ' Lord, hear me
speedily.' Here is our language when praying for any relief we stand
in need of. To-day is a season for mercy, but to-morrow we make
always to be the season for duty. We would have God to tarry our
VOL. VII. K
146 SERMONS UPON PSALM CX1X. [SER. LXVI1I.
sinful leisure, till the heat of our lusts be spent, and fervours of youth
be abated ; yet we will not tarry his holy leisure. We are bound, but
the Lord is free whether he will answer us or no ; yet we murmur if
God come not in at our beck. We are always in haste if in any dan
ger and want any relief ; we cry, How long ? And shall God stand
waiting till we turn from our evil ways ? If any cry, How long? God
may, as he doth Jer. xiii. 27, ' When shall it once be ?'
4. It is base self-love when we can be content to dishonour God
longer, provided that at length we may be saved. Shall I say that this
is to prefer our salvation before God ? No, but it is to prefer our sins
before God. And it shows that we are not willing to part with sin
upon reasons of duty, or any real inclination of heart towards God, but
only upon reasons of interest, that we maybe saved; yea, never to part
with it at all if you might have your wills. Not but that a man may
and ought to eye rewards and punishments. It is part of the exercise
of our faith to eye the reward, and also to eye the punishment ; but
this manifests an inordinate respect to the reward when we would en
joy our personal happiness, and so that be obtained at length, we
care not how God be disobeyed and dishonoured. You do but in effect
say to God thus, Let me despise thy commands, and abuse thy mer
cies a little longer ; then I will look after my salvation, when my lusts
are satisfied. This is base self-love. Christ did not redeem us only
that we might die well, but that we might live well ; not only that we
might be safe at last, but glorify God here upon earth ; not only that
we might enter into heaven, but do him service, and that all our days :
Luke i. 74, ' Being delivered out of the hands of our enemies, we might-
serve him without fear, in holiness and righteousness, all the days of
our life.'
5. It is great injustice and injury to God, who hath been too long
kept out of his right already. Oh, look back ! How ungratefully have
you spent all your former time! Too much time hath been spent
already, and you would delay longer : 1 Peter iv. 3, ' The time past
may more than suffice to have wrought the will of the Gentiles,' &c.
It is enough, and should be more than enough, and now you should
not stay a moment. As those that have delayed their journey, when
they begin and set out, mend their pace that they may redeem their
time and accomplish their journey ; so should we, for the time past is
more than enough to be spent in worldly vanity and carnal excess :
Horn. xiii. 11-14, ' It is high time to awake out of sin.' God hath
been encroached upon for a long time, and that should and will be a
grief of heart to you, that you have not all this while acknowledged
or paid your debt to your lord. The thought of this should prevail with
us the more, because the payment of a debt to a man should not be
delayed, to put off a poor man till to-morrow ' when thou hast it by
thee/ Prov. iii. 28 ; and the wages of a servant should not abide with
us, Lev. xix. 13. We are not to defraud a poor servant, nor to delay
him, but to make him quick payment ; and shall we defraud our
great Creator of the debt we owe to him, and put him off from day
to day ?
Use 2. To exhort us with speed to turn to the Lord, and to comply
with his motions. Let us not put off God from day to day. I shall
VER. (JO.] SERMONS UPON PSALM cxix. 147
urge it (1.) As to the general case; (2.) As to particular duties which
are pressed upon you.
First, As to the general case. Oh ! go and bethink yourselves, how
do matters stand between God and thy soul ? Debate it seriously,
that if you have neglected God and his salvation already, you may now
turn to him without delay. Let me press you further.
1. You can never part with sin soon enough ; it is a cursed inmate,
that will surely bring mischief upon the soul that harbours it. It will
set its own dwelling on fire. If there be a mote in the eye, a thorn in
the foot, we take them out without delay ; and is not sin a greater
mischief, and sooner to be looked into and parted with ? Certainly
the evil of sin is greater than all evil, and hereafter the trouble will be
greater ; therefore we can never soon enough part with it.
2. Let this move you : sin must have a quick despatch, and shall
not God ? It would defeat temptations if we would but delay them,
it would stop the furies of anger, and suppress the motions of lust.
Augustus the emperor advised those who were angry to repeat the
Greek alphabet, meaning that they might take time to consider. So
for uncleanness and other sins ; if the practice and execution of many
lusts were but delayed, we would not be so frequent in them as we are,
to the dishonour of God and scandal of religion. Prov. vii. 22, it is
said of the young man enticed by the harlot, that ' forthwith he went
after her.' When our lusts are agog, all the checks of conscience and
persuasions of the word will not prevail for a little respite. Now,
shall sin have a more ready entertainment than God ? "Will you rush
upon the practice of sin like a horse into the battle, and come on in
the service of God like a snail ? Will you be so eager and passionate
upon the impulsion of every lust, and so hardly be entreated by the
Spirit of God and by the word of God ?
3. If you be not ready, God is ready. How ready is he, on the one
hand, to receive you, and, on the other hand, to punish you ! The
one quickens us by hope, and the other by fear. For the consideration
which works upon hope, God is ready : Mat. xxii. 4, 5, ' Come to the
wedding, all things are ready.' He hath a Christ ready to receive you,
a Spirit ready to sanctify and cure all your soul distempers ; he hath
pardoning mercy to forgive all your sins, he hath power of grace to
remedy all your distempers ; and will not you be ready ? Luke xv.
20, the prodigal said, ' I will go to my father.' Mark his language,
' I will go;' the father ran. When we do but relent, and with broken-
ness of heart come and lie at the feet of God, love's pace is very swift,
and runs to snatch us out of the fire ; therefore will you not be ready
to cast yourselves into the arms of his compassion ? Cant. ii. 8, Christ
is represented as ' leaping upon the mountains, and skipping upon the
hills.' Christ thinks he can never be soon and early enough with a
returning sinner, to revive a poor broken-hearted sinner ; therefore, if
God be so ready, so should you. On the other side, to work upon your
fear, if you delay, God is ready to punish you. The wrath of God
hangs over your heads like a sharp sword by a slender thread, and will
you sit still and keep your place ? ' The judge is at the door ; ' he
is ready to judge, James v. 9. Are you ready to be judged ? God is
ready to condemn, to execute, and are not you ready to implore mercy, to
148 SERMONS UPON PSALM CXIX. [SER. LXVIII.
seek the Lord's favour ? ready to fall flat, and beg terms of grace in
and through Christ Jesus ? Rahab, when the Lord had by his mes
sengers threatened destruction to Jericho, only Eahab's house was to
be safe. She hanged out a scarlet thread ere the spies were departed,
Josh. ii. ; she did not delay till the army came and the city was sur
prised. When the Lord is marching against sinners with vengeance
and fury, you cannot come soon enough to God to prevent it, Luke xiv.
32. That king that had twenty thousand marching against him, doth
not stay till they were in his quarters, but while the other is yet a
great way off, he sendeth an embassage, and desireth conditions of
peace. God is ready to execute all his vengeance and curses of the
law ; therefore, while you may, seek conditions of peace. You have
been spared long ; it may be for the next sin you may pay for all. A
thief that hath long escaped, when he is taken at length, all his villany
is recompensed into his bosom ; if he had not stolen the last time, he
had escaped. God hath spared you hitherto ; it may be upon the next
sin he will strike you, and hold his hands no longer. If God now
strike, in what a woful case would you be ?
4. There was never any that came to God too soon ; many have
come too late, the foolish virgins are an instance. When they brought
little children to Christ, Christ received them. There are none so
little but the great God can form and fashion them into a temple for
himself. Usually God chooseth his people from among the youth.
There may be some converted in old age, but few ; usually it is in our
youth, or as soon as we come to our maturity. Reason thus : I may
be too late, I cannot be too early ; let me no longer dally with God.
Secondly, As to the particular duties which are pressed upon you,
let me caution you and direct you.
1. By way of caution.
[1.] When you have any stirrings of heart, any anxious thoughts
about your eternal condition, beware you do not believe the devil, that
hereafter will be a more convenient season. I shall give directions
suitable to the grand enemies of our salvation, the devil, the world,
and the flesh, Now, do not believe the devil. This was Felix's case.
Paul was reasoning of justice and temperance, graces that he was little
acquainted withal, and Paul quickens all by a remembrance of judg
ment to come, and then Felix trembled. But how doth he put off
this heart-work ? Hereafter we shall have ' a more convenient season/
Acts xxiv. 25. Oh ! never will it be better with you than now when
the waters are stirred. Still there is something in the sinner's way
when God hath any business for him. When young, we want wisdom;
when old, we want strength; in the middle of business, we want
leisure ; in the midst of leisure, we are corrupted and want a heart.
We are lazy, and then every molehill seems a mountain. Remember,
if the devil can but get us to delay, he hath us fast enough. If he can
but get us to put it off to-day, then to-morrow, then the next day,
shall be as that. Austin, when he had conviction upon him, he prays
from his conscience, Lord, mortify my lusts, but not yet. Satan's
morrow will never come. There is no end of delays. He tells you of
to-morrow and another season, but that season will never come.
[2.] Let not the world choke the word. It is notable the choking
VER. 60.] SERMONS UPON PSALM cxix. 149
the good seed which was scattered among thorns. Christ expounds it
of the world. Now what of the world choketh it ? Mat. xiii. 22, he
instanceth in ' the cares of the world ; ' and Luke instanceth in ' the
pleasures of this life ; ' he adds ' voluptuous living,' Luke viii. 14 ; and
Mark hath it more generally, ' the cares of this life/ Mark iv. 19 ; ' and
the lusts of other things choke the word.' The meaning of all those
places is this : Many a man hath some beams of light darted into his
bosom, and he begins to have serious and anxious thoughts of his
eternal condition. Ay ! but then the pleasures and cares of the world
interpose, and they must be first served, and so the conviction is lost.
Sometimes a man is full of business, and cannot attend to carrying on
this work ; at other times he is loath to forego his voluptuous course ;
there is some sport he must attend upon, and so the word is lost
When you have conviction upon you, you are under God's arrest;
when you go and get out of the chains of conscience without God's
leave, you break prison. All business must give way to your great
business, and follow that close till you come to some issue : Mat. viii.
21, ' Follow me,' saith Christ. ' Suffer me first to go bury my father.'
' Nay,' saith Christ, ' let the dead bury the dead, but do thou follow
me/ How specious soever the work be, we must call off our souls.
Let not these beams of conviction which are darted into your bosom
be quenched.
[3.] Consult not with the flesh, as a friend in the case, when your
heart begins to work towards God: Gal. i. 16, ' Immediately I con
sulted not with flesh and blood.' It is notable the word signifies to
lay down a burden, to lay down our cares and difficulties in a friend's
bosom. When a man hath any trouble upon him he communicates
it to his friend. Now, you have a burden upon you, you begin to be
sensible you are in a wrong course, and must turn to God. Do not
lay down your burdens in the flesh's bosom ; they will tell you this is
but a pang and melancholy qualm, and would furnish you with a great
many seeming reasons to put it off, frivolous excuses, slothful pre
tences, carnal fears, and idle allegations ; therefore consult not with
the flesh as with a friend in the case.
[4.] Be not discouraged with tediousness and difficulty, which, upon
a trial, you will find in the ways of God. Many that carry on their
convictions to a resolution, and their good resolutions to some per
formance, when they find it to be a difficult and tedious business, a
thing that is irksome to the flesh, they throw up all, and there is an
end of the conviction that was upon them. A bullock at first yoking
is most unruly until he be accustomed to it ; so afterwards duty will
be more sweet and easy : if you will but take Christ's yoke upon trial,
you shall find it is a sweet yoke, Mat. xi. 29. And remember, diffi
culties in the service of God should rather excite than discourage.
Will you serve God with that which cost you nothing ? Will you
think to go to heaven, and not enter in at the strait gate ? Remember,
this is one of our waymarks. Counterbalance difficulty with reward,
and punishment and pains of duty with the pains of hell, the pleasure
of sin with the reward of eternal life : urge your souls with the
equity in Christ's ways, and the filthiness and turpitude in those sinful
courses.
150 SERMONS UPON PSALM CXIX. [SfiR. LXVIII.
[5.] If you have discouragements from God, and he seems to with
draw or withhold his grace, remember he is not at your beck : if he
gives nothing he oweth nothing. If he should not give present com
fort, strength, and help, usually it may be so for your trial. We are
never brought to a thorough obedience until we come to this resolu
tion : Let God do what he will, I will do what he hath commanded ;
till we yield to God's sovereignty, and venture through his denials
and the suspensions of his grace. As the woman of Canaan, he first
answereth her not a word ; when he answers, his speech is more dis
couraging than his silence, ' It is not meet to take the children's bread
and give it to dogs.' She ventures through all these discouragements.
Christ yields at length : ' woman, great is thy faith ; be it unto thee
as thou wilt.' God will bring his creatures to such a thorough obed
ience. You may have no visits of his love, no beam of his grace ;
though you meet with a dumb oracle, and he seems to cast you off,
and you have many fears, yet venture through with a holy obstinacy
that you will not give over ; as Job xiii. 15, ' Though he kill me, yet
will I put my trust in him.' When you follow God with such an
obstinacy of obedience, though he should appear never so contrary,
yet we will encourage ourselves in waiting upon him. Thus be severe
to your purpose.
2. For positive directions.
[1.] Observe the call of God. There are certain seasons when God
more especially doth approach the heart of a sinner, when Christ
knocks : Kev. iii. 20, ' Behold, I stand at the door and knock.' How
doth Christ knock ? By the motions of his grace, when the word sets
conscience awork. One time or other God meets with the heart of
every man that lives under the gospel, so that his conscience tells him,
I must be another man, or I am an undone man for ever. Then
Christ knocks when conscience is thus set awork ; when the waters
are stirred, then is the time to put in for cure. Now observe this, that
you may welcome the authority of his truth. To resist Christ in this
work is a dangerous thing. For a woman to destroy the child in the
womb is murder ; so to resist Christ in this work that is going on
towards the new birth is spiritual murder.
[2.] Be sure this work come to some effect. To stifle convictions,
that is very dangerous. There is no iron so hard as that which hath
been often heated and often quenched ; so no hearts so hard as those
that have had many convictions and have quenched them : 1 Thes. v.
19, ' Quench not the Spirit.' You have great qualms of conscience.
Felix he trembles ; ay ! but it came to nothing. Many men's hearts
are roused, but it does no good. A man that sleeps upon a bridge
may dream that he is falling into the water, and so dream that he
may shake every limb of him, and so shake and tremble that he may
cry out in his sleep. Ay ! but the man doth not awake, and rouse up
that he may avoid the danger. So the word of God may work so far
that they begin to fear they are even dropping into the pit; they have
anxious thoughts about their eternal condition, but still they sleep till
their security overcome their fear, and so this work comes to nothing.
And therefore, be not contented to have some motions upon thy soul
now and then, some involuntary impressions, but see what they come
VER. 60.] SERMONS UPON PSALM cxix. 151
to: Eph. v. 14, ' Awake, tliou that sleepest,' <fec. When Christ hath
awakened thee, and thou beginnest to be startled in the sleep of thy
security, rouse up thyself and be serious.
[3.J Actuate thy thoughts by a sound belief and application of
eternity, that you may not lose your convictions. First by a belief, and
then by an application. This is that which doth actuate and enliven
all those truths that set on the work of God. First, by a belief of eter
nity. Surely there is good and evil, there is hope and fear, therefore
there is heaven and hell. Say, there are two states, a state of nature
and a state of grace ; and these two states have respect to two cove
nants a covenant of works, that worketh bondage, and binds me over
to punishment, and a covenant of grace-; and both these do issue
themselves at length into heaven and hell. This is the great sum of
our religion. And conscience and reason will tell me there is a world
to come ; there must be a time when God will deal more severely with
sinners than he doth in the present life. Enliven your thoughts by
strengthening your belief of eternity, for this is that which doth set
home all the exhortations of his word, and.which makes our thoughts
serious. And then, secondly, by a serious application of these things
to yourselves. If you would have these hopes, apply the offer of heaven
to work upon your hope, and the commination of hell to work upon
your fear. The offer of heaven: If I would be blessed in Christ,
surely I must mend my course. Now, Acts iii. 26, ' He hath sent him
to bless you, in turning away every one of you from his iniquities.'
When there is an offer that comes in with power upon the heart, then
Christ is sent to turn me from my sins, that I may be the inheritor
of an everlasting blessing ; and shall I not let go my sins ? I have
often flattered myself with this, Sure I am willing to be saved ; but I
cannot be saved if I live in my sins, otherwise I am no more willing
to be saved than the devils, for they are willing to be saved from the
wrath of God for ever. A creature is willing to be eased of his tor
ment, and every one would have eternal life : Evermore give me this
life. Now, let Christ do his work to turn you from your sins. So by
working upon your fear : Here God hath threatened me with eternal
damnation if I do not hearken. Now scourge thy soul with that smart
question, Heb. ii. 3, ' How shall I escape if I neglect so great salva
tion ?' How shall I escape the damnation of hell if I turn back upon
his offer, if I deal slightly with God in a business which so nearly
concerns my soul ?
[4.] Issue forth a practical decree for God in the soul. When the
heart is backward, we have no remedy left but to decree for God.
David makes a decree in the court of conscience : Ps. xxxii. 5, ' 1 said,
I will confess my sins unto the Lord.' I said, I determined, I would
go and lie at God's foot, and humble myself; so I said set down a
resolution which shall be like the laws of the Medes and Persians, never
to be reversed that thou wilt for this present and ever hereafter wait
upon the means, and give way to the work of God upon thy soul ; resolve
that you will go and lie at God's feet, and say, ' Lord, turn me : I am
as a bullock unaccustomed to the yoke/ Jer. xxxi. 18. thou hast
forbidden me to despair, and commanded thy creature to come to thee
for grace here I cast myself at the footstool of thy mercy; and
152 SERMONS UPON PSALM CX1X. [&ER. LXIX-
resolve you will keep up your endeavours in all the means of grace in
hearing the word, prayer, &c. Though no sensible comfort comes,
yet in obedience perform holy duties : ' At thy command,' says Peter,
' I will cast out the net,' Luke v. 5. Be diligent and frequent in
waiting upon God, and look with more seriousness and earnestness of
soul after the business of eternal life.
SEKMON LXIX.
The bands of the wicked have robbed me : but I have not forgotten
thy law. VER. 61.
IN the words observe
1. David's trial.
2. His constancy under that trial.
1. His trial is set forth by two things :
1.] The persons from whom it came, the bands of the wicked.
2. The evil done him, have robbed me.
1." The persons, ' The bands 73H of the wicked.' birr signifieth-
a cord, and also a troop or company, not of soldiers only, but others :
1 Sam. x. 5, ' Thou shalt meet a company or troop of prophets ; ' it is
the same word. Those that interpret it cords or ropes, understand it
some one way, some another. Aben Ezra, the griefs and sorrows pre
pared for the wicked have taken hold of me, and parallels it with Ps.
cxvi. 3, ' The sorrows of death compassed me, the pains of hell gat
hold of me.' Others understand it of the snares the wicked laid for
him. But the word is better translated by the Chaldee paraphrase,
catervce, the bands ; in our old translation, ' The congregations of the
wicked : ' he meaneth the multitude of his enemies leaguing together
against him.
[2.] The evil done him, they ' have robbed me.' A man may
suffer in his name by slander, in his dwelling by his exile, in his
liberty by imprisonment, in limbs or life by torture and execution, in
his estate by fine and confiscation. Many are the troubles of the
righteous ; this last is here intended. There are the depredations of
thieves and robbers, but they do not spoil for religion's sake, but the
supply of their lusts ; the plunderings of soldiers by the license of war,
when laws cease, so men are robbed or have their goods taken from
them by violence ; or else it may be by pretence of law, by fine and
confiscation, as it is said: Acts viii. 3, 'Saul made havoc of the
churches, and entering into every house, haling men, committed them
to prison ; ' Acts ix. 1, ' Saul, breathing out threatenings and slaughter
against the disciples, desires letters of the high priest, that if he found
any of this way, whether men or women, he might bring them bound
to Jerusalem.' At that time the favourers of the gospel suffered much
rapine and spoil of goods. Applying it to David's case, some think it
fulfilled when the Amalekites spoiled Ziklag, 1 Sam. xxx., and took
the women captives, and the spoil of the city. Some understand it of
the time when Absalom and his party rifled his house and defiled his-
concubines, 2 Sam. xv.
VER. 61.] SERMONS UPON PSALM cxix. 153
2. His constancy. No calamity had wrought upon him so far as to
forsake God's truth, or go against his conscience in anything.
Docl. That no temporal loss which can accrue to us by the violence
of evil men should make us forsake our duty to God.
1. That this temptation may be greater or less as it is circum
stantiated. It is here represented by David by this word, the bands
or the troops of the wicked, which implieth
[1.] Their multitudes. One froward wicked man may do much
harm in his neighbourhood, as there are some whom God reserveth as
scourges to his people and goads and thorns to their sides ; but when
many rise up against us, the temptation is the greater: Ps. iii. 1,
'Lord, how are they increased which trouble me? many are they
which rise up against me.' The sincere are but few themselves, and
they have many enemies: 1 John v. 19, 'We know that we are of
God, and the whole world lieth in wickedness.' There was a whole
world against a handful of Christians, but we must not ' follow a mul
titude to do evil.'
[2.] Their confederacy, ' The bands of the wicked : ' Ps. Ixxxiii.
5-7, ' They have consulted together with one consent, they are con
federate against thee, Gebal, Ammon, Amalek.' Though the wicked
be at enmity one with another, yet they will all agree to destroy the
people of God.
[3.] These were set on mischief; for the bands of the wicked are
spoken of here as a society opposite to that which is spoken of after
wards, ver. 63, ' I am a companion of them that fear thee, and of them
that keep thy commandments.' There are two seeds which have
enmity one against another, ' the seed of the woman,' and ' the seed
of the serpent,' Gen. iii. 15. The far greatest part of the world live
an ungodly sensual life, and therefore cannot endure those that give
an example of a holy self-denying life, John xv. 19 ; therefore the life
of godliness is usually made matter of common hatred, scorn, and
opposition, for the sensual and ungodly cannot endure the godly and
the heavenly. The more exactly any man setteth himself to obey
God, the more he crosseth the lusts and carnal interests of the wicked,
and so the more he commonly suffereth in the world. The world is
full of malice and prejudice against them ; they slander them, oppress
them, represent them under an odious character ; and they often meet
with disturbances from the assaults and injuries of wicked men.
[4.] The hurt they did him was spoiling and taking away the con
veniences of the temporal life, they ' robbed me/ Though it go no
further, yet to be deprived of those necessary and convenient comforts
is matter of sorrow in itself. It goeth near to the hearts of worldlings
to part with them, and therefore by this means they think to dis
courage the people of God ; and many times God permitteth it that
their lives, liberties, and estates shall be much in their power : Ps.
xliv. 10, ' They that hate us spoil for themselves.' God leaveth them
in their hands to dispose of them at their pleasure, which is a great
and sharp temptation to his people. The Amalekites ' left no susten
ance in Israel,' Judges vi. 4.
2. When a man is said to forsake his duty to God by such trials.
[1.] When he loseth his patience and meek submission to his will.
154 SERMONS UPON PSALM CXIX. [SER. LXIX.
Thus the Lord tried Job by the Sabseans and Chaldseans, Job i. 15,
17, who ' took away his oxen, and camels, and all his stock ; ' yet Job
meekly submitteth to the Lord's will : ver. 21, ' The Lord hath given,
and the Lord hath taken away ; blessed be the name of the Lord.'
Not o XaXSaio? afifaaTo, but Job eyeth God both in giving and
takino-: if he take, he gave before, or else we had it not to lose.
"When we look to instruments we are full of wrath : a bucket of water
cast upon us enrageth us more than a soaking shower that cometh
from heaven. Let us see God, without whom nothing cometh to pass.
[2.] When he loseth his comfort and confidence in God, for that is
a sign we live upon the creature, and cannot trust God without the
creature. Man knoweth how to put a cheat upon his own heart.
When he hath all things at full, then he talketh of living by faith ;
as those women who 'would eat their own bread, and wear their
apparel, only call us by thy name,' Isa. iv. 1. So they, though all
their happiness be bound up with the creatures, yet have the wit to
give God the name. Now God will take away the creature to see how
we can live upon himself alone : 1 Sam. xxx. 6, ' David encouraged
himself in the Lord his God.' He still maintained his hope in the
Lord when all was gone, when the emptiers had emptied him.
[3.] When we desert the truth, or go against conscience in any
thing. David telleth us here, when ' the bands of the wicked,' &c. ;
that is, ' the congregations,' says the old translation, as decreeing an
unjust sentence against him ; or ' bands,' says the new, as appointed
to attack him ; or troops, when the wicked combined against him by
troops. So the primitive Christians ' suffered the spoiling of their
goods,' Heb. x. 34 ; the Jews endeavoured to make them poor and
miserable, that they might forsake their Christianity. But we must,
with Joseph, leave our coat to keep our conscience ; and these trials, in
short, should be but the exercise of our patience and hope, and we should
be provoked to do nothing but what best becometh God's servants.
3. That we should not forsake our duty to God for temporal losses.
[1.] We entered upon the profession of Christianity on these terms :
Mat. xvi. 24, ' If any man will come after me, let him deny himself,
and take up his cross and follow me/ Life, wealth, and honours must
be forsaken : Luke xiv. 26, ' If any man come to me, and hate not his
father, and mother, and wife, and children, and brethren, and sisters,
yea, and his own life also, he cannot be my disciple.' Only relations
and life are there mentioned, goods are not ; but afterwards, ver. 33,
* He that forsaketh not all he hath/ voto et prcvparatione animi. Yet
Christ may permit some to break through at a cheaper rate, but all
must resolve on it, prepare for such a temptation. God hath not ex-
cepted it out of his covenant and dispensations ; he may when he
pleases suffer a righteous man to be stripped to the skin, therefore we
must not except it out of our resignation. The wise merchant ' sold
all/ Mat. xiii. 45, 46. When a man cometh to accept of Christ, there
is a competition. Without this
(1.) No true faith. True faith includes in it an election and choice
or esteem and valuation of Christ, not only as good, but as more excel
lent, more necessary for us, more beneficial to us than all other things.
It is prcdatio unius rei prce altera, a preference of Christ above other
VER. 61.] SERMONS UPON PSALM cxix. 155
things : Phil. iii. 7-9, ' I count all things loss for the excellency of the
knowledge of Christ/ &c. Christ is apprehended as more necessary
for the soul ; it cometh to him under an apprehension of a deep want,
and with a broken-hearted sense of misery ; we are undone without
him. We are not so though we want or lose the world ; God can
repair us here, will at last save us without these things : Luke x. 42,
' But one thing is needful.' Christ is esteemed more excellent ; the
rarest comforts of the world are but base things to his grace, but dung
and dross in comparison ; not only uncertain, but vain and empty as
to any real good : Job xxvil 8, ' For what is the hope of the hypocrite,
though he has gained, when God taketh away his soul ? ' Christ is
more beneficial to a poor sinner ; in him alone true happiness is to be
found ; therefore we must suffer anything rather than oft'end our
Saviour : Rom. viii. 39, ' No creature is able to separate us from the
love of God in Christ Jesus our Lord.'
(2.) No true love. Eeligion without self-denial in one kind or an
other is Christianity of our own making, not of Christ's. We cull
out the easy safe part of religion, and then we call this love to God
and love to Christ. No ; the true Christian love is to love God above
all. Now, one branch of loving God above all is to part with things
near and dear to us when God calleth us so to do. We must be con
tented to be crucified to the world with our Lord and Master : Mat.
x. 37, ' He that loveth father, or mother, or son, or daughter, more that
me, is not worthy of me.' An underling love Christ will not like or
accept.
[2.] On this condition we possess and enjoy the good things of this
world, namely, to part with them when God calleth us thereunto.
We are not absolute owners, but tenants at will : Haggai ii. 8, ' The
silver is mine, and the gold is mine, saith the Lord of hosts.' The
absolute disposal of the riches and wealth of the world belongeth unto
God, who hath all these things, with the power to dispose of them as
he pleaseth. Therefore he is to be eyed, acknowledged, and submitted
unto in the ordering of our lot and portion : Hosea ii. 9, c I will return,
and take away my corn in the time thereof, my wine in the season
thereof, and will recover my wool and my flax given to cover her
nakedness.' God still retaineth the dominion of the creatures in his
own hand, and we have but the stewardship and dispensation of them :
he will give and he will take away at his own pleasure. They are de
posited in our hands as a trust, for which we are accountable ; there
fore, if God demand, there should be an act of voluntary submission
and subjection on our part If we enjoy them as our own, by an
original right exclusive of God, we are usurpers but not just possessors.
We have indeed a subordinate right to prevent the encroachment of
our fellow-creatures, but that is but such a right as a man hath in
a trust, or a servant to his working tools. Surely God may dispose of
his own as he will. If we give it for God's glory, or lay out our
wealth in his service, God's right must be owned : 1 Chron. xxix. 14,
* For all things come of thee, and of thine own have we given thee.'
If God take it away by immediate providence, it was his own : Job i.
21, ' The Lord gave, and the Lord hath taken away.' If by men, if
we lose anything for God, it is his own that we lose.
156 SERMONS UPON PSALM CXIX. [SER. LXIX.
[3.] Our gain in Christ is more than our loss in the world, both here
and hereafter. So his promise : Mark x. 29, 30, ' Verily I say unto
you, there is no man that hath left house, or brethren, or sisters, or
father, or mother, or wife, or children, or lands, for my sake and
the gospel's, but he shall receive a hundred-fold now in this time,
houses, and brethren, and sisters, and mothers, and children, and lands,
with persecutions, and in the world to come eternal life.' Our religion
promiseth us spiritual recompense in this world, and eternal in the
other, but exempteth us not from persecutions. He that hath a heart
to quit anything for Christ, shall have it abundantly recompensed in
the world, with a reward much greater in value and worth than that
which he hath forsaken, sometimes more and better in the same kind ;
as Job's estate was doubled, and Valentinian, that left the place of a
tribune or captain of soldiers for his conscience, and got that of an em
peror. If not this, he giveth them a greater portion of his Spirit and
the graces thereof, more peace of conscience, and joy in the Holy Ghost,
and this is a hundred-fold better than all that we lose. Now this we
have with persecution : John xvi. 33, ' These things have I spoken
unto you, that in me you might have peace ; in the world you shall
have tribulation.' But then, for the world to come, then all shall be
abundantly made up to us in eternal life, when we shall reign with
Christ in his heavenly kingdom. This is all in all to a Christian ;
that which is lost for God is not lost. Surely in heaven we shall have
far better things than we lose here.
[4.] Because the wicked never overcome but when they foil us of
our innocency, zeal, and courage. The victory of a Christian doth
not consist in not suffering, or not fighting, but in keeping that which
we fight for : a Christian is ' more than a conqueror,' Horn. viii. 37.
Scias hominem Christo deditum mori posse, vinci non posse. He may
lose goods, lose life, yet still he overcomes whilst he is faithful to his
duty. Those that were ' as sheep appointed to the slaughter,' and
' killed all the day long,' they were oppressed and kept under, yet
were ' more than conquerors.' The way to conquer is by patience and
zeal, though we be trodden down and ruined ; not by getting the best
of opposite factions, but by keeping a good conscience, and patience,
and contentedness in sufferings. If God be honoured, if the kingdom
of Christ be advanced by our sufferings, we are victorious : Kev. xii.
11, ' They overcame by the blood of the Lamb and by the word of
their testimony, and they loved not their lives unto the death.' That
is an overcoming indeed, to die in the quarrel, and be the more glorious
conquerors. As long as a Christian keepeth the faith, whatever he
loses in the contest he has the best of it: 2 Tim. iv. 7, 'I have
fought a good fight, I have finished my course, I have kept the faith/
&c. Our victory is not to be measured by our prosperity and ad
versity, but our faithful adherence to God. Though the devil and his
instruments get their will over our bodies and bodily interests, yet if
he get not his will over our souls, we conquer, and not Satan. Christians
have not only to do with men who strike at their worldly interests, but
with Satan, who hath a spite at their souls : Eph. vi. 12, ' For we
wrestle not against flesh and blood, but against principalities and
powers, against the rulers of the darkness of this world, against spiri-
VER. 61.] SERMONS UPON PSALM cxix. 157
tual wickedness in high places.' God may give men a power over the
bodily lives of his people, and all the interests thereof; the devil
aimeth at the destruction of souls. He will let you enjoy the pleasures
of sin for a season, that deprive you of your delight in God and celestial
pleasures. He can be content you shall have dignities and honours if
they prove a snare to you ; if he seeketh to bring you to trouble and
poverty, it is to draw you from God.
[5.] Fainting argueth weakness, if not nullity of grace : Prov. xxiv.
10, ' If thou faintest in the day of adversity, thy strength is small.'
A zealous, constant mind will overcome all discouragements : 2 Tim.
i. 7, ' For God hath not given us the spirit of fear, but of power, of
love, and of a sound mind/ Trees, well rooted, will abide the blasts of
strong winds. It is hard to those that are guided by flesh and blood
to overcome such temptations, but to the heavenly mind it is more
easy.
Use 1. Of information.
1. That loss of goods for adhering to God's word by the violence
and rapine of evil-minded men is one temptation we should prepare
for : such trials may come. Such as mind to be constant must pre
pare themselves to quit their goods. We all study to shift off the
cross, but none studieth to prepare for the cross. Profession goeth at
too low a rate when people leap into it upon the impulsion of carnal
motives, or some light conviction or approbation. God taketh his
fan in his hand, and the chaff is distinguished from the solid grain.
All love aSajravov evayyeXiov, a cheap gospel : the gospel will have
many summer friends, gaudy butterflies, that fly abroad in the sun
shine ; but what cost are we content to be at for the gospel's sake ?
2. That where men make conscience of their ways, they are not apt
to be reduced by penalties, for they are guided by a higher principle
than the interests of the flesh. Conscience looks to the obligation of
duty, what we must do or not do ; not to the course of our interests
not what is safe, but what is duty. Oh ! but their sufferings may
make them serious and wise, and so reflect upon their error, and
change their mind. Ans. It rather puzzleth the case when a man is
divided between his conscience and his interests. The unsound are
blinded by their interests; but a gracious heart in a clear case is
more resolute, in a doubtful is more afraid and full of hesitancy, lest
he gratify the flesh, and so the case is more perplexed. Men sooner
come to themselves and relinquish errors if interest be not in the case.
Use 2. To exhort us to keep a good conscience, and to be faithful
with God, though our temporal interests should be endangered thereby.
The conscience of our duty should more comfort us than the loss of
temporal things should trouble our minds. But because this is not a
by-point that I am now upon, nor a small thing that I press you to,
but necessary for every candidate of eternity or true disciple of Jesus
Christ, I must direct to get this constancy of mind.
1. I will show you what is necessary to it by way of disposition or
qualification.
2. What is necessary to it by way of consideration.
1. By way of disposition.
[1.] There is required a lively faith concerning the world to come,
158 SERMONS UPON PSALM CXIX. [&EB. LXIX.
with some assurance of our interest therein. That faith is necessary
to draw off the heart from the conveniences and comforts of this life
appeareth by that, Heb. x. 34, ' Ye took joyfully the spoiling of your
goods, knowing of yourselves that ye have in heaven a better and a
more enduring substance.' There is both faith implied, and also some
assurance of our interest ; they knew there was substance to be had
in the other world. They that live by sense count present things only
substance, but the world to come only fancy and shadows ; but the
gracious heart, on the contrary, looketh upon this world as 'a vain
show/ Ps. xxxix. 6, the world to come to be only the enduring sub
stance, or that true solid good which will make us everlastingly happy.
And there is some assurance of our interest ; they had this substance ;
that is, by virtue of God's promise they had a title and right to it, and
some security for the full possession of it in due time, by the first
fruits and earnest of the Spirit. This they knew in themselves ; they
discerned their own qualifications, and fulfilling the conditions of the
promises ; and the Spirit did in some measure testify to them that they
were the sons of God ; and from all this flowed their suffering of the
loss of worldly goods, and their suffering of it joyfully.^
[2.] A sincere love to Christ is necessary, for then tliey will not quit
his interest for what is most near and dear to them in the world :
Horn. viii. 35, 'What shall separate us from the love of Christ?'
Love there is not only taken passively, for the love wherewith Christ
loveth us, but actively, for the love wherewith we love Christ. For the
things mentioned there, ' tribulation, or distress, or persecution, or
famine, or nakedness, or peril, or sword,' belong not to the latter ; for
tribulation is not wont to withdraw God from loving us, but us from
loving God. It is we that are assaulted by tribulation, and not Go<J
nor Christ : it is our love which the temptation striketh at. A man
that loveth Christ sincerely will be at some loss for him. Christ is
rather held by the heart than by the head only. They that make a
religion of their opinions will find no such effect, if they have a faith
that never went deeper than their brains and their fancies, that reacheth
not their heart, and doth not stir up their love to Christ, that will not
enable them to hold out against temptations. Though men may
sacrifice some of their weaker lusts and petty interests, yet they will
not forsake all for his sake : he that loveth Christ will not leave him.
Why doth a sinner deny himself for his lusts ? he loveth them, and
sacrifices his time, strength, estate, conscience. So a Christian that
knoweth Christ hath loved him, and therefore loveth Christ again ;
he will not easily quit him and his truth. A bare belief is only in the
head, which is but the entrance into the inwards of the soul ; it is the
heart which is Christ's castle and citadel. A superficial assent may
let him go, but a faith which worketh by love produceth this close
adherence. Well, if we would endure spoiling of our goods, it is our
wisdom to consider what we love most, and can least part withal.
Christ is infinitely to be valued, as more precious than all the wealth
in the world.
[3.] A well-grounded resolution in the truth : 1 Thes. v. 21, ' Prove
all things; hold fast that which is good/ When we take up the
ways of God upon fashion, or half conviction, or probable reasons, and
VER. 61.] SERMONS UPON PSALM cxix. 159
do not resolve upon sound evidence, we are in danger to be shaken
when it is a costly thing to be a sincere Christian ; but when conscience
is soundly informed, then all things give way to conscience. If the
wicked spoil us of our goods, they should not spoil us of our best
treasure, which is a good conscience. Whatever power they have by
God's permission over our outward estates, they have no power over
our consciences; that is the best friend or the worst enemy. No
bird singeth so sweetly as the bird in our bosoms ; here heaven or hell
is begun, and the solaces of the outward life are nothing to this.
[4.J A contempt of the world. Our earthly affections must bo
mortified, and that upon a twofold account :
(1.) That we may freely part with them ; for if they be overvalued,
our affliction will be according to the degree of our affection : Mark x.
22, ' He was sad at that saying, and went away grieved, for he had
great possessions.' We cannot so freely resign them to God, and leave
all for treasure in heaven.
(2.) That we may more entirely depend upon God : Heb. xiii. 5, ' Let
your conversation be without covetousness, and be content with such
things as ye have ; for he hath said, I will never leave you nor forsake
you.' Till the heart be purged from carnal affections, the promises
of God have little force and respect with us. A little satisfieth a con
tented and a weaned mind, and he can the better cast himself upon
God's providence.
[5.] A sound belief of God's providence ; this hath a great influence
upon a free parting with our estates for our conscience' sake : Heb. xi.
8, by faith Abraham left his country, kindred, possessions, and trusted
himself blindfold with God's providence. This principle was made
use of when the king was troubled about the hundred talents: 2
Chron. xxv. 9, saith the man of God, ' The Lord is able to give thee
much more than this.' God's providence is enough for a gracious
heart Indeed it is hard to maintain such a faith in providence when
exposed to great injuries. We are apt to doubt of it; goodness
seemeth to be neglected by him: Ps. Ixxiii. 14, 'Verily I have
cleansed my heart in vain, and washed my hands in innocency.' Doth
God know ? But a Christian must believe in hope against hope.
2. Remedies by way of consideration.
[1.] They cannot rob us of spiritual and eternal riches, of the fear
of God, love of God ; treasures in heaven are out of their reach :
Mat. vi. 19, 20, 'Lay not up for yourselves treasures upon earth,
where moth and rust doth corrupt, and where thieves break through
and steal ; but lay up for yourselves treasures in heaven, where neither
moth nor rust doth corrupt, and where thieves do not break through
or steal.' Your joy shall no man take from you,' John xvi. 22.
Heavenly things can never be taken from their owners.
[2.] If they cannot take away our God and Christ, we shall be
certainly happy. All things in the world depend on God and Christ :
' The favour of the Lord maketh rich/ Prov. x. 22 ; without his
blessing nothing prospereth. All judgment is in the hands of Christ,
John v. 22. He hath the government of the world, or dominion over
all things which may conduce to help or hinder his people's happi-
nesa Things are not left to their arbitrament or uncertain contin-
160 SERMONS UPON PSALM CXIX. [SEB. LXX.
gency, but are under the government of a supreme providence, in the
hand of him that loves us.
[3.] Tried friendship is most valuable: James i. 12, 'Blessed is
the man that endureth temptation, for when he is tried he shall receive
the crown of life, which the Lord hath promised to them that love him.'
[4.] If we suffer with Christ, we shall also be glorified with him :
Kom. viii. 17, 'If so be that we suffer with him, that we may be also
glorified together/
SERMON LXX.
At midnight I will rise to give thanks unto thee, because of thy
righteous judgments. VEB. 62.
IN these words observe three things :
1. David's holy employment, or the duty promised, giving thanks to
God.
2. His earnestness and fervency, implied in the time mentioned, at
midnight I will rise; rather interrupt his sleep and rest than God
should want his praise.
3. The cause or matter of his thanksgiving, because of thy righteous
judgments, whereby he meaneth the dispensations of his providence
in delivering the godly and punishing the wicked according to his
word. Where observe
1. The term by which these dispensations are expressed, judgments.
2. The adjunct, righteous judgments.
1. For the term, 'judgments,' they are so called partly because they
are God's judicial acts belonging to his government of the world ;
partly because they are dispensed according to his word, the sentences
of which are also called judgments. There are the judgments of his
mouth and of his hand : Ps. cxix. 13, ' With my lips have I declared
all the judgments of thy mouth.'
2. The adjunct, ' righteous,' or the judgments of thy righteousness ;
so called because they are holy, just, and full of equity.
Doct. 1. One special duty wherein the people of God should be much
exercised is thanksgiving.
Doct. 2. That, God's providence rightly considered, we shall in the
worst times find much more cause to give thanks than to complain.
Doct. 3. That a heart deeply affected with God's providence will
take all occasions to praise God and give thanks to his name, both in
season and out of season.
Doct. 1. One special duty wherein the people of God should be much
exercised is thanksgiving. This duty is often pressed upon us : Heb.
xiii. 15, ' Let us offer the sacrifice of praise continually, which is the
fruit of our lips ;' giving thanks unto his name. There are two words
there used, praise and thanksgiving : generally taken, they are the
same ; strictly taken, thanksgiving differeth from praise. They agree
that we use our voice in thanksgiving, as we do also in praise, for they
are both said to be the fruit of our lips. What is in the prophet Hosea,
VER. 62.] SERMONS UPON PSALM cxix. 161
chap. xiv. 2, ' calves of our lips/ is in the Septuagint, ' the fruit of our
lips ; ' and they both agree that they are a sacrifice offered to our su
preme benefactor, or that they belong to the thank-offerings of the
gospel. But they differ in that thanksgiving belongeth to benefits
bestowed on ourselves or others ; but in relation to us, praise to any
excellency whatsoever. Thanksgiving may be in word or deed ; praise
in words only. Well, then, thanksgiving is a sensible acknowledg
ment of favours received, or an expression of our sense of them, by
word and work, to the praise of the bestower. The object of it is the
works of God as beneficial unto us, or to those who are related to us, or
in whose good or ill we are concerned. As public persons, as magis
trates : 1 Tim. ii. 1, 2, 'I exhort, therefore, that, first of all, suppli
cation, prayers, intercessions, and giving of thanks be made for all
men ; for kings, and for all that are in authority.' Pastors of the
church: 2 Cor. i. 11, ' You also helping together by prayer for us,
that for the gift bestowed upon us by the means of many persons,
thanks may be given by many on our behalf.' Or our kindred accord
ing to the flesh, or some bond of Christian duty : Rom. xii. 15, ' Rejoice
with them that do rejoice.' Another place where this duty is enforced
is Eph. v. 20, where we are bidden to ' give thanks always for all
things unto God and the Father in the name of our Lord Jesus Christ ;'
where you see it is a duty of a universal and perpetual use, and one
wherein the honour of God and Christ is much concerned. A third
place is 1 Thes. v. 18, ' In everything give thanks, for this is the will
of, God in Christ Jesus concerning you/ See what reason he urgeth ; the
express will of God requiring this worship at our hands. We are to
obey intuitu voluntatis. God's will is the fundamental reason of our
obedience in every commandment ; but here is a direct charge, now
God hath made known the wonders of his love in Christ.
I shall prove to you that this is a necessary duty, a profitable duty,
a pleasant and delightful duty.
1. The necessity of being much and often in thanksgiving will appear
by these two considerations :
[1.] Because God is continually beneficial to us, blessing and deliver
ing his people every day, and by new mercies giveth us new matter of
praise and thanksgiving : Ps. Ixviii. 19, ' Blessed be the God of our
salvation, who loadeth us daily with his benefits, Selah.' He hath con
tinually favoured us and preserved us, and poured his benefits upon
us. The mercies of every day make way for songs which may sweeten
our rest in the night ; and his giving us rest by night, and preserving
us in our sleep, when we could not help ourselves, giveth us songs in
the morning. And all the day long we find new matter of praise :
our whole work is divided between receiving and acknowledging.
[2.] Some mercies are so general and beneficial that they should
never be forgotten, but remembered before God every day. Such as
redemption by Christ : Ps. cxi. 4, ' He hath made his wonderful
works to be remembered.' We must daily be blessing God for Jesus
Christ : 2 Cor. ix. 15, ' Thanks be unto God for his unspeakable gift.'
I understand it of his grace by Christ. We should ever be thus
blessing and praising him; for the keeping of his great works in memory
is the foundation of all love and service to God.
TOL. VIL L
162 SERMONS UPON PSALM; CXIX. [SER. LXX-
2. It is a profitable duty. The usefulness of thanksgiving appeareth
with respect to faith, love, and obedience.
[1.] With respect to faith. Faith and praise live and die together ;
if there be faith, there will be praise ; and if there be praise, there will
be faith. If faith', there will be praise, for faith is a bird that can sing
in winter : Ps. Ivi. 4, ' In God will I praise his word, in God have I
put my trust ; I will not fear what flesh can do unto me ; ' and ver.
10, ' In God I will praise his word, in the Lord I will praise his word."
Hi's word is satisfaction enough to a gracious heart ; if they have his
word, they can praise him beforehand, for the grounds of hope before
they have enjoyment. As Abraham, when he had not a foot in the
land of Canaan, yet built an altar and offered sacrifices of thanks
giving, because of God's grant and the future possession in his pos
terity, Gen. xiii. 18. Then, whether he punisheth or pitieth, we will
praise him and glory in him. Faith entertaineth the promise before
performance cometh, not only with confidence, but with delight and
praise. The other part is, if praise, there will be faith ; that is,
supposing the praise real, for it raiseth our faith to expect the
like again, having received so much grace already. All God's praises
are the believer's advantage, the mercy is many times given as a
pledge of more mercy. In many cases Deus donando debet. If life,
he will give food and bodily raiment. It holdeth good in spiritual
things. If Christ, other things with Christ. One concession draweth
another ; if he spares me, he will feed me, clothe me. The attributes
from whence the mercy cometh is the pillar of the believer's con
fidence and hope. If such a good, then a fit object of trust. If I have
found him a God hearing prayer, ' I will call upon him as long as I
live,' Ps. cxvi. 2. Praise doth but provide matter of trust, and repre
sent God to us as a storehouse of all good things, and a sure foun
dation for dependence.
[2.] The great respect it hath to love. Praise and thanksgiving is
an act of love, and then it cherisheth and feedeth love. It is an act of
love to God, for if we love God we will praise him. Prayer is a work
of necessity, but praise a mere work of duty and respect to God. We
would exalt him more in our own hearts and in the hearts of others :
Ps. Ixxi. 14, * I will hope continually, and will yet praise thee more
and more.' We pray because we need God, and we praise him because
we love him. Self-love will put us upon prayer, but the love of God
upon praise and thanksgiving ; then we return to give him the glory.
Those that seek themselves will cry to him in their distress ; but those
that love God cannot endure that he should be without his due honour.
In heaven, when other graces and duties cease, which belong to this im
perfect state, as faith and repentance cease, yet love remaineth; and be
cause love remaineth, praise remaineth, which is our great employment
in the other world. So it feedeth and cherisheth love, for every benefit
acknowledged is a new fuel to keep in the fire : Ps. xviii. 1, ' I will love
thee,0 Lord, my strength;' Ps. cxvi. 1, ' I will love the Lord, who hath
heard the voice of my supplications ; ' Deut. xx-x. 20, ' That thou mayest
love the Lord, who is thy life, and the length of thy days/ The soul
by praise is filled with a sense of the mercy and goodness of God, so-
that hereby he is made more amiable to us.
VER. 62.] . SERMONS UPON PSALM cxix. 163
[3.] With respect to submission and obedience to his laws and
providence.
(1.) His laws. The greatest bond of duty upon the fallen creature
is gratitude. Now grateful we cannot be without a sensible and ex
plicit acknowledgment of his goodness to us : the more frequent and
serious in that, the more doth our love constrain us to devote ourselves
to God : Rom. xii. 1, ' I beseech you therefore, brethren, by the mercies
of God, that you present yourselves a living sacrifice, holy, acceptable
to God, which is your reasonable service.' To live to him : 2 Cor. v.
14, 15, ' For the love of Christ constraineth us, because we thus judge,
that if one died for all, then were all dead, and that he died for all,
that they which live should not henceforth live unto themselves, but
unto him which died for them, and rose again.' And therefore praise
and thanksgiving is a greater help to the spiritual life than we are
usually aware of; for, working in us a sense of God's love, and an
actual remembrance of his benefits (as it will do if rightly performed),
it doth make us shy of sin, more careful and solicitous to do his will.
Shall we offend so good a God ? God's love to us is a love of bounty;
our love to God is a love of duty, when we grudge not to live in subjec
tion to him : 1 John v. 3, ' His commandments are not grievous.'
(2.) Submission to his providence. There is a querulous and sour
spirit which is natural to us, always repining and murmuring at God's
dealing, and wasting and vexing our spirits in heartless complaints.
Now, this fretting, quarrelling, impatient humour, which often showeth
itself against God even in our prayers and supplications, is quelled by
nothing so much as by being frequent in praises and thanksgivings :
Job i. 21, ' The Lord hath given, and the Lord hath taken away ;
blessed be the name of the Lord.' It is an act of holy prudence in the
saints, when they are under any trouble, to strain themselves to the
quite contrary duty of what temptations and corruptions would drive
them unto. When the temptation is laid to make us murmur and
swell at God's dealings, we should on the contrary bless and give
thanks. And therefore the Psalmist doth so frequently sing praises in
the saddest condition. There is no perfect defeating the temptation
but by studying matter of praise, and to set seriously about the duty.
So Job ii. 10, ' Shall we receive good at the hand of God, and shall we
not receive evil ? ' Shall we receive so many proofs of the love of God,
and quarrel at a few afflictions that come from the same hand, and
rebel against his providence when he bringeth on some needful trouble
for our trial and exercise ? and having tasted so much of his bounty
and love, repine and fret at every change of dealing, though it be use
ful to purge out our corruptions, and promote our communion with
God ? Surely nothing can be extremely evil that cometh from this
good hand. As we receive good tilings cheerfully and contentedly, so
must we receive evil things submissively and patiently.
3. It is a most delightful work to remember the many thousand
mercies God hath bestowed on the church, ourselves, and friends. To
remember his gracious word and all the passages of his providence ;
is this burdensome to us ? Ps. cxlvii. 1, ' Praise ye the Lord, for it is
pleasant ; ' and Ps. cxxxv. 3, ' Sing praises unto his name, for it is
pleasant' Next to necessity, profit; next to profit, pleasure. No
164 SEKMONS UPON PSALM CXIX. [SfiB. LXX.
necessity so great as spiritual necessity, because our eternal well-being
or ill-being dependeth on it ; and beggary is nothing to being found
naked in the great day. No profit so great as spiritual ; that is not
to be measured by the good things of this world, or a little pelf, or the
great mammon, which so many worship; but some spiritual and divine
benefit, which tendeth to make us spiritually better, more like God,
more capable of communion with him ; that is true profit, it is an
increase of faith, love, and obedience. So for pleasure and delight ;
that which truly exhilarateth the soul, begets upon us a solid impres
sion of God's love, that is the true pleasure. Carnal pleasures are
unwholesome for you, like luscious fruits, which make you sick.
Nothing is so hard of digestion as carnal pleasures. This feedeth the
flesh, warreth against the soul ; but this holy delight that resulteth from
the serious remembrance of God, and setting forth his excellences and
benefits, is safe and healthful, and doth cheer us but not hurt us.
Use. Oh, then, let us be oftener in praising and giving thanks to
God 1 Can you receive so much, and beg so much, and never think
of a return or any expression of gratitude ? Is there such a being as
God, have you all your supplies from him, and will you not take some
time to acknowledge what he hath done for your souls ? Either you
must deny his being, and then you are atheists ; or you must deny his
providence, and then you are epicureans, next door to atheism ; or you
must deny such a duty as praise and thanksgiving, and then you are
anti-scripturists, for the scripture everywhere calleth for it at our
hands ; or else, if you neglect this duty, you live in flat contradiction
to what you profess to believe, and then you are practical atheists, and
practical epicureans, and practical anti-scripturists ; and so your con
demnation will be the greater, because you own the truth but deny the
practice. I beseech you, therefore, to be often alone with God, and that
in a way of thanksgiving, to increase your love, faith, and obedience,
and delight in God. Shall I use arguments to you ?
1. Have you received nothing from God ? I put this question to
you, because great is our unthankfulness, not only for common benefits,
but also for special deliverances the one not noted and observed,
the other not improved. Humble persons will find matter of praise
in very common benefits, but we forget even signal mercies. There
fore, I say, have you received nothing ? Now, consider, is there no
return due ? You know the story, Luke xvii. 15-19, Christ healed
ten lepers, and but one of them ' returned and with a loud voice glori
fied God, and fell down at his feet giving thanks, and he was a Sama
ritan. And Jesus answering said, Were there not ten cleansed, but
where are the nine ? There are not found that returned to give glory
to God, save this stranger. And he said unto him, Arise, go thy way ;
thy faith hath made thee whole.' All had received a like benefit, but
one only returned, and he a Gentile and no Jew, to acknowledge the
mercy. They were made whole by a miraculous providence, he was
made whole by a more gracious dispensation : ' Thy faith hath made
thee whole ; ' he was dismissed with a special blessing. God scatter-
eth his benefits upon all mankind, but how few own the supreme
benefactor ! Surely a sensible heart seeth always new occasions of
praising God, and some old occasions that must always be remembered,
VER. 62.] SERMONS UPON PSALM cxix. 165
always for life, and peace, and safety, and daily provision ; and always
for Christ, and the hopes of eternal life. Surely if we have the com
fort, God should have the glory : Ps. xcvi. 8, ' Give unto the Lord
the glory due unto his name, bring an offering, and come into his
courts.' He that hath scattered his seed expecteth a crop from you.
2. How disingenuous is it to be always craving, and never giving
thanks ! It is contrary to his directions in the word ; for he showeth
us there that all our prayers should be mingled with a thankful sense
and acknowledgment of his mercies : Phil. iv. 6, ' In everything let
your requests and supplications be made known with thanksgiving.'
Do not come only in a complaining way : Col. iv. 2, ' Continue in
prayer, and watch in the same with thanksgiving.' They are not holy
requests unless we acknowledge what he hath done for us, as well as
desire him to do more. Nothing more usual than to come in our
necessities to seek help ; but we do not return, when we have received
help and relief, to give thanks. When our turn is served, we neglect
God Wants urge us more than blessings, our interest swayeth us
more than duty. As a dog swalloweth every bit that is cast to him,
and still looketh for more, we swallow whatever the bounty of God
casteth out to us without thanks, and when we need again, we would
have more, and though warm in petitions, yet cold, rare, infrequent in
gratulations. It is not only against scripture, but against nature.
Ethnics abhor the ungrateful, that were still receiving, but forgetting
to give thanks. It is against justice to seek help of God, and when
we have it to make no more mention of God than if we had it from
ourselves. It is against truth ; we make many promises in our afflic
tion, but forget all when well at ease.
3. God either takes away or blasts the mercies wjiich we are not
thankful for. Sometimes he taketh them from us : Hosea ii. 8, 9, 'I
will take away my corn in the time thereof, and my wine in the season
thereof, and I will recover my wool and flax.' Why ? ' She doth not
know that I gave her corn, and wine, and oil, and gave her silver and
gold.' Where his kindness is not taken notice of, nor his hand seen
and acknowledged, he will take his benefits to himself again. We know
not the value of mercies so much by their worth as by their want ; uxnrep
o<f>0a\fji,oi TO ayav \afnrpov oittc opw&i a thing too near the eye cannot
be seen. God must set things at a distance to make us value them.
If he take them not away, yet many times he blasts them as to their
natural use : Mai. ii. 2, ' And if you will not hear, and if you will not
lay it to heart to give glory to my name, saith the Lord of hosts, 1
will even send a curse upon you, and I will curse your blessings ; yea,
I have cursed them already, because you do not lay it to heart.' The
creature is a deaf-nut ; when we come to crack it, we have not the
natural blessing as to health, strength, and cheerfulness, Acts xiv. 17;
or if food, yet not gladness of heart with it ; or we have not the sancti
fied use, it is not a mercy that leadeth us to God. A thing is sanctified
when it is a bono in bonum, if it cometh from God and leadeth us
to God : 1 Cor. iii. 21-23, ' All things are yours ; whether Paul, or
Apollos, or Cephas, or the world, or life, or death, or things present,
or things to come, all are yours, for you are Christ's, and Christ is
God's.' You have a covenant right, a holy use.
166 SERMONS UPON PSALM CXIX. [SER. LXX.
4. Bless him for favours received, and you shall have more. Thanks
giving is the kindly way of petitioning, and the more thankful for
mercies, the more they are increased upon us. Vapours drawn up
from the earth return in showers to the earth again. The sea poureth
out its fulness into the rivers, and all rivers return to the sea from
whence they came : Ps. Ixvii. 5, 6, ' Let the people praise thee, God;
yea, let all the people praise thee : then shall the earth yield her
increase, and God, even our own God, shall bless us.' When springs
lie low, we pour a little water into the pump, not to enrich the foun
tain, but to bring up more for ourselves. It is not only true of outward
increase, but of spiritual also: Col. ii. 7, ' Be ye rooted in the faith,
and abound therein with thanksgiving.' If we give thanks for so much
grace as we have already received, it is the way to increase our store.
We thrive no more, get no more victory over our corruptions, because
we do no more give thanks.
5. When God's common mercies are well observed or well improved,
it fits us for acts of more special kindness. In the story of the lepers
Luke xvii. 19, ' Thy faith hath made thee whole,' he met not only
with a bodily cure, but a soul cure: Luke xvi. 11, ' If, therefore, ye
have not been faithful in the unrighteous mammon, who will commit
to your trust the true riches ? ' When we suspect a vessel leaketh, we
try it with water before we fill it with wine. You are upon your trial ;
be thankful for less, God will give you more. Means or directions :
[1.] Heighten all the mercies you have by all the circumstances
necessary to be considered. By the nature and kind of them : spiritual
eternal blessings first ; the greatest mercies deserve greatest acknow
ledgment : Eph. i. 3, ' Blessed be the God and Father of our Lord
Jesus Christ, who hath blessed us with all spiritual blessings in heavenly
places in Christ' Christ's spirit, pardon of sins, heaven, the way of
salvation known, accepted, and the things of the world as subordinate
helps. Luke x. 20, 'Notwithstanding in this rejoice not, that the
spirits are subject to you, but rather rejoice because your names are
written in heaven.' Then consider your sense in the want of mercies ;
what high thoughts had you then of them ? The mercies are the
same when you have them and when you want them, only your appre
hensions are greater. If affectionately begged they must be affection
ately acknowledged, else you are a hypocrite either in the supplication
or gratulation. Consider the person giving, God, so high and glorious.
A small remembrance from a great prince, no way obliged, no way
needing me, to whom I can be no way profitable, a small kindness
melts us, a gift of a few pounds, a little parcel of land. Do I court
him and observe him ? There is less reason why God should abase
himself to look upon us or concern himself in us : Ps. cxiii. 6, ' He
humbleth himself to behold the things that are in heaven and in the
earth/ We have all things from him. Consider the person receiving ;
so unworthy : Gen. xxxii 10, ' I am not worthy of the least of all the
mercies and of all the truth which thou hast showed unto thy servant ;'
2 Sam. vii. 18, ' Who am I, Lord God, and what is my house, that
thou hast brought me hitherto ? ' Consider the season ; our greatest
extremity is God's opportunity : Gen. xxii. 14, ' In the mount of the
Lord it shall be seen,' when the knife was at the throat of kis son ;
YER. 62.] SERMONS UPON PSALM cxix. 167
2 Cor. i. 9, 10, ' We had the sentence of death in ourselves, that we
should not trust in ourselves, but in God, which raiseth the dead, who
delivered us from so great a death, and doth deliver ; in whom we
trust, that he will yet deliver us.' Consider the end and fruit of his
mercy ; it is to manifest his special love to us, and engage our hearts
to himself : Isa. xxxviii. 17, ' Thou hast in love to my soul delivered
it from the pit of corruption,' or ' thou hast loved me from the grave;'
otherwise God may give things in anger. Consider the means by
which he brought them about, when unlikely, unexpected in themselves,
weak, insufficient. The greatest matters of providence hang many
times upon small wires : a lie brought Joseph into prison, and a dream
fetched him out, and he was advanced, and Jacob's family fed. Con
sider the number of his mercies : Ps. cxxxix. 17, ' How precious also
are thy thoughts unto me, God ! how great is the sum of them ! '
The many failings pardoned, comforts received, dangers prevented,
deliverances vouchsafed. How he began with us before all time, con
ducted us in time, and hath been preparing for us a happiness which
we shall enjoy when time shall be no more.
[2.] Satisfy yourselves with no praise and thanksgiving but what
leaveth the impression of real effects upon the soul ; for God is not
flattered with empty praises and a little verbal commendation. There
is a twofold praising of God by expressive declaration or by objective
impression. Now, neither expression nor impression must be excluded.
Some platonical divines explode and scoff at the verbal praise more
than becometh their reverence to the word of God : Ps. 1. 23, ' He that
offereth praise glorifieth me.' But then the impression must be looked
.after too, that we be like that God whom we commend and extol,
that we depend on him more, love him more fervently, serve him more
cheerfully.
Doct. 2. That God's providence rightly considered, we shall find in
the worst times much more cause to give thanks than to complain. I
observe this because David was now under affliction. He had in the
ionner verse complained that ' the bands of the wicked had robbed
Jiim/ yet even then would he give thanks to God.
1. Observe here, the matter of his thanksgiving was God's provi-
dence according to his word, seen in executing threatenings on the
wicked, and performing his promises to the godly. God's word is one
of the chiefest benefits bestowed on man, and therefore should be a
subject of our praises. Now, when this is verified in his providence,
and we see a faithful performance of those things in mercy to his
servants, and in justice to his enemies, and the benefits and advantages
of his law to them that are obedient, and the just punishment of the
disobedient, and can discern not only a vein of righteousness but of
truth in all God's dealings, this is a double benefit, which must be
taken notice of, and acknowledged to God's praise. Christians !
how sweet is it to read his works by the light of the sanctuary, and to
learn the interpretation of his providence from his Spirit by his word :
Ps. Ixxiii. 17, ' I went into the sanctuary of God, then understood I
their end ; ' by consulting the scriptures he see the end and close of
them that walk not according to God's direction : his word and works
do mutually explain one another. The sanctuary is the place where
1G8 SERMONS UPON PSALM CXIX. [SER. LXX.
God's people meet, where his word is taught, where we may have
satisfaction concerning all his dealings.
2. That when any divine dispensation goeth cross to our affections,
yea, our prayers and expectations, yet even then can faith bring meat
out of the eater, and find many occasions of praise and thanksgiving
to God ; for nothing falleth out so cross but we may see the hand of
God in it working for good.
[1.] Though we have not the blessing we seek and pray for, yet we
give thanks because God hath been sometimes entreated, he hath showed
himself a God hearing prayer, and is only delaying now until a more
fit time wherein he may give us that which is sought : Ps. xliii. 5,
' Hope thou in God, for I shall yet praise him, who is the health of
my countenance, and my God.' Now we are mourning, but he is our
God, and we are not left without hope of a blessed issue. God, that
hath been gracious, will be gracious again. He is our gracious father
when we are under his sharpest corrections, a father when he striketh
or frowneth ; therefore we are not without hope that he will give us
opportunities again of glorifying his name.
[2.] We bless God for continuing so long the mercies which he hath
taken from us. Former experiences must not be forgotten : ' Ebenezer,
hitherto the Lord hath helped us.' If he shall afflict us afterward,
yet ' hitherto he hath helped us,' 1 Sam. vii. 12. If he take away life,
it is a mercy that he spared it so long for his own service and glory ;
if liberty, that we had such a time of rest and intermission.
[3.] God is yet worthy of praise and thanksgiving for choicer
mercies yet continued, notwithstanding all the afflictions laid upon us.
That we have his Spirit supporting us under our trials, and enabling
us to bear them : 1 Peter iv. 13, 14, ' Kejoice, inasmuch as ye are
partakers of Christ's sufferings ; that when his glory shall be revealed,
ye may be glad also with exceeding joy. For if ye be reproached for
the name of Christ, happy are ye ; for the spirit of glory and of God
resteth on you.' And that we have any peace of conscience : Rom. v.
1, ' Therefore, being justified by faith, we have peace with God through
our Lord Jesus Christ.' That the hope of eternal life is not diminished
but increased by our afflictions : Eom. v. 4, 5, ' We glory in tribulation,
knowing that tribulation worketh patience, and patience experience,
and experience hope, and hope maketh not ashamed : because the love
of God is shed abroad in our hearts by the Holy Ghost, which is given
unto us.' That many of our natural comforts are yet left, and God
will supply us by ways best known to himself.
[4.] That evils and afflictions which light upon us for the gospel's
sake, or righteousness' sake, and Christ's name's sake, are to be reckoned
among our .privileges, and deserve praise rather than complaint : Phil.
i. 29, ' To you it is given in the behalf of Christ, not only to believe
on him, but also to suffer for his sake.' If it be a gift, it is matter
of praise.
[5.] Take these evils in the worst notion, they are less than we
have deserved: Ezra ix. 13, 'And after all that is come upon us for
our evil deeds, and for our great trespass, seeing that thou our God
hast punished us less than our iniquities deserve.' Babylon is not
hell, and still that should be acknowledged.
VER. 62.] SERMONS UPON PSALM cxix. 1G9
[6.] That no evil hath befallen us but such as God can bring good
out of them : Rom. viii. 28, ' All things shall work together for good
to them that love God.' All things that befall a Christian are either
good, or shall turn to good ; either to good natural : Gen. 1. 20, ' Ye
thought evil, but God meant it for good ;' or good spiritual : Ps. cxix.
75, ' I know, Lord, that thy judgments are right, and that thou in
faithfulness hast afflicted me;' or good eternal: 2 Cor. iv. 17, 'For
our light affliction, which is but for a moment, worketh for us a far
more exceeding and eternal weight of glory.'
Use 1. For information, that God's righteous judgments are matter
of praise and thanksgiving. An angel is brought in speaking, Rev.
xvi. 5, ' Thou art righteous, Lord, which art, and wast, and shaft
be, because thou hast judged thus.' Indeed, the formal object of
thanksgiving and praise is some benefit : Ps. cxxxv. 3, ' Praise the
Lord, for the Lord is good.' We praise God for his judgments, be
cause they are just and right ; we praise God for his mercies, not only
because they are just and equal, but comfortable and beneficial to us,
and so a double ground of thanksgiving.
Use 2. For reproof, that we make more noise of a little trouble than
we do of a thousand benefits that remain with us. We fret and com
plain and manifest the impatiency of the flesh ; like a great machine or
carriage, if one pin be out of order, all stoppeth, or one member hurt,
though all the rest of the body be sound ; or as Haman, the favours
of a great king, pleasures of a luxurious court, all this availeth him
nothing as long as Mordecai was in the gate, Esther v. 13 ; not
withstanding his riches, honours, multitude of children, great offices,
this damped all his joy: Mai. i. 2, ' I have loved you, saith the Lord ;
yet ye say, Wherein hast thou loved us ? ' Non quod Jiabet numeral, <kc.
Oh 1 let us check this complaining spirit ; let us consider what is left,
not what God hath taken away ; what we may or shall have, not what
we now want ; what God is, and will be to his people, though we see
little or nothing in the creature.
Doct. 3. That a heart deeply affected with God's providence will
take all occasions to praise and give thanks.
1. It is certain that our whole life should be a real expression of
thankfulness to God. The life of a Christian is a life of love and
praise, a hymn to God : 1 Peter ii. 9, ' But ye are a chosen gene
ration, a royal priesthood, a holy nation, a peculiar people, that ye
should show forth the praises of him who hath called you but of dark
ness into his marvellous light.' Christianity is a confession ; the visible
acting of godliness is a part of this confession ; we are all saved as con
fessors or martyrs. Now the confession is made both in word and deed.
2. There are special occasions of thanksgiving and praise to God, as
the apostle bids Timothy preach : 2 Tim. iv. 2, cvKaipw dicaipa)?, ' in
season, out of season,' meaning thereby that he should not only take
ordinary occasions, but extraordinary ; he should make an opportunity
where he found none. So we should press Christians to praise
God not only in solemn duties, when the saints meet together to
praise, but extraordinarily redeem time for this blessed work ; yea, in
terrupt our lawful sleep and repose, to find frequent vacancies for so
necessary a duty as the lauding and magnifying of God's mercy.
170 SERMONS UPON PSALM CXIX. [SER. LXX.
3. As for rising up at midnight, we can neither enforce it as a duty
upon you, nor yet can we condemn it. It was an act of heroical zeal in
David, who employed his time waking to the honour of God, which
others spent in sleeping ; and we read that Paul and Silas ' sang
praises at midnight,' Acts xvi. 25, though then in the stocks, and they
had been scourged the day before. And it is said, Job xxxv. 10, ' None
saith, Where is God my maker, who giveth songs in the night?'
that is, giveth matter of praise if we wake in the night. And David
saith elsewhere, Ps. xlii. 8, ' The Lord will command his loving-
kindness in the day-time, and in the night his song shall be with me ; '
day and night he would be filled with a sense of God's love, and with
songs of praise. Therefore we cannot condemn this, but must highly
commend it. Let men praise God at any time, and the more they
deny themselves to do it, the more commendable is the action ; yet we
cannot enforce it upon you as a necessary duty, as the Papists build
their nocturnal devotions upon it. That which we disapprove in them
is, that those hours instituted by men they make necessary ; that they
direct their prayers to saints and angels which should only be to God,
that they might mingle them with superstitious ceremonies and,
observances ; that they pray and sing in an unknown tongue without
devotion, appropriating it to a certain sort of men, to clerks for their
gain, with an opinion of merit. The primitive Christians had their
hymnos antelucanos, but in persecution, their a\eKrpo<j)a>via<;, saith
Clem. Alexandrinus ; but what is this to superstitious night-services ?
4. Though we cannot enforce the particular observance upon you,
yet there are many notable lessons to be drawn from David's practice.
[1.] The ardency of his devotion, or his earnest desire to praise
God, ' at midnight ; ' then, when sleep doth most invade us, then he
would rise up. His heart was so set upon the praising of God, and
the sense of his righteous providence did so affect him, and urge him,
or excite him to this duty, that he would not only employ himself
in this work in the day-time, and so show his love to God, but he
would rise out of his bed to worship God and celebrate his praise. That
which hindereth the sleep of ordinary men is either the cares of this
world, the impatient resentment of injuries, or the sting of an evil con
science : these keep others waking, but David was awaked by a desire
to praise God ; no hour is unseasonable to a gracious heart ; he is ex
pressing his affection to God when others take their rest. Thus we
read of our Lord Christ, that he spent whole nights in prayer, Luke vi.
12. It is said of the glorified saints in heaven, that they praise God
continually : Kev. vii. 17, ' They are before the throne of God, and
serve him day and night in his temple, and he that sitteth on the
throne shall dwell among them.' Now, holy men, though much hin
dered by their bodily necessities, yet they will come as near as present
frailty will permit ; we oftentimes begin the day with some fervency
of prayer and praise, but we faint ere even.
[2.] His sincerity, seen in his secrecy. David would profess his
faith in God when he had no witness by him, at midnight, then no
hazard of ostentation. It was a secret cheerfulness and delighting in
God when alone ; he could have no respect to the applause of men,
but only to approve himself to God who seeth in secret. See Christ's
VER. G3.] SERMONS UPON PSALM cxix. 171
direction, Mat. vi. 6, ' But thou, when thou prayest, enter into thy
closet, and when thou hast shut thy door, pray to thy Father which is
in secret, and thy Father which seeth in secret shall reward thee
openly ; ' his own practice : Mark i. 35, ' Rising early in the morning,
he went into a desert to pray.' Both time and place implied secrecy.
[3.] We learn hence the preciousness of time. It was so to David.
. See how he spendeth the time of his life. We read of David, when he
lay down at night, he ' watered his couch with his tears,' after the ex
amination of his heart ; Ps. cxix. 62 ; at midnight he rose to give thanks ;
in the morning he prevented the morning- watches, seven times a-day
praising God, morning, noon, night. These are all acts of eminent
piety. We should not content ourselves with so much grace as will
merely serve to save us. Alas ! we have much idle time hanging upon
our hands ; if we would give that to God it were well.
[4.] The value of godly exercises above our natural refreshings ; the
word is sweeter than appointed food : Job xxiii. 12, ' I have esteemed
the words of his mouth more than my necessary food.' David prefer-
reth his praises of God before his sleep and rest in the night. Surely
this should shame us for our sensuality. We can dispense with
other things for our vain pleasures; we have done as much for sin,
for vain sports, broken our rest for sin. Some monsters of mankind
turn night into day, and day into night for their drunkenness, gaming,
vain sports, &c., and shall we not deny ourselves for God ?
[5.] The reverence to be used in secret adoration. David did not
only raise up his spirits to praise God, but rise up out of his bed to
bow the knee to him. Secret duties should be performed with some
solemnity, not slubbered over. Praise, a special act of adoration, re-
quireth the worship of body and soul
Use. Let David's example condemn our backwardness and sluggish
ness, who will not take those occasions which offer themselves. Mark,
lie gave thanks when we fret ; at midnight he rose to do it with the
more secrecy and fervency ; this not to pray only, but to give thanks.
SERMON LXXL
flam a companion of all them tJiatfcar thee, and of them that keep
thy precepts. VER. 03.
IN this verse two things are observable :
1. A description of the people of God ; they are described by their
principle, and by the course of their lives and actions, fear and
obedience.
2. David's respect to them, I am a companion of all them.
More particularly :
1. In the person speaking : the disparity of the persons is to be
observed. David, who was a great prophet, yea, a king, yet saith,
' I am a companion of them that fear thee.' Christ himself called them
/his ' fellows :' Ps. xlv. 7, ' Thy God hath anointed thee with the oil of
172 SERMONS UPON PSALM CXIX. [SEB. LXXI.
gladness above thy fellows ; and therefore David might well say, ' I
am a companion.'
2. David saith of all them. The universal particle is to be observed ;
not only some, but all : when any lighted upon him, or he upon any of
them, they were welcome to him. How well would it be for the world
if the great potentates of the earth would thus think, speak, and do r
' I am a companion of all them that fear thee.' Self-love reigneth in
most men. We love the rich and despise the poor, and so ' have the
faith of our Lord Jesus Christ in respect of persons,' James ii. 1 ; there
fore this universality is to be regarded. ' Hearing of your faith and
love to all the saints,' Eph. i. 15, to the mean, as well as the greatest.
Meanness doth not take away church relations, 1 Cor. xi. 20. There-
are many differences in worldly respects between one child of God and
another, yea, in spiritual gifts, some weaker, some stronger, but we
must love all, for all are children of one Father, all owned by Christ,
' He is not ashamed to call them brethren,' Heb. ii. 11. This, I say,
is observable, the disparity of the persons on the one side David, on
the other all the people of God.
First, Let us take notice of the description of the people of God.
They are such as fear him and keep his precepts, that is, obey him
conscientiously, out of reverence to his majesty and goodness, and due
regard to his will delivered in his word. The same description is used :
Acts x. 35, ' In every nation he that feareth God and worketh right
eousness is accepted with him/ Note hence
Doct. 1. The fear of God is the grand principle of obedience : Deut.
v. 29, ' Oh, that there were such an heart within them, that they would
fear me and feep my commandments always.' Here consider
1. What is the fear of God.
2. What influence it hath upon obedience.
1. What is the fear of God? There is a twofold fear of God
servile and filial.
[1.] Servile, by which a man feareth God and hateth him, as a slave
feareth his cruel master, whom he could wish dead, and himself rid of
his service, and obeyeth by mere compulsion and constraint. Thus
the wicked fear God because they have drawn an ill picture of him in
their minds : Mat. xxv. 24, 25, ' I knew thou wast a hard man, and I
was afraid.' They perform only a little unwilling and unpleasing
service, and as little as they can, because of their ill conceit of God.
So Adam feared God after his sin when he ran away from him, Gen.
iii. 10. Yea, so the devils fear God, and rebel against him : James
ii. 29, ' The devils also believe and tremble.' This fear hath torment
in it to the creature, and hatred of God, because by the fear of his curse
and the flames of hell he seeketh to drive them from sin.
[2.] Filial fear, as children fear to offend their dear parents ; and
thus the godly do so fear God, that they do also love him, and obey
him, and cleave to him, and this preserveth us in our duty : Jer. xxxii.
40, ' I will put my fear in their hearts, and they shall not depart from
me/ This is a necessary frame of heart for all those that would
observe and obey God. This fear is twofold" :
(1.) The fear of reverence.
(2.) The fear of caution.
63.] SERMONS UPON PSALM cxix. 173
(1.) The fear of reverence, when the soul is deeply possessed with a
sense of God's majesty and goodness, that it dareth not offend him.
His greatness and majesty hath an influence upon this fear. ' Fear
ye not me ? saith the Lord : will ye not tremble at my presence, who
have placed the sand for the bound of the sea by a perpetual decree,
that it cannot pass it ?' Jer. v. 22. His goodness and mercy : Hosea
iii. 5, 'They shall fear the Lord, and his goodness;' Jer. x. 6, 7,
'There is none like unto thee, Lord; thou art great, and thy
name is great in might : who would not fear thee, king of
nations?' Both together engage us to live always as in his eye and
presence, and in the obedience of his holy will, studying to please
him in all things.
(2.) The fear of caution is also called the fear of God, when we carry
on the business of salvation with all possible solicitude and care. For
it is no easy thing to please God and save our souls : Phil. ii. 12,
* Work out your salvation with fear and trembling.' In the time of
our sojourning here we meet with many temptations ; baits without
are many, and the flesh within us is importunate to be pleased, and
our account at the end of the journey is very exact : 1 Peter i. 17,
' And if ye call on the Father, who without respect of persons judgeth
according to every man's work, pass the time of your sojourning here
in fear.' A false heart is apt to betray us, and the entertainments of
sense to entice and corrupt us, and we are assaulted on every side, and
salvation and eternal happiness is the thing in chase and pursuit ; if
we come short of it we are undone for ever: Heb. iv. 1, ' Having a
promise of rest left with us, let us fear lest we come short of it/ There
is no mending errors in the other world ; there we shall be convinced
of our mistakes to our confusion, but not to our conversion and
salvation.
2. The influence it hath upon keeping God's precepts.
[1.] In general, this is one demonstration of it, that the most emi
nent servants of God have been commended for their fear of God : Job,
chap. i. 1, is said to be ' a man perfect and upright, one that feared God,
and eschewed evil/ He had a true godliness, or a filial awe of God,
which kept him from sin, and the temptations whereby it might insin
uate itself into his soul. So Obadiah, Ahab's steward, is described
to be a man ' that feared God greatly,' 1 Kings xviii. 3 ; and of one
Hananiah it is said, Neh. vii. 2, that ' he feared God greatly, above
many others/ Men are more holy as the fear of God doth more prevail
in their hearts, their tenderness both in avoiding and repenting of sin
increaseth according as they entertain the awe and fear of God in their
hearts, and here is the rise and fountain of all circumspect walking.
As the stream is dried up that wanteth a fountain, so godliness ceaseth
as the fear of God abateth.
[2.] More particularly.
(1.) It is the great pull-back and constant preservative of the soul
against ski, as the beasts are contained in their subjection and obed
ience to man by the fear that is upon them : Gen. vii. 2, ' The dread
of you shall be upon every beast of the earth, that they shall not hurt
you ;' so the fear of God is upon us : Exod. xx. 20, ' God is come to
prove you, that his fear may be before your faces, that ye sin not/
"174 SERMONS UPON PSALM CXIX. [SfiR. LXXT.
Joseph is an instance : Gen. xxxix. 9, ' How can I do this great
wickedness, and sin against God ?' Abraham could promise himself
little security in a place where no fear of God was: Gen. xx.. 11, ' I
thought surely the fear of God is not in this place, and they will slay
me for my wife's sake.' Therefore, Prov. xxiii. 17, ' Be thou in the
fear of the Lord all the day long.'
(2.) It is the great excitement to obedience.
(1st.) Duties of religion will not reverently and seriously be performed
unless there be a deep awe of God upon our souls : ' God will be
sanctified in all that draw nigh unto him/ Lev. x. 3. Now, what is it
to sanctify God in our hearts, but to fear his majesty and greatness
and goodness ? Isa. viii. 13, ' Sanctify the Lord God of hosts in your
hearts, and make him your fear/ Therefore David desireth God to
call in his straggling thoughts and scattered affections : Ps. Ixxxvi.
11, 'Unite my heart to the fear of thy name;' so the serious wor
shippers are described to be those that 'desire to fear his name/
Neh. i. 11.
(2d.) Duties towards men will not be regarded in all times and
places, unless the fear of God bear rule in our hearts ; as servants,
when their masters are absent, neglect their work : Col. iii. 22, ' Ser
vants, obey in all things your masters according to the flesh ; not with
eye-service, as men-pleasers, but in singleness of heart, fearing God/
A Christian is alike everywhere, because God is alike everywhere. He
that feareth God needeth no other theatre than his own conscience,
nor other spectators than God and his holy angels. So to hinder us
from contriving mischief in secret, when others are not aware of it :
Lev. xix .14, ' Thou shalt not curse the deaf man, nor lay a stumbling-
block before the blind, but shalt fear the Lord thy God.' The deaf
hear not, the blind seeth not ; but God seeth and heareth, and that is
enough to a gracious heart to bridle us when it is in our power to hurt
others ; as Joseph assureth his brethren he would be just to them, ' for
I fear God/ Gen. xlii. 18. Nehemiah did not convert the public
treasures to his private use : Neh. v. 15, ' So did not I, for I fear God/
This grace, when it is hazardous to be faithful to men, makes us to
slight the danger : Exod. i. 17, ' The midwives feared God, and did
not as the king of Egypt commanded them ;' that kept them from
obeying that cruel edict, to their own hazard. Neither hope of gain
nor fear of loss can prevail where men fear God.
(3d.) It breedeth zeal and diligence in the great and general busi
ness of our salvation, and maketh us more careful to approve ourselves
unto God in our whole course, that we may be accepted of him : 2 Cor.
vii. 1, ' Perfecting holiness in the fear of God/ God is a great God,
and. will not be put off with anything, or served with a little religious
ness by the by, but with more than ordinary care and zeal and dili
gence. Now, what inclineth us to this but the fear of God, or a
reverence of his majesty and goodness ? So Phil. ii. 12, let us ' work
out our salvation with fear and trembling.' Salvation is not to be
looked after between sleeping and waking ; no, it requireth our great
est attention, as having a sense of the weightiness of the work upon
our hearts.
Use. The use is to press us to two things :
VER. 63.] SERMONS UPON PSALM cxix. 175
1. To fear God.
2. To keep his precepts if we would come under the character of his
people.
1. To fear God. Be not prejudiced against this grace ; it is generally
looked upon as a left-handed grace.
[1.] It is not contrary to our blessedness : Prov. xxviii. 14, ' Blessed
is he that feareth always.' It doth not infringe the happiness of our
lives to be always in God's company, mindful of our duty to him. The
angels in heaven always behold the face of our heavenly Father, and
in that vision their supreme happiness consists. There is a fear of
angels and a fear of devils. The angels ever fear and reverence God,
the devils believe and tremble: the angels' fear is reverence, the
devils' fear is torment. God doth not require that we should always
perplex ourselves with terrors and scruples that were a torture, not a
blessedness ; but God hath required that we should always have a deep
sense of his majesty and goodness impressed upon our hearts. In
heaven this fear will not cease ; it is an essential respect due from the-
creature to the Creator ; and as we shall love him, so fear him always ;
and if a godly man were put to his choice, he would not be without this
fear of God. To live always in an admiration of his excellent majesty,
a thankful sense of his goodness, and a regard to his eye and presence 1 ,
this is our happiness.
[2.] It is not contrary to our comfort and joy in the Lord. Fear
to offend God, and joy in his favour may well stand together: Ps. ii.
10, ' Serve the Lord with fear, and rejoice with trembling.' There is a
sweet mixture in a gracious heart of holy awe and seriousness, with a
delightful sense of God's goodness: these graces may easily be combined
and brought to kiss one another : Ps. cxii. 1, ' Blessed is the man that
ieareth the Lord, and delighteth greatly in his commandments.' When
we do most carefully abstain from what displeaseth him, we have most
sense of his love, and do most cheerfully practise what he requireth of
us. All other pleasures and delights are but May-games and toys to
that of a strict obedience, which giveth the soul a continual feast :
Acts ix. 31, ' They walked in the fear of the Lord, and in the comforts
of the Holy Ghost.' None have such a comfortable life as they who
are most careful to avoid sin. We need this mixture : we should grow
slight and secure without fear, and slavish without comfort : there
must be fear to weaken the security of the flesh, and joy of faith to-
revive the soul.
[3.] It is not contrary to courage and holy boldness, by which we
should bear up under troubles and dangers. There is a spirit of fear
opposite to a sound mind, 2 Tim. i. 7, when men are ashamed of the gos
pel, or afraid of the persecutions which accompany it : Trvevpa SouXeta?,
a cowardly spirit, a worldly fear of adversities, and dangers, losses,
reproaches. So we are commanded, ' Fear not their fear, but sanctify
the Lord God of hosts in your hearts, and let him be your fear, and
let him be your dread,' Isa. viii. 12, 13. No ; this is the fear of the
world ; but I press to the fear of the Lord : Luke xii. 4, 5, 'Be not
afraid of them that kill the body, and after that have no more that
they can do ; but I will forewarn you whom you shall fear : fear him
which, after he hath killed, hath power to cast into hell ; yea, I say
176 SERMONS UPON PSALM CXIX. [SER. LXXI.
unto you, fear him.' This is the hest cure of the fear of the world, as
one nail driveth out another. The fear to offend God inflameth our
courage, and doth not abate it.
[4.] It is not contrary to the grace of the gospel. No ; it is the
fruit of it : Ps. cxxx. 4, ' There is forgiveness with thee, that thou
mayest be feared.' The heart is shy of a condemning God, but closeth
with and adhereth to a pardoning God ; and nothing breedeth this fear
to offend so much as a tender sense of the Lord's goodness in Christ.
2. It presseth us to keep his precepts ; that is the only evidence
that the fear of God is rooted in our hearts. The heart must be pre
pared to keep all ; they are all equally good, and they are all equally
necessary ; not one of them is in vain ; and they are all joined together,
like rings in a chain, and we are not sincere till we regard all : Ps.
cxix. 6, ' Then shall I not be ashamed, when I have respect unto all
thy commandments.' The judgment must approve all : Ps. cxix. 128,
' Therefore I esteem all thy precepts concerning all things to be right,
and I hate every false way.' The will must be set and fixed in a
serious purpose to keep all, making conscience of the least as well as
the greatest, the difficult as well as the easy : Heb. xiii. 18, ' I trust
we have a good conscience in all things, willing to live honestly.'
Earnest endeavours must be used to grow up to a more exact con
formity to all : Phil. iii. 14, ' I press toward the mark for the prize of
the high calling of God in Christ Jesus.' Some corruption may remain
after all our endeavours, but none must be reserved or cherished in the
heart : Ps. Ixvi. 18, ' If I regard iniquity in my heart/ There will
be a secret love to some sins more than others, but it must not be in
dulged, but checked and striven against, and prayed against : Ps. cxix.
133, ' Let not any iniquity have dominion over me.' And this pray
ing and striving must produce some effect, that in some measure it
may be said of us what was said of Zachary and Elizabeth : Luke i. 6,
' They were both righteous before God, walking in all the command
ments and ordinances of the Lord blameless.' And we must increase
and grow in this more and more : Col. i. 11, ' Strengthened with all
might, according to his glorious power, unto all patience and long-
suffering with joyfulness ;' and 1 Thes. iv. 1, ' As ye have received of
us how to walk, and to please God, so do you abound more and more.'
The entertaining of some bosom sin, which we are loath to part withal,
darkeneth our whole comfort.
Secondly, David's professed respect to these sort of men, ' I am a
companion of them that fear thee,' of them, and of all them.
Dock 2. That we should associate ourselves and keep communion
with those who are truly gracious. Consider
1. In what sense we are to be companions of them that fear the
Lord.
2. Why it must be so, or the reasons.
1. In what sense may David or any other be said to be a companion
ef those that fear the Lord, or what it importeth.
[1.] We must join with them, or be engaged in the profession of
the same faith and obedience unto God. The faith of all Christians is
a ' common faith/ and their salvation a ' common salvation' to them
all : Titus i. 4, ' Titus, my own son, after the common faith ;' Jude 3,
VKR. 63.] SERMONS UPON PSALM cxix. 177
' I gave diligence to write to you of the common salvation.' The com
munion with the saints which we believe in the Creed is in the first
and chiefest place a communion in faith and charity, and this kind of
communion all the members and parties of the catholic church have
one with another. They are all quickened by the same Spirit, live by
the same faith, wait for the hope of the same glory, and so they are
companions in the same religion.
[2.] As many as cohabit and live in a convenient nearness must
often meet together to join in the same worship ; for God hath insti
tuted the assemblies of the faithful that we may openly and with mutual
consent worship God in Christ, in prayer, thanksgiving, praises, word,
sacraments, &c. ; and the assembling of ourselves for these ends must
not be forsaken for negligence or fear : Heb. x. 25, ' Forsake not the
assembling of yourselves together, as the manner of some is ; but ex
hort one another, and so much the more as you see the day approach
ing.' Now in this sense we are companions of those that fear God, as
we join in worship with them : Ps. xlii. 4, ' I had gone with the multi
tude ; I went with them to the house of God, with the voice of joy and
praise, with the multitude of them that kept holy-day.' To make
one in the public assemblies and societies of thB godly, whereby God
may be publicly honoured, and souls converted, comforted, and saved,
is to be a companion of them that fear God and keep his precepts.
[3.] To love them, and prize them, and converse with them inti
mately upon all occasions, that by this society ye may excite one
another to further proficiency in obedience. This is to be a companion
with them that fear God : so the prophet kept company with those
good men that he had described, that he himself might be confirmed
by them, and that he might aid and confirm them. David said, Ps.
xvi. 2, 3, ' My goodness extendeth not to thee, but to the saints on the
earth, and the excellent, in whom is all my delight/ that is, his love
and kindness was towards the godly, esteeming them more excellent
and precious, how mean soever in condition, above the ungodly world,
how great soever their rank and quality be, and taking pleasure in
their society ; them he valued, and them he esteemed above all the
greatest men in the world, and in them was all his joy and delight.
So Ps. xv. 4, ' In whose eyes a vile person is contemned, but he
honoureth them that fear the Lord.' Mark these two opposite ex
pressions, 'the excellent of the earth,' and 'a vile person.' Thus it is
to look on things, not with the eye of sense, but faith and grace. So
Paul longed to see the Romans, to be comforted by the mutual faith
of him and them, Rom. i. 12. Well, then, to be a companion is to love
tenderly, to prize and esteem one another for the grace of God which
is in them, desiring one another's good, especially spiritual : ' Rejoicing
with them that do rejoice, and mourning with them that mourn,' Rom.
xii. 15 ; praying for one another, giving thanks for one another, pre
venting the evil, endeavouring the good of one another, by counsel, help,
and mutual assistance. So that, * I am a companion,' is that I contract
a friendship with them that fear God.
[4.] To be a companion with them is to own them in all conditions,
and to take part and lot with them : Rev. i. 9, ' I, John, who am a
brother and companion in tribulation, and the kingdom and patience
VOL. VII. M
178 SERMONS UPON PSALM CXIX. [SER. LXXI.
of Jesus Christ/ We must have a fellowship with them not only in
their privileges, but in their sufferings ; not only companions in the
kingdom, but companions in the tribulation and patience of Jesus
Christ. So Heb. x. 33, ' Partly whilst ye were made a gazing-stock
by reproaches and afflictions, and partly whilst ye became companions
of those that were so used ; ' in the one was their passion, in the other
their compassion, in that they not only suffered themselves, but owned
their brethren when they suffered, and did receive them, and comfort
them, and stand by them ; so near is the union, and so dear and tender is
the affection, of Christian brethren among themselves. So it is said of
Moses, Heb. xi. 25, ' Choosing rather to suffer affliction with the
people of God than to enjoy the pleasures of sin for a season.' Alas!
there are many summer friends to the gospel, painted butterflies, who
are gone as soon as the sunshine of prosperity is gone. Brethren do
almost forget that they are brethren, stand aloof, and are loath to own
the afflicted.
2. Reasons why David was a companion of all the saints.
[1.] Our relation enforceth it: all that are in the church are of one
kindred and lineage, descended from one common father, animated by
one common spirit, ami knit together in the profession of one common
faith in Christ, and therefore must be companions one to another. As
natural relation enforceth natural love, so Christian relation Christian
love. To make this evident, let me tell you men may be considered
in a twofold respect as men, or as Christians and believers ; and so
there is a twofold love due to them, aydTrvj, and <iAaeX</>ta 2 Peter
i. 7, ' Brotherly kindness and charity.' Our common neighbour hath
the same nature that we have, and is of the same stock, for all come
of one blood ; besides our particular relation to them, either natural by
kindred, consanguinity, or affinity, or political as members of the same
kingdom, or other various respects of benefit, vicinity, or familiarity.
As Christians and believers ; this is common to all of them that they
have spiritual kindred, as they are partakers of the same divine nature,
or image of God, 2 Peter i. 4, which they have from the same stock
and original, Christ, the second Adam : 1 Cor. xv. 45, ' The first Adam
was made a living soul ; the last Adam was made a quickening
spirit ;' and as they make but one family, Eph. iii. 15, ' Of whom the
whole family in heaven and earth is named ;' only this difference there
is between Christ and Adam we derive our original from Adam by
the succession of many intervening generations ; we are not his imme
diate children, as Cain and Abel were ; but every believer doth im
mediately derive his life from Christ, hath it at the next hand ; and
besides this, there is an immediate communion by which every believer
is joined to one another. There are several particular respects which
do vary the degree of Christian love, as men are public and private
persons ; some in remote churches, others in the same congregation ;
some excel in grace, others of a lower rank ; some more, some* less use
ful in advancing the kingdom of Christ. Thus you see the parallel
between both these loves ; Christian charity supposeth natural love as
the foundation of it, for grace is built upon nature, but also it subli-
mateth it, and raiseth it to a higher degree of excellency than nature
could reach; for the light of the gospel doth not abolish the light of
VER. G3.] SERMONS UPON PSALM cxix. 179
nature, but perfecteth it, as the reasonable soul compriseth the vegeta
tive and sensitive. We have other objects, see clearer arguments and
reasons for love : Gal. vi. 10, ' As we have therefore opportunity, let us
do good unto all men, especially them who are of the household of
faith;' 2 Peter i. 7, 'And add to godliness brotherly-kindness, to
brotherly-kindness charity.'
[2.] The new nature inclineth us to it, and this love floweth from
an inward propension and cordial inclination, needing no other out
ward allurement and provocation to procure it: 1 John v. 1, ' Who
soever believeth that Jesus is the Christ is born of God, and every one
that loveth him that begat, loveth him also that is begotten of him.'
The same love that inclineth us to love God inclineth us to love the
brethren also : 1 John iv. 9, ' As touching brotherly love, ye need not
that I should write unto you, for ye yourselves are taught of God to
love one another.' God's teaching is by effectual impression, or in
clining the heart : it must needs be so, because all believers live in the
communion of the same Spirit As some philosophers say there is an
anima mundi which holdeth all the parts of it together, so there is a
spirit of communion which uniteth all the members of Christ's mystical
body, and inclineth them one to another.
[3.] Gratitude to Christ maketh us to prize all that belong to him,
and to own them, and to be companions with them in all conditions :
1 John iii. 16-18, ' Hereby perceive we the love of God, because he
laid down his life for us ; and we ought to lay down our lives for the
brethren. But whoso hath this world's good, and seeth his brother
have need, and shutteth up his bowels of compassion from him, how
dwelleth the love of God in him ? My little children, let us not love
in word, neither in tongue, but in deed and in truth ; ' 1 John iv. 11,
' Beloved, if God so loved us, we ought also to love one another.' God
loved us greatly, sent his own Son to die for us ; now, how shall we
express our thankfulness but by a dear and tender love to those who
are Christ's? As David, when Jonathan was dead, inquired, 'Is
there none of Jonathan's posterity to whom I may show kindness for
Jonathan's sake ? ' and at length he found lame Meplribosheth ; so, is
there none upon earth to whom we may show kindness for Christ's
sake, who is now in heaven ? Yes ; there are the saints. Now these
should be dear and precious to us, and we should be companions with
them in all conditions.
[4.] Because of the profit and utility redounding. A true friend is
valuable in secular matters, much more a spiritual friend : Prov. xxvii.
17, ' As iron sharpeneth iron, so doth a man the countenance of his
friend.' When a man is dull, his friend puts an edge upon him ; he
is a mighty support and stay to us : Prov. xvii. 17, 'A friend loveth at
all times, and a brother is born for adversity ;' Prov. xxvii. 9, ' The
perfume of an ointment rejoiceth the soul, so doth the sweetness of a
man's friend by hearty counsel ; ' and in some cases he telleth us, ' A
friend is better than a brother.' Now, if an ordinary true friend be so
valuable, what is a Christian friend ? A holy, heavenly, faithful friend
is one of the greatest treasures upon earth ; therefore we should seek
out such and associate with them.
Use. Let us see, then, whom we make our companions ; let us avoid
180 SERMONS UPON PSALM CXIX. [SfiR. LXXI.
evil company lest we be defiled by them, and frequent good company
that we may be mutually comforted and quickened : ' I am a com
panion of them that fear thee.' Interpreters suppose it was spoken in
opposition to the bands of the wicked mentioned ver. 61. If they
unite, so should we. This, then, is our business, the rejecting of evil
company, and the choice of good companions. To enforce this, take
these considerations:
1. Friendship is necessary, because man is tfaov TroXirtKov, a sociable
creature. Man was not made to live alone, but in company with others,
and for mutual society and fellowship ; and they that fly all company
and live to and by themselves are counted inhuman : Eccles. iv. 9-12,
there the benefit of society is set forth, ' Two are better than one ; for
if they fall, the one will lift up his fellow : but woe to him that is alone
when he falleth ; he hath not another to lift him up again : if two lie
together they have heat ; but how can one be warm alone ? and if one
prevail against him, two shall withstand him.' Thus far Solomon.
The Egyptians in their hieroglyphics expressed the unprofitableness
of a solitary man by a single millstone, which alone grindeth no meal,
but with its fellow is very serviceable for that purpose. The Lord ap
pointed mankind to live in society, that they might be mutually helpful
to one another : he never made them to live in deserts, as wild beasts
love to go alone, but as the tame, in flocks and herds. The Lord hath
given variety of gifts to the sons of men, to all some, but to none
all, that one might stand in need of another, and make use of one
another ; and the subordination of one gift to another is the great in
strument of upholding the world. Man is weak, and needeth society ;
for every man is insufficient to himself, and wants the help of others :
and man is inclined by the bent of his nature ; we have a certain
desire to dwell together and live in society.
2. Though man affects society, yet in our company we may use
choice, and the good must converse with the good, for these reasons :
[1.] Because like will sort with like. Friendship is very much
founded in suitableness, and maintained by it : idem velle et nolle, est
amicitia. The godly will have special love to the godly, and they that
fear God will be a companion of those that fear him ; they are more
dear and precious to them than others ; as a wicked man easily smell-
eth out a fit companion : Ps. 1. 18, ' When thou sawest a thief, then
thou consentedst with him, and hast been partaker with adulterers/
Like will to like, and therefore the godly should be dear and precious
to one another. Every man's company wherein he delighteth showeth
what manner of man he is himself. The fowls of heaven flock together
according to their several kinds. Ye shall not see doves flocking with
the ravens, nor divers kinds intermixed. Every man is known by his
company^ They that delight in drinking, love swilling and drunken com
panions ; in gaming, love such as make no conscience of their time ; in
hunting, love such as are addicted to such exercise; in arms, love men
of a soldierly and military spirit; they that delight in books love
scholars and persons of a philosophical breeding. That which every
man is taken withal he loveth to do it with his friend ; so certainly they
that love and fear God delight in those that love him and fear him,
and their company is a refreshing to one another.
VEIL 63.] SERMONS UPON PSALM CXIX. 181
[2.] If they be not like, intimacy and converse will make them like :
every man is wrought upon by his company. We imitate those whom
we love, and with whom we often converse : Prov. xiii. 20, ' He that
walketh with wise men shall be wise, but a companion of fools shall be
destroyed.' As a man that walketh in the sunshine is tanned insen
sibly, and as Hoses' face shined by conversing with God, ere we are
aware we adopt their manners and customs, and get a tincture from
them. So Prov. xxii. 24, 25, ' Make no friendship with an angry man,
and with a furious man thou shalt not go, lest thou learn his ways and
get a snare to thy soul/ A man would think that of all sins, wrath
and anger should not be propagated by company, the motions and furies
of it are so uncomely to a beholder ; yet secretly a liking of the person
breedeth a liking of his ways, and a man getteth such a frame of
spirit as those have whom he hath chosen for his companions. This
should be the more regarded by us, because we are sooner made evil
by evil company than good by good company : 1 Cor. xv. 33, ' Be not
deceived; evil communications corrupt good manners;' evil words or
6f*i\i<u tcaical, evil converses, corrupt good manners. We convey a
disease to others, but not our health. Oh, how careful should we be
of our friendship, that we may converse with such as may go before
us as examples of piety, and provoke us by their strictness, heavenly-
mindedness, mortification, and self-denial, to more love to God, zeal
for his glory, and care of our salvation! Especially doth this concern
the young, who, by their weakness of judgment, the vehemency of their
affections, and want of experience, may be easily drawn into a snare.
[3.] Our love to God should put us upon loving his people and
making them our intimates ; for religion influenceth all things, our
relations, common employments, friendships, and converses ; it is a
smart question that of the prophet, 2 Chron. xix. 2, ' Shouldst thou help
the ungodly, and love them that hate the Lord ? ' Surely a gracious
heart cannot take them into his bosom. He loveth all with a love of
good-will, as seeking their good, but not with a love of complacency, as
delighting in them. Our neighbour must be loved as ourselves ; our
natural neighbour as a natural self, with a love of benevolence ; and
our spiritual neighbour as our spiritual self, with a love of complacency.
In opposition to complacency we may hate our sinful neighbour, as we
must ourselves : ' The wicked is an abomination to the righteous,' Prov.
xxix. 26. The hatred of abomination is opposite to the love of com
placency, as odium inimicitice tb amor benevolentice. So David saith,
Ps. cxxxix. 21, 22, 'Do not I hate them, Lord, that hate thee?
and am I not grieved with those that rise up against thee ? I hate
them with a perfect hatred ; I count them mine enemies;' I cannot
cry up a confederacy with them. They that have a kindness for God
will be thus affected.
3. There is a threefold friendship sinful, civil, and religious.
[1.] Sinful, when men agree in evil, as drunkards with drunkards,
or robbers with robbers : Prov. i. 14, ' Cast in thy lot among us ; let
us all have one purse.' When men conspire against the truth and
interest of Christ in the world, or league themselves against his people,
as Gebal, and Ammon, and Amalek, Ps. Ixxxiii. 3, divided in interests,
but united in hatred ; as Herod and Pilate against Christ. This is
182 SERMONS UPON PSALM CXIX. [SER. LXXL
unitas contra unitatem, as Austin, or consortium factionis, a bond of
iniquity, or confederacy in evil. Again
['2.] There is a civil friendship, built on natural pleasure and
profit, when men converse together for trade or other civil ends.
Thus men are at liberty to choose their company as their interests and
course of their employments lead them. The apostle saith, a man
must go out of the world if he should, altogether abstain from the com
pany of the wicked : 1 Cor. v. 9, 10, ' I wrote to you in an epistle not
to company with fornicators ;. yet not altogether with the fornicators of
this world, or with the covetous, or extortioners, or idolaters, for then
must ye needs go out of the world.' But
[3.] There is religious friendship, which is built on virtue and
grace, and is called ' the unity of the Spirit:' Eph. vi. 3, ' Endeavouring
to keep the unity of the Spirit in the bond of peace/ Now this is the
firmest bond of all. Sinful societies are soon dissolved ; drunkards
and profane fellows, though they seem to unite and hold together, yet
upon every cross word they fall out and break ; and civil friendship,
which is built on pleasure and profit, cannot be so firm as that which
is built on honesty and godliness. This is among the good and holy,
who are not so changeable as the bad and carnal, and the ground of it
is more lasting. This is amicitia per se, the other per accidens, from
constitution of soul and likeness Of spirits. The good we seek may be
possessed without envy ; the friends do not straiten and intrench
upon one another. Self-love and envy soon breaketh our friendship,
but these seek the good of another as much as their own delight in the
graces of one another.
[4.] In religious friendship we owe a love to all that fear God :
Acts iv. 32, ' The multitude of them that believed were of one heart
and one soul.' Love is called o-wSecr/i09 TTJS reXetor^To?, ' the bond of
perfectness,' Col. iii. 14. All things are bound together by a holy
society, and preserved by it.' There is in love a desire of union and
fellowship with those whom we love: 1 Sam. xviii. 1, 'Jonathan's
soul was knit to the soul of David, and he loved him as his own soul;'
and the apostle biddeth all Christians to be ' knit together in brotherly
love,' Col. ii. 2 ; without this they are as a besom unbound, they fall
all to pieces.
[5.] Though there must be a friendship to all, yet some are to be
chosen for our intimacy. Our Lord Christ had Peter, James, and
John, Mat. xvii. 1 ; Mat. xxvi. 37, ' He took with him Peter, and the
two sons of Zebedee.' When he raised Jairus' daughter, ' he suffered
none to go in but Peter, James, and John/ Luke viii. 51, eKX-e/crcov
eK\.KTOTpoi. This may be because of suitableness, or special inclina
tion, or their excellency of grace, sicut se habet simpliciter ad simpli
citer, ita mctgis ad magis.
[6.] Our converse with these must be improved to the use of edify
ing, to do one another good by reproof, advice, counsel : Lev. xix. 17,
' Thou shalt not hate thy brother in thy heart ; thou shalt in anywise
reprove him, and not suffer sin to be upon him.' This is kindness to
his soul : Horn. i. 11, ' I long to see you, that I may impart unto you
some spiritual gift, to the end you may be established/
VER. C4.] SERMONS UPON PSALM cxix. 183
SERMON LXXII.
The earth, Lord, is full of thy mercy ; teach me thy statutes.
VER. 64.
IN this verse I observe
1. David's petition, teach me thy statutes.
2. The argument or consideration which encourageth him to ask it
of God, the earth, Lord, is full of thy mercy. The sum and sub
stance of this verse will be comprised in these five propositions :
1. That saving knowledge is a benefit that must be asked of God.
2. That this benefit cannot be too often or sufficiently enough asked;
it is his continual request.
3. In asking we are encouraged by the bounty or mercy of God.
4. That God is merciful all his creatures declare.
5. That his goodness to all creatures should confirm us in hoping
for saving grace or spiritual good things.
Prop. 1. That saving knowledge is a benefit that must be asked of
God, for three reasons :
1. God is the proper author of it.
2. It is a singular favour where he bestoweth it.
3. Prayer is the appointed means to obtain it.
1. God is the proper author of it. The fountain of wisdom is not
in man himself, but God giveth it to whom he pleaseth. We were at
first endowed by him with a reasonable soul and faculty of understand
ing : John i. 4, ' In him was life, and this life was the light of man.'
All life is of God, especially that life which is light. The reasonable
soul and the natural faculty of understanding cometh from him, and
if it be disordered, as it is by sin, it must be by him restored and rec
tified ; it is all God's gift. Now man is fallen from that light of life
wherein he was created, his Maker must be his mender, he must go to
' the Father of lights ' to have his light cleared, James i. 17, and his
understanding freed from those mistakes and errors wherewith it was
obscured. All knowledge is from God, much more saving grace or a
sound knowledge of the mysteries of the gospel. Many scriptures
speak to this: Job xxxii. 8, ' There is a spirit in man, and the inspira-
of the Almighty giveth understanding.' Though the dial be right set,
yet it showeth not the time of the day except the sun shineth ; so the
spirit of man will grope and fumble in the clearest cases without a
divine irradiation. God enlighteneth the mind, directeth the judg
ment, giveth understanding what to do or say. So he challengeth it
as his prerogative : Job xxxviii. 26, ' Who hath put wisdom into the
inward parts, or given understanding unto the heart ?' The exercise of
the outward senses is from God, who gives the seeing eye, the hearing
ear, much more the right exercise of the internal faculties ; an under
standing heart is much more from the Lord : Prov. ii. 6, ' The Lord
giveth wisdom ; out of his mouth cometh knowledge and understand
ing;' Dan. ii. 21, 'He giveth wisdom to the wise, and knowledge to
them that know understanding.' Certainly all true wisdom is from
above : James iii. 17, 'The wisdom that is from above is first pure,'
184 SERMONS UPON PSALM CXIX. [SER. LXXII.
&c. He distinguished there between the wisdom that is not from
above and that which is from above. Man hath so much wisdom yet
left as to cater for the body and the concernments of the bodily life
(called ' thine own wisdom,' Prov. xxiii. 4) ; therefore he saith, ver.
15, ' This wisdom descendeth not from above, but is earthly, sensual,
devilish/ But for wisdom that concerneth the other world and our
everlasting concernments, that is of God, that is from above ; the
wisdom that is exercised in pure, peaceable, fruitful, self-denying obed
ience. All that have any of this wisdom should acknowledge God, and
all that would have it should depend upon him, and run to the foun
tain where enough is to be had. Man's wit is but borrowed, and he
holdeth it of God. Vitia etiam sine magistro discuntur he needeth
no teacher in what is evil and carnal, but in what is holy and spiritual
he needeth it.
2. It is a singular favour to them on whom God bestoweth this
heavenly wisdom, and so puts a difference between them and others.
It is a greater sign of friendship and respect to them than if God had
given them all the world : Mark xiii. 11, ' To you it is given to know
the mysteries of the kingdom of God, but to others it is not given.'
This is no common benefit, but a favour which God reserveth for his
peculiar people ; so John xv. 15, ' I have called you friends, for all
things which I have heard of my Father I have made known to you.'
That is the highest argument of friendship, not to give you wealth,
and honour, and greatness, but to give you an enlightened mind and a
renewed heart. God may give honour and greatness and a worldly
estate in judgment, as beasts fatted for destruction may be put into
large pastures ; but he doth not teach his statutes in judgment ; it is
a favour, though he useth a sharper discipline in teaching : Ps. xliv.
12, ' Blessed is the man whom thou chastenest, and teachest him out
of thy law.' If God will teach his child not only by the word but by
the rod, and useth a sharp discipline to instruct in the lesson of Chris
tianity, it is a greater favour than if God did let him alone, and suffer
him to perish with the wicked in his wrath. The prosperity of wicked
men is so far from being a felicity to them, that it is rather the greatest
judgment; and to be punished and rebuked by God for all that we do
amiss, and thereby to be reduced to the sense and practice of our duty,
is indeed the greatest favour and mercy of God, and so the most valu
able felicity and evidence of God's tender care over us. So Prov. iii.
31, 32, ' Envy not the oppressor, and choose none of his ways ; for the
froward is an abomination to the Lord, and his secret is with the
righteous.' You are depressed and kept bare and low, but your adver
saries flourish and grow insolent; you cannot therefore say, God
hateth you, or loveth them, If the Lord hath given you the saving
knowledge of himself and his Christ, and only given them worldly
happiness, it is a great token of his love to you and hatred to them,
that you need not envy them, for you are dignified with the higher
privilege.
3. Prayer is the appointed means to obtain it. There are other
means by which God conveyeth this heavenly wisdom, as by study and
search. Dig for wisdom as for silver, and for understanding as hid
treasures, Prov. ii. 4. Dig in the mines of knowledge : attend upon
VER. 64.] SERMONS UPON PSALM cxix. 185
the word which is able to make us wise unto salvation : Mark iv. 24,
' Take heed what or how ye hear : with what measure ye mete, it shall
be measured to you ; and unto you that hear shall more be given.'
But all are sanctified by prayer : Prov. ii. 3, ' Cry for knowledge, and
lift up thy voice for understanding.' Bene orasse est bene studuisse,
saith Luther ; so to pray well is to hear aright. God giveth under
standing by the ministry of the word, but he will be sought unto and
acknowledged in the gift, otherwise we make an idol of our own under
standing : Prov. iii. 5, ' Trust in the Lord with all thine heart, and
lean not upon thine own understanding : in all thy ways acknowledge
him, and he shall direct thy paths.' Let us not make a God of our own
wisdom ; do not seek it in the means without prayer to the Lord. Let
us not study without prayer, nor you hear without prayer, nor go about
any business in your general and particular callings without prayer.
Prop. 2. This benefit cannot be too often nor too sufficiently asked
of God.
1. Because of our want We never know so much but we may
know more of God's mind, and know it better and to better purpose.
To know things as we ought to know them is the great gift : 1 Cor.
viii. 2, ' If any man thinketh that he knoweth anything, he Icnoweth
nothing yet as he ought to know ; ' that we may be more sanctified,
more prudent, and orderly in governing our hearts and lives, that we
may know things seasonably when they concern us in any special
business and temptation: Prov. xxviii. 26, 'He that trusteth in his
own heart is a fool ; but he that walketh wisely shall be delivered ; '
that is, he that followeth his own conceit soon falleth into a snare ; he
that maketh his bosom his oracle, and his own wit his counsel, thinks
himself wise enough without daily seeking to God to order his own
business, never succeedeth well, but plungeth himself into manifold
inconveniences.
2. From God's manner of giving ; he is not weary and tired with
constant supplicants : James i. 5, ' If any man lack wisdom, let him
ask of God, who giveth to all men liberally, and upbraideth not, and
it shall be given him.' The throne of grace lieth always open ; the
oftener we frequent it, the more welcome. We frown upon one that
often troubleth us with his suits, but it is not so with God ; we may
beg and beg again.
3. The value of the benefit itself. Saving knowledge, or the light
of the Spirit, keepeth alive the work of grace in our hearts. Habitual
graces will soon wither and decay without a continual influence. The
increase of sanctification cometh into the soul by the increase of saving
knowledge : 2 Peter i. 2, ' Grace be multiplied unto you, through the
knowledge of God, and of Jesus Christ our Lord.' The more we grow
thriving in knowledge, the more we grow in grace, and the heart and
life is more engaged. As we learn somewhat more of God in Christ,
our awe and love to him is increased: Eph. iv. 20, 21, ' Ye have not
so learned Christ, if so be that you have heard him, and been taught of
him as the truth is in Jesus ;' that is, if ye are taught and instructed
by Christ himself in the truth. It is not every sort of hearing Christ
or knowledge which will do us good. Many learn him and know him
who abuse that knowledge which they have of him ; but if he effec-
186 SERMONS UPON PSALM CXIX. [&ER. LXXII.
tually teach u by his Spirit, then our knowledge is practical and
operative ; we will practise what we know, be careful to please God in
all things.
4. From the temper of a gracious heart : a taste of this knowledge
will make us desire a further supply, that we may be taught more,
and the soul may be more sanctified ; therefore doth David deal with
God for the increase of saving knowledge. We are contented with a
little taste of heavenly doctrine, but holy men are not so. Show me
thy mind, let me see thy glory : Hosea vi. 3, ' Then shall we know, if
we follow on to know the Lord.' They are for growth as well as truth ;
they experimentally know how good God is, and the more they know
him the more they see their ignorance, and that there is more behind
to be known of him. Before they had but a flying report of him, now
they are acquainted with him, and have a nearer inspection into his
ways, and this is but little in comparison of what they desire. We
are bidden, 2 Peter iii. 18, to ' grow in grace, and in the knowledge of
our Lord and Saviour Jesus Christ.' Present measures do not satisfy
them ; they must grow in knowledge, as grow in grace, more love to
Christ, more delight in his ways.
Prop. 3. In asking any spiritual gift we are encouraged by the
bounty and mercy of God. David signifieth both.
1. His bounty or benignity, or that free inclination which is in God
to do good to his creatures.
2. His mercy respects the creature as affected with any misery.
Mercy properly is a proneness to succour and relieve a man in misery
notwithstanding sin. Now the larger thoughts of mercy, the more
hope ; partly because we have no plea of merit, and therefore mercy is
the fountain of all the good which cometh to us from God. We can
not come to him as a debtor, and therefore we must come to him as a
free benefactor. Wherewith can we oblige God ? We have nothing
to give to him but what is his own already, and was first received from
him : ' All things come of thee, and of thine own have we given thee,'
1 Chron. xxix. 14 ; we pay the great governor of the world out of his
own exchequer. The apostle maketh the challenge, Kom. xi. 35, ' Who
hath given him first, and it shall be recompensed to him ? ' The sun
oweth nothing to the beam, but the beam all to the sun ; the fountain
oweth nothing to the stream, but the stream hath all from the
fountain : so we have all from God, can bring nothing to him which
was not his before, and came from him. Partly because there is a
contrary merit, an ill-deserving upon us, for which he might deny us
any further mercies : Ps. xxv. 8, ' Good and upright is the Lord ; and
therefore he will teach sinners in the way ; ' if the sinner be weary of
his wandering, and would be directed of the Lord for the time to
come, God is upright, he will not mislead us ; and he is good, will
readily lead us in a right path. Sin shall not obstruct our mercies,
and therefore must not keep the penitent supplicant back from con
fidence to be heard in his prayer, when he would be directed in the
ready way to happiness. If you would fain be reduced to a good life
after all your straying, humbly lay yourselves at God's feet : 1 Kings
xx. 31, ' We have heard that the kings of the house of Israel are
merciful kings : let us, I pray thee, put sackcloth on our loins, and
VER. 64.] SERMONS UPON PSALM cxix. 187
ropes upon our heads, and go out to the king of Israel ; peradventurc
he will save thy life." If God were most tenacious, we have cause to
beat his ears continually with our suits and supplications, such is our
want ; but he is good, and ready to guide poor creatures ; nay, he is
merciful ; and former sins shall be no obstruction to us, if at length
we are willing to return to our duty.
Prop. 4. The universal experience of the world possesseth all men's
minds with this apprehension, that God is a merciful God : ' The
earth, Lord, is full of thy mercy ; ' the world and everything therein
sets forth his goodness to us. The same is said in other places : Ps.
xxxiii. 5, ' The earth is full of the goodness of the Lord.' If earth,
what is heaven ? Ps. cxlv. 9, ' His tender mercy is over all his works.'
1. Let us see that every creature is a monument and witness of
God's mercy and goodness. Things animate and inanimate, the
heavens and earth, and all things contained therein, declare that there
is a powerful, wise, and good God. There is no part of the world that
we can set our eyes upon but it speaketh praise to God, and the
thoughts of his bounty to the creatures, especially to man ; for all
things were either subjected to man's dominion, or created for his use
and benefit. If we look to the heavens, all serveth for the use and
benefit of mankind : Ps. viii. 3, 4, ' When I consider thy heavens, the
work of thy fingers, the moon and the stars which thou hast ordained,
what is man that thou are mindful of- him, and the son of man, that
thou visitest him?' The lowest heaven affordeth us breath, winds,
rain ; the middle or second heaven affordeth us heat, light, influence ;
and the third heaven an eternal habitation, if we serve God. In
earth, all the things daily in our view speak to God's praise, if we
had the leisure to hear them : these creatures and works of his that
are daily in our view represent him as a merciful God. This is the
lesson which is most legible in them, whether we sit at home in our
houses or go abroad, and consider land or water. Go to the animate
creatures, the beasts of the field: Ps. xxxvi. 6, 'Thou preservest
man and beast ; ' Job xii. 7, 8, ' But ask now the beasts, and they
shall teach thee ; and the fowls of the air shall declare unto thee :
or speak to the earth and it shall teach thee; and the fishes of
the sea shall declare unto thee. Who knoweth not in all these
that the hand of the Lord hath wrought this?' His providence
reacheth to an innumerable multitude of creatures, giving them
life and motion, and sustaining them, and relieving their neces
sities, and doth largely bestow his blessing upon them according to
their nature and condition. And this goodness of God shineth forth
in all his creatures ; not only in what he doth to them themselves, but
in what he doth about them for man's sake. They were defiled with
man's sin, and therefore he might in justice have abolished them, or
made them useless to man, or instruments of his grief; but they are
continued for our comfort, that we might live in a well-furnished
world. Now, come to man himself, good, bad, wicked, godly : ' His
sun shineth, his rain falleth on the evil and good, just and unjust,'
Mat. v. 44. Great mercy is still continued to the fallen creature, even
to the impenitent : Acts xiv. 17, ' Neverthelesss he left not himself
without witness, in that he did good, and gave us rain from heaven,
188 SERMONS UPON PSALM CXIX. [SER. LXXII.
and fruitful seasons, filling our hearts with food and gladness.' What
was God's witness? 'AyadoTroi&v, he doth good; much patience is
used, men's lives continued while they sin, and means vouchsafed for
their reclaiming; food, raiment, friends, habitations, health, ease,
liberty afforded to them, and all to show that we have to do with a
most merciful God, who is willing to be reconciled to the sinning
creature. Gc> to the godly, and what is all their experience but a
constant course of mercy ? David's admiration declares it : Ps. cxxxix.
17, 18, 'How precious are thy thoughts to me, Lord ! how great is
the sum of them ! if I should count them, they are more in number
than the sand.' He was in a maze when he thought of the various
dispensations of God's providence ; there was no getting out. The
Lord filleth up his servants' lives with great and various mercies, even
in their warfare and pilgrimage here in this world ; abundance of
invaluable mercies, that if we do but consider what we do receive, we
must needs be confirmed in this truth by our own senses. Everything
is a mercy to a vessel of mercy.
2. Wherein God expresseth his mercy to them in creation and pro
vidence.
[1 .] In creating them. It was great mercy that, being infinitely
perfect in himself from all eternity, and so not needing anything, he
took the creatures out of nothing, which therefore could merit nothing,
and communicated his goodness to them : ' For thy pleasure they are
and were created,' Eev. iv. 11.
[2.] In preserving and continuing them so long as he seeth good.
The heavens continue according to his ordinance ; the beasts, and
fowls, and fishes continue according to his pleasure: all the living
creatures need many things for their daily sustentation which their
Creator abundantly supplieth to them, and therefore the whole earth
is full of his mercy. One creature the scripture taketh notice of :
Luke xii. 24, ' Consider the ravens, for God feedeth them ; ' and
again, Job xxxvii. 41, ' He feedeth the young ravens when they cry
and wander for lack of meat ; ' and Ps. cxlvii. 9, ' He giveth to the
beast his food, and to the young ravens which cry.' Why is the
raven made such an instance of providence above other fowls, or other
living creatures? Some say it is animal sibi rapacissimum ; others,
other things, rot)? veorrovs eV^aXXet, casts its young out of the nest
as soon as they are able to fly, and put to hard shifts for themselves.
All this showeth his mercy, how ready he is to supply the miserable.
Prop. 5. His goodness to all the creatures should confirm his people
in hoping for saving grace or spiritual good things. Why, all the
business will be to show you the force of this argument, and that it is
a prop to faith.
1. We may reason from the less to the greater. Our Lord hath
taught us so for food and clothing : Mat. vi. 28-30, ' And why take ye
thought for raiment ? Consider the lilies of the field how they grow ;
they toil not, neither do they spin : and yet I say unto you, that even
Solomon in all his glory was not arrayed like one of these. Where
fore, if God so clothe the grass of the field, which to-day is and
to-morrow is cast into the oven, shall he not much more clothe you,
ye of little faith?' For fowls and lilies, they have no arts of
VER. 64.] SERMONS UPON PSALM cxix. 189
tilling, spinning, are not of such account with God as mankind, as his
people. So for protection : Mat. x. 29-31 , ' Are not two sparrows sold
for a farthing ? and one of them shall not fall to the ground without
your Father : but the very hairs of your head are all numbered. Fear
ye not, therefore ; ye are of more value than many sparrows.' The
reasoning is good; if he hath mercy for kites, he hath also for
children, who are not only in a higher rank of creatures, but in a
renewed state, and reconciled to him by Christ, become his friends and
children, whom he tendeth as the apple of his eye ; much more when
they come for spiritual benefits pleasing to the Lord : 1 Kings iii. 9,
10, ' Give, therefore, thy servant an understanding heart to judge thy
people, that I may discern between good and bad ; for who is able to
judge this thy so great a people ? And the speech pleased the Lord,
that Solomon had asked this thing.' Now all these amount to a strong
probability, if not a certainty. It is a mistake to think that faith only
goeth upon certainties. No ; sometimes it is mightily encouraged by
probabilities. These must not be left out ; for if I want any spiritual
blessing, is it not a great encouragement to remember God's merciful
nature shining forth in all his works ? If kind to his creatures, will
he not be kind to me? If he causeth his sun to shine upon the
wicked, will he not lift up the light of his countenance upon my soul?
If his rain fall upon their fields, will he not let the dew of his grace
fall upon my barren heart ? Though the argument be not absolutely
and infallibly conclusive, yet here is such a concurrence of probabi
lities that we should go and try what he will do for our souls.
2. They in their rank have their supplies, and we in our rank have our
supplies ; therefore his kindness to all creatures should encourage new
creatures to expect their help from him ; for God doth good to all his
creatures according to their necessity and capacity ; his giving them sup
plies convenient for them is a pawn of God's pleasure to bestow upon his
servants greater gifts than these. All things that look to God have
necessaries provided for them according to the condition of their
nature ; and therefore, if you have another nature, and besides the
good things of this life do need the good things which belong to the
life to come, he will give us gifts and graces as he giveth them their
food ; for these are as necessary for this kind of life as food for that.
As they in their rank find mercy, so we in ours ; his general goodness
confirmeth us in expecting these more special favours ; for as there is
a general benignity to all creatures, so there is a special to his children :
Ps. xxxvi. 6, 7, ' Thou preservest man and beast. How excellent is
thy loving-kindness, Lord ! therefore the children of men put their
trust under the shadow of thy wings.' His common kindness and his
special love are often compared together ; they agree in this, that both
come from a good God. Therefore the argument holdeth strong, if
good to all creatures, then good to new creatures. Why should we
think that he would not show his goodness to us also ? Again, they
agree in this, that in doing good God doth not consider the worthiness
of the creature, but his own goodness and self-inclination to preserve
what he hath made ; as he did not disdain to give life to the meanest
creatures, so he doth not disdain to preserve them. As they had their
life from him at first, so they have their life still in him, the poorest
190 SERMONS UPON PSALM CXIX. [SEE. LXXII.
worm not excepted : not a worm, not a gnat, not a fly but tastes of
God's bounty. God disdaineth not to look after the most abject things.
So the plea of unworthiness lieth not in bar against the new creature,
for necessary supplies God giveth out of his own goodness. Now, they
differ in the" kinds of the mercy, one common, the other saving ; ^and
the special subjects of them, one is to all creatures, the other is to
God's peculiar people ; and in the manner of conveyance, the one
floweth in the channel of common providence, the other is conveyed to
us by the golden pipe of the Mediator. Well, then, the creatures have
their mercies, and wicked men their mercies, that they prize and value ;
and the people of God have also what they prize and esteem.
3. God doth good to every one according to their necessity and capa
city. He doth not give meat to the trees, nor stones to the beasts,
but provideth food and nourishment convenient for them ; so to his
people, according to their condition of nature and special capacity.
The general capacity is the condition of their natures, the special
capacity is want or earnest desire. If we extremely need or earnestly
desire these blessings, then we may reason from God's general good
ness to all the creatures to that special act of goodness which we expect
from him. Pray, mark how God's general goodness is expressed, Ps.
cxlv. 15, 16, ' The eyes of all things wait upon thee, and thou givest
them their meat in due season : thou openest thy hand and satisfiest
the desire of every living thing.' He keepeth a constant eye of provi
dence, and if the desire be great, he doth not frustrate the natural ex
pectation of hungry creatures, but giveth them that sort of food which
is fit for them. Now God expecteth the same from new creatures : if
necessity and vehement desire meet, he promises supply : ' Open thy
mouth wide, and I will fill it/ Ps. Ixxxi. 10 ; and Ps. cxlv. 19, ' The
Lord will fulfil the desire of them that fear him, he also will hear their
cry, and will save them.' The beasts mourn and cry in their kind ; we
pray and cry in our kind : needy desires will be heard. He is in a ca
pacity to receive spiritual blessings who is sensible of their necessity for
the happiness of his immortal soul, and doth prize and value them,
and earnestly desire them. The man of God was under a necessity,
for he apprehended himself miserable, and at a loss without it ; for he
desired no other mercy. A gracious heart cannot be satisfied with low
things. Be thus affected, and then this argument will be of use to you.
Use 1. For reproof. Since God is so merciful, how much are they
to blame
1. Who render themselves incapable of the benefit of mercy by im
penitence persisted in against the means of grace ! They slight his
common mercy, and cut off themselves from his saving mercy. Abused
goodness will be destructive : Kom. ii. 4, 5, ' Or despisest thou the
riches of his goodness and forbearance and long-suffering, not know
ing that the goodness of God leadeth thee to repentance ? but after thy
hardness and impenitent heart, treasurest up unto thyself wrath against
the day of wrath, and revelation of the righteous judgment of God.'
2. The stupid and senseless, which do not take notice of the mercy
of God which shineth forth in all the creatures I A man can turn his
eye nowhere but in every place and quarter of the world he shall see
plain testimonies of God's mercy. But alas ! how much of this is lost
VER. 64.] SERMONS UPON PSALM cxix. 191
and passed over for want of observation ! Isa. i. 3, ' The ox knoweth
his owner, and the ass his master's crib ; but Israel doth not know,
my people doth not consider.' All this goodness was left in the earth
to invite our minds and hearts to God ; therefore, as the bee sucketh
honey out of every flower, so should we still dwell on the thoughts of
God's goodness, represented to us in everything we see and feel.
3. That think of God's mercy with extenuating and diminishing
thoughts, and do not raise their hopes and confidence by a serious re
flection upon that ample discovery which he hath made of it in all his
works ! If God be good to all his creatures, why should we be left out
of the number ? Surely God will not be backward to those that earnestly
desire his grace ; therefore those that deject themselves, that say, God
will not hear me, or regard my prayers, are to be condemned.
Use 2. Information, the lively light of the Spirit is a special mercy,
Our misery lieth in the ignorance of God and the transgression of his
law ; our happiness in being enlightened and sanctified by the Spirit of
wisdom and understanding. It is God's great gift : Jer. xxiv. 7, ' I
will give them an heart to know me, that I am the Lord ; and they
shall be my people, and I will be their God ; for they shall return
unto me with all their heart/
Use 3. To exhort you to cherish in your souls good thoughts of God,
and the fulness and largeness of his bounty and mercy. The devil
seeks to weaken our opinion of God's goodness ; he thought to possess
our first parents with this conceit, that God was envious, so as to draw
them away from God. It will be of use to you :
1. In all afflictive providences. Those who are poor and destitute,
or in prison and banishment, or bereft of children, or oppressed with
guilty fears, or assaulted with any other calamity : Job xiii. 15,
' Though he slay me, yet will I trust in him ; ' still he is a good God.
Here is the glory of faith, to believe him as a gracious father when we
feel him as an enemy. Satan will be sure to put in upon these occa
sions to tell you that God is an enemy, harsh, severe, implacable in
his dealings, one that regardeth you not in your misery, that giveth
you no rest nor respite in your troubles ; if he did not hate you, how
could he deal thus with you ? and so striketh a terror into the minds of
men, that they are afraid of nothing so much as of God, and of coming
to him by Christ. No ; ' God is love,' a father when he frowneth as well
as when he smileth : Heb. xii. 10, 'He verily chastiseth us for our profit; '
and ' we are chastened of the Lord, that we may not be condemned with
the world.' And in reason should it not be so ? Did your parents
hate you because they were careful of your breeding, and sometimes
corrected you for your faults ? There is more of compassion than pas
sion in his severest strokes. He hath the bowels of a mother, but yet
the wisdom of a father. His love must not be exercised to the pre
judice of his other attributes. He that pulleth you out of a deep
gulf, though he breaketh your arm in pulling you out, doth not he
love you ? God is love, and the giver of all good things.
2. It is a great motive to repentance. As the prodigal thought of his
father, so should we return : Jer. iii. 12, ' Go and proclaim these
words toward the north, and say, Return, thou backsliding Israel,
saith the Lord, and I will not cause mine auger to fall upon you ;
192 SERMONS UPON PSALM CXIX. [SER. LXXIII.
for I am merciful, saith the Lord, and I will not keep anger for
ever.' Come, lie at his feet, see what mine infinite love will do for
you : 1 Kings xx. 31, 'We have heard that the kings of the house of
Israel are merciful kings.' When you first begin with God, this is an
argument and ground of comfort, much more when you renew your
repentance. Hard thoughts of God keep us off from him, but his
loving and merciful nature inviteth us to him.
3. It sweetens the duties of holiness : 1 John v. 3, ' This is the love
of God, that we keep his commandments ; and his commandments are
not grievous.' This makes our resistance of sin more serious : Ezra ix.
13, ' Seeing thou our God hast punished us less than our iniquities de
served, should we again break thy commandments ? '
4. To quicken and enliven your prayers for grace. You have to do
with a merciful God : Ps. cxlv. 19, ' He will fulfil the desires of them
that fear him ; he also will hear their cry, and will save them.'
SERMON LXXIII.
Thou Jiast dealt well with thy servant, Lord, according to thy word.
VER. 65.
THE addresses that are made to God in this psalm are mostly prayers ;
while we are in the world we are compassed about with divers neces
sities and wants, but yet there is an intermixture of thanksgivings.
We must not always be complaining, but sometimes giving of thanks.
David was often exercised with various calamities ; but as soon as he
got rid of any danger, or obtained any deliverance, he is ready with
his thanks and praises. Blessed will that time be when our mournings
are altogether turned into triumphs, and our complaints into thanks
givings. But now here in the world gratulation should not wholly be
shut out, but find a room in our addresses to God, as well as acknow
ledgments of sin and supplications for grace. None have to do with
God but they find him bountiful, and there is no reason but present
mercies should be acknowledged. In this Verse you have the working
of a thankful soul, sensible of the benefits already obtained in prayer,
and making hearty acknowledgment of them to God : ' Thou hast
dealt well with thy servant, Lord, according to thy word/ Observe
1. An acknowledgment of some benefit bestowed, thou Jiast dealt
well ivith thy servant.
2. The way in which it was bestowed, according to thy ivord.
First, An acknowledgment of some benefit bestowed. In it
observe :
1. The party giving, thou, Lord.
2. The act of bounty, generally expressed, thou Jiast dealt well.
3. The party receiving, with thy servant.
The fountain of all that we have is the goodness and fidelity of God ;
the promise is the channel and pipe by which it is conveyed to us, and
the object is God's servant. When all these concur, how sweet is it !
A good God is ready to show us mercy, and this mercy assured to us
VER. 65.] SERMONS UPON PSALM cxix. 193
by promise, and God's servants capacitated to receive mercy. There
is an excellent cause, which is the benignity of God ; a sure conveyance,
which is the promise of God ; and a prepared object, who are the ser
vants of God.
1. The party giving is God himself: all good is to be referred to
God as the author of it.
2. The benefit received is generally expressed, ' Thou hast dealt
well.' Some translations out of the Hebrew, bonum fecisti thou hast
done good with thy servant ; the Septuagint, xpijordTijTa eVot'^o-a? /iera
ToO BovXov aov thou hast made goodness to or with thy servant : out
of them the vulgar, bonitatem fecisti. Some take this clause generally,
whatever thou dost for thy servants is good ; they count it so, though
it be never so contrary to the interest of the flesh : sickness is good,
loss of friends is good, and so is poverty and loss of goods to a humble
and thankful mind. But surely David speaketh here of some supply
and deliverance wherein God had made good some promise to him.
The Jewish rabbis understand it of his return to the kingdom, but
most Christian writers understand it of some spiritual benefit, that
good which God had done to him. If anything may be collected from
the subsequent verses, it was certainly some spiritual good. The
Septuagint repeats ^p^crTOTi/ra twice, in this and the following verse, as
if he acknowledged the benefit of that good judgment and knowledge
of which there he beggeth an increase. It was in part given him
already, and that learned by afflictions, in the third verse of this por
tion : ' Before I was afflicted I went astray, but now I have learned
thy word.' Now then, go on to increase this work, this goodness
which thou hast shown to thy servant.
3. The object, to ' thy servant.' It is an honourable comfortable
style ; David delighteth in it. God is a bountiful and a gracious
master, ready to do good to his servants, rewarding them with grace
here, and crowning that grace with glory hereafter : Heb. xi. 6, ' He
that cometh to God must believe that he is, and that he is a rewarder
of them that diligently seek him.'
Secondly, The manner how this is assured and brought about,
* According to thy word.' That word, which is the encouragement of
our prayer, is the rule of God's proceedings. Some things are given
by a common providence, other things are given us as servants of God,
or according to the promises that are made us in the word.
Doct. 1. That God doth good to his servants.
Doct. 2. That the good which God hath done for us should be
thankfully acknowledged.
Doct. 3. That in our thankful acknowledgments we should take
notice of God's truth, as well as his benignity and goodness.
Doct. I. That God doth good to his servants. David giveth us
here his own experience, and every one that is a faithful servant of
God may come in with the like acknowledgments ; for what proof God
giveth of his goodness to any one of his servants, it is a pledge of that
love, respect, and care that he beareth towards all the rest. Jacob
acknowledged the same : Gen. xxxiii. 11, ' The Lord hath dealt
graciously with me ;' that was his account of providence.
1. From the inclination of his own nature: Ps. cxix. 68, 'Thou
VOL. vir. N
194 SERMONS UPON PSALM CXIX. [SER. LXXIIL
art good, and thou dost good.' The Psalmist concludetli this act from
his nature. The sun doth not more naturally shine, nor fire more
naturally burn, nor water more naturally flow, than acts of grace and
goodness do naturally flow from God. If there be anything besides
benefits in the world, the fault is not in God, but in us, who by sin,
provoke him to do otherwise.
2. The obligation of his promise ; so this good cometh in as a
reward, according to the law of his grace. He hath engaged himself
by his promise to give us all good things : Ps. Ixxxiv. 11, ' The Lord
God is a sun and a shield ; the Lord will give grace and glory ; no
good thing will he withhold from them that walk uprightly ;' Ps.
xxxiv. 9, 10, 'Oh, fear the Lord, ye his saints, for there is no want to
them that fear him. The young lions do lack, and suffer hunger, but
they that seek the Lord shall not want any good thing.' Therefore it
is said, Micah ii. 7, ' Do not my words do good to him that walketh
uprightly ? ' The words ' saying good' is a doing good ; when it is
said, it may be accounted done, because of the certain performance of
what is said.
3. The preparation of his people ; his servants are capable. God
is good, and doeth good, modo non ponatur obex, except we tie his
hands and hinder our own mercies. There are certain laws of com
merce between God and his creatures, so between God and man ; he
meeteth us with his blessings in the way of our duty : Amos vi. 12,
' Shall horses run upon the rock ? will one plough there with oxen ? *
Some ground is incapable of being ploughed; some are morally
incapable of having good done to or for them. But when the creature
is in a capacity, God communicateth his goodness to them, dealeth
with men as they deal with him : Ps. xviii. 25, 26, ' With the merciful
thou wilt show thyself merciful, with an upright man thou wilt show
thyself upright, with the pure thou wilt show thyself pure, with the
froward thou wilt show thyself froward ;' so Ps. cxxv. 4, ' Do good to
those that be good, and to them that are upright in their hearts.' God
is and will be gracious and bountiful to all those that continue faithful
to him, and will never leave any degree of goodness unrewarded ; the
covenant shall not fail on his part.
Use 1. Let us be persuaded of this truth ; it is one of the first
things in religion, Heb. xi. 6, ' He that cometh to God must believe
that he is, and that he is a rewarder of them that diligently seek him.'
Next unto his being, his bounty, or else our religion will be cold or
none at all. Many conceive amiss of God, and draw an ill picture of
him in their minds, as if he were hard to be pleased, always frowning.
Did we look upon him as one that is good and willing to do good, we
would have less backwardness to duty and weariness in his service.
Satan drew off the hearts of our first parents from God by vain sur
mises, as if he were severe and envious : Gen. iii. 5, ' God doth know
that in the day ye eat thereof, then your eyes shall be opened, and ye
shall be as gods, knowing good and evil.' This first battery was
against the persuasion of God's goodness and kindness to man, which
he endeavoureth to discredit. Yea, God's people may have the sense
of his goodness strangely weakened. David is fain with violence to
hold the conclusion which Satan would fain wrest out of his hands :
VER. 65.] SERMONS UPON PSALM cxix.
Ps. Ixxiii. 1, ' Truly God is good to Israel, even to such as are of a
pure heart.' Therefore we had need to fortify our hearts and forearm
ourselves with strong consolations and arguments.
1. He doth good to his enemies, and therefore certainly he will
much more to his servants : ' He is good to all ;' Ps. cxlv. 9, ' Th6
Lord is good to all, and his tender mercies are over all his works.'
The heathens had experience of it : Acts xiv. 17, ' Nevertheless he
left not himself without witness, in that he did good, and gave us rain
from heaven, and fruitful seasons, filling our hearts with food and
gladness.' And will he be unkind to his servants, to whom he is
engaged by promise ? It cannot be.
2. Consider Christ's reasoning : Mat. vii. 11, ' If ye then, being
evil, know how to give good gifts unto your children, how much more
shall your Father which is in heaven give good things to them that
ask him ? ' God will not deal worse with his children than men do
with theirs. We are natural and sinful parents: if we have any
faith, or reason, or sense, we cannot gainsay this conclusion. A
father will not be unnatural to his child ; the most godless men will
love their children, and seek their welfare, and cfo good unto them.
Surely our heavenly Father will supply all our necessities, satisfy all
our desires : he is more fatherly than all the fathers in the world can
be ; all the goodness in men is but as a drop to the ocean.
3. Consider, he never giveth his people any discouragement or just
cause to complain of him : Micah vi. 3, ' my people, what have I
done unto thee ? or wherein have I wearied thee ? testify against me ; '
Jer. ii. 5, ' Thus saith the Lord, What iniquity have your fathers
found in me, that they are gone far from me, and have walked after
vanities and become vain ? ' Why :
[1.] His commands are not grievous: Mat. xi. 30, 'My yoke is
easy and my burthen is light ;' 1 John v. 3, ' His commandments are
not grievous.' He prescribeth and commandeth nothing but for our
good: Deut. vi. 24, 'And the .Lord commandeth us to do all the
statutes, to fear the Lord our God for our good always, that he might
preserve us alive, as it is at this day.' That he may with honour per
form and make good all that he hath promised : Gen. xviii 19, ' For
I know him, that he will command his children and his household
after him, and they shall keep the way of the Lord, to do justice and
judgment, that the Lord may bring upon Abraham that which he
hath spoken of him.' The obstructions removed, and grace flows
out freely.
[2.] Trials sent by him are not above measure: 1 Cor. x. 13,
' There hath no temptation taken you, but such as is common to men;
but God is faithful, who will not suffer you to be tempted above that
you are able, but will with the temptation also make a way to escape,
that ye may be able to bear it ; ' Isa. xxvii. 8, ' In measure when it
ghooteth forth wilt thou debate with it : he stayeth his rough wind in
the day of the east wind.' He dealeth with much discretion and
moderation, not according to the greatness of his power or the
heinousness of their sin, but observeth our strength, what we are able
to bear.
[3.] His punishments are not above deservings: Ezra ix. 13,
196 SERMONS UPON PSALM CXIX. [&ER. LXXIII.
'Seeing that thou our God hast punished us less than our iniquities
deserve ; ' Job xi. 6, ' Know therefore that God exacteth of thee less
than thine iniquity deserveth.'
[4.] He is not hard to be pleased, nor inexorable upon every failing :
Mai. iii. 17, ' And they shall be mine, saith the Lord of hosts, in that
day when I make up my jewels ; and I will spare them as a man
spareth his own son that serveth him.' Many think God watch eth
occasions to destroy them, or at least to molest and trouble them.
No ; he passeth by many weaknesses, or else what would become of
the best of his children ? pardoneth many sins, where the heart is
sincere : 2 Chron. xxx. 18, 19, ' The good Lord pardon every one
that prepareth his heart to seek God, the Lord God of his fathers,
though he be not cleansed according to the preparation of the sanctuary.'
4. If he doth not give them the good things of this world, he
giveth them better in lieu of them. While they are here in this
world they have those things not only that are good, but make them
good, which cannot be said of all the things of this world ; they may
easily make us worse, but they cannot make us better. He giveth
them such things as tend to the enjoyment of the chief est good, which
is himself. As he is a good God, he pardoneth their sins : Ps. xxv.
7, ' Remember not the sins of my youth, for thy goodness' sake,
Lord ;' that is one of the effects of his goodness to them. He directs
them in the way of life : Ps. xxv. 8, ' Good and upright is the Lord,
therefore will he teach sinners in the way/ He beginneth, carrieth
on, and completeth their salvation : 2 Thes. i. 11, ' Wherefore also we
pray always for you, that our God would count you worthy of his
calling, and fulfil all the good pleasure of his goodness, and the work
of faith with power.' Thus he giveth the best things, though he
deny some common things, which are no arguments of his special
favour ; and it is dangerous to have our eyes fastened upon other
wants when we have these things, and to repine against God, who
hath dealt graciously with us in the higher expressions of his love.
5. The evil things of this world, which are not good in themselves,
he turneth to good : Rom. viii. 28, ' All things shall work together
for good to them that love God.' He is able to bring light out of
darkness, or give light in darkness, or turn darkness into light ; to
give inward joy and comfort under all calamities, to support and
sustain under all heavy pressures, and to deliver out of all distresses.
6. He doth give them so much of the good things of the world as
is convenient for them : Ps. xxxiv. 9, ' Oh, fear the Lord, ye his
saints, for there is no want to them that fear him ; ' Ps. Ixxxiv. 11,
' The Lord God is a sun and a shield ; the Lord will give grace and
glory, and no good thing will he withhold from them that walk up
rightly.' He giveth protection when it is necessary : Nahum i. 7,
' The Lord is good, a stronghold in the day of trouble, and he knoweth
those that trust in him ; ' Ezra vi. 22, ' The hand of our God is upon
all them for good that seek him.' He hath a great inclination to
diffuse his benefits.
7. His doing good is chiefly in the world to come : John xii. 26,
' If any man serve me, let him follow me, and where I am, there shall
also my servant be: if any man serve me, him will my Father
VER. 65.] SERMONS UPON PSALM cxix. 197
honour.' Here he is with them in troubles, there they shall be with
him in glory ; here he can put marks of favour upon them, and dis
tinguish between those that serve him and those that serve him not :
Mai. iii. 17, ' They shall be mine, saith the Lord, in that day when I
make up my jewels, and I will spare them as a man spareth his own
son that serveth him ; ' there he will manifest his favour in the face
of all the world.
Use 2. To persuade you to become the servants of God : you will
have a good master if you be what you profess to be. Every Christian
should say, as Paul did, Acts xxvii. 23, ' The God whose I am, and
whom I serve.' He is God's, and serveth God. (1.) He is God's by
creation, for he made him out of nothing : Ps. c. 3, ' Know ye that
the Lord he is God ; it is he that hath made us, and not we ourselves ;
we are his people and the sheep of his pasture;' Col. i. 16, 'All things
were created by him and for him.' By redemption ; 1 Cor. vi. 20, ' Ye
are bought with a price, therefore glorify God in your body and your
spirit, which is God's.' By covenant ; Isa. xliv. 5, ' One shall say, I am
the Lord's, and another shall call himself by the name of Jacob, and
another shall subscribe with his hand unto the Lord, and surname
himself by the name of Israel;' Ezek. xvi. 8, ' I sware untothee, and
entered into covenant with thee, saith the Lord, and thou becamest
mine;' and so voluntarily he is God's. Wicked men are God's in
right, but against their wills ; the godly are willingly God's. A man
will never be hearty in his obedience and subjection till he look upon
himself as God's. See an instance in the wicked, whose ungodliness
and rebellion against God cometh from looking upon themselves as
their own : Ps. xii. 4, ' Who have said, With our tongues will we
prevail ; our lips are our own ; who is lord over us ? ' Their time their
own, wealth their own, interest their own, bodies their own, souls their
own, and therefore think they may employ all these things as they
please. On the other side, take an instance of self-denial. Why so
careful to serve and glorify God ? Rom. xiv. 8, ' For whether we live,
we live Unto the Lord, and whether we die, we die unto the Lord ;
whether we live therefore, or die, we are the Lord's ;' they have given
up themselves to be employed at his command. (2.) Him they serve.
How do they serve him ? (1st.) They must serve God with the spirit
as well as the body : Rom. i. 9, ' God is my witness, whom I serve
with my spirit in the gospel of his Son.' So Phil. iii. 3, ' We are the
circumcision, which worship God in the spirit ; ' Rom. xii. 11, ' Fervent
in spirit, serving the Lord ; ' Rom. vii. 6, ' That we should serve in
newness of spirit.' When the heart is renewed, disposed, and fitted
for his fear and service, there is an honest purpose and endeavour to
serve him. (2d.) You must serve him faithfully, devoting yourselves
to do his will, and to seek his glory. Your intention, trade, and
study must be to honour God and please him, that if it be asked for
whom are you at work ? for whom speaking or spending your time ?
whose business are you doing ? you may answer, All is for God. If
the pleasing of the flesh be their work or scope, they are said to serve
their own bellies : Rom. xvi. 18. ' They that are such serve not the
Lord Jesus, but their own belly/ (3d.) Cheerfully ; having so good
a master, let us take pleasure in our work. Here is all good good
198 SERMONS UPON PSALM CXIX. [SfiR. LXXIII.
master, good work, good wages. Certainly the more good any man
findeth God to be, and the more good he himself hath received, the
more good he ought to be : the goodness of God should melt us and
awe us. There are two questions every one of you should put to
yourselves, What hath God done for you ? and, What have you done
for God ? When you thus serve God, you may plead it to God, as
David, Ps. cxvi. 16, '0 Lord, truly I am thy servant, I am thy ser
vant/ You may expect relief, and protection, and maintenance.
Servants have their dole and portion from their masters' hands : Ps.
cxxiii. 2, 'As the eyes of servants look unto the hand of their masters,
and as the eyes of a maiden unto the hand of her mistress, so our
eyes wait upon the Lord our God, until that he have mercy upon us.'
He that doth God's will shall have his protection and blessing ; you
have a sanctified interest in all that falleth to your share : 1 Cor. iii.
22, 23, ' Whether Paul, or Apollos, or Cephas, or life, or death, or
things present, or things to come, all are yours, and ye are Christ's,
and Christ is God's.' Lastly, God will now and then visibly put
some marks of distinction on them : Mai. iii. 18, ' Then shall ye re
turn, and discern between the righteous and the wicked, between him
that serveth God, and him that serveth him not.' For a while their
glory may be clouded, they may be hardly dealt with in the world,
but God hath his times of presenting all things in their own colours ;
but the chief time of manifestation is hereafter ; when the servants
of Christ come to receive their full reward, then they find him to be
a good master indeed : John xii. 26, ' If any man serve me, him will
my Father honour.'
Doct. 2. That the good which God hath done for us should be
thankfully acknowledged. We should not be always craving, always
complaining ; there should be a mixture of thanksgiving : Col. iv. 6,
' Continue in prayer, and watch in the same with thanksgiving ;' to
gether with the expression of our wants and desires, there must be
thanksgiving for favours already received.
1. There is a time for all things, for confessing sin, for begging
mercy, for thankful acknowledgments ; though in every address to God
there should be somewhat of all these, yet at certain seasons one is
predominant : in a time when God is offended, confession of sin ; in a
time of great wants and straits, prayer ; in a time of great receivings,
thanks. The times that pass over us bring upon us many changes ;
every change of dispensation must be sanctified by a suitable duty.
As no condition is so bad but a good man can find an occasion of
praising God and trusting in him, so no condition so good but matter
of humbling and self-abasing will arise; yet there are special occasions
that require the one or the other. Opus diei in die suo. James v. 13,
' Is any among you afflicted ? let him pray : is any merry ? let him
sing psalms ;' Ps. 1. 15, ' Call upon me in the day of trouble ; I will
deliver thee, and thou shalt glorify me.'
2. It is a disingenuous spirit to ask mercy for supplying our wants
or delivering us from troubles, and not acknowledge mercy when that
supply or deliverance is received. Prayer is a work of necessity, but
praise of mere duty. Self-love will put us upon prayer, but the love
of God upon praise and thanksgiving ; we pray because we need God,
VER. 65.] SERMONS UPON PSALM cxix. 199
we praise because we love God, and have a sense of his goodness to us :
Luke xvii. 15, ' One of them, when he saw that he was healed, turned
back, and with a loud voice glorified God.' Most turn back upon the
mercy-seat, do not give glory to God when their turn is served.
3. It is for the glory and honour of God that his servants should
speak good of his name. When they are always complaining, they
bring an ill report upon the ways of God, like the spies that went to
view the promised land ; but it is a great invitation to others when we
can tell them how good God hath been to us : Ps. xxxiv. 8, ' Oh, taste and
see that the Lord is good ; blessed is the man that trusteth in him.'
This doth draw in others to come and take share with us.
4. It is for our profit ; the more thankful for mercies, the more
they are increased upon us ; as vapours return in showers, the sea
putteth out of her fulness into the rivers, and they again refund into
the sea the water received thence : Ps. Ixvii. 5, 6, ' Let the people
praise thee, Lord ; then shall the earth bring forth her increase.'
When the springs are low, we pour in a little water into the pump, not
to enrich the fountain, but to bring up more for ourselves. It is not
only true of outward increase, but spiritual also : Col. ii. 7, ' Be ye
rooted in the faith, and abound therein with thanksgiving.' If we
give thanks for so much grace as we have already received, it is
the way to increase our store ; we do no more thrive in victory over
corruption, or the increase of divers graces, because we do no more
give thanks.
5. It prevents many sins. I shall name two:
[1.] Hardness of heart. When we are not thankful for blessings,
they prove an occasion to the flesh, and so our table is made a snare,
Ps. Ixix. 22, and our welfare a trap. Men go on stupidly receiving
blessings, but do not acknowledge the donor ; but when we own God
upon all occasions, the creature is sanctified, and the heart kept
humble : 1 Tim. iv. 4, 5, ' Every creature of God is good, and nothing to
be refused, if it be received with thanksgiving, for it is sanctified by the
word of God and prayer ;' an acknowledgment from whom it cometh.
[2.] It suppresseth murmuring, and that fretting, quarrelling, im
patient, and distrustful humour which often showeth itself against
God, even sometimes in our prayers and supplications. Nothing con-
duceth more to quiet our hearts in a dependence upon God for the
future, and to allay our distrusts, discontents, and unquiet thoughts,
than a holy exercise of thanksgiving : Phil.-iv. 6, ' Be careful for no
thing, but in everything by prayer and supplication, with thanksgiving,
let your requests be made known to God.' Bless him for favours
already received, and you will leave the burden of your care upon him
for the future. God is where he was at first, and what he hath done
he can do still.
Use. The use is, to press us to the serious and frequent discharge of
this duty. It is a duty very necessary, very profitable, and very de
lightful ; but usually we are backward, are not as careful to render
thanks for the enjoyment of blessings as we are earnest and importu
nate in the want of them. It cometh to pass partly by the greediness
of our desires, as a dog that swalloweth up every bit that is cast to
him, and still looketh for more. Vidisti aliquando canem, saith
200 SERMONS UPON PSALM CXIX. [SER. LXXIIL
Seneca, missa a domino frusta panis aut carnis aperto ore captantem,
et quicquid excipit. protinus integrum devorat, et semper ad spem
futuri Mat. This is an emblem of us ; we swallow whatever the
'bounty of God throws forth without thanks, and still we look for more,
as if all the former mercies were nothing ; therefore are warm in peti
tions, but cold, raw, and infrequent in gratulations. Partly when we-
have mercies, we know not their value by the enjoyment as much as
hy the want. "O(j>0a\pol ri ayav \a/ji7rpbv av% opc/vcri, sai'th Basil a
thing too near the eye cannot be seen, it darkeneth us with its splen
dour. God must set things at a distance to make us value them.
Therefore we are more prone to complain than to give thanks. Partly
from self-love ; when our turn is served, we neglect God ; as the
raven returned to Noah no more, when there was floating carrion for
it to feed upon, Gen. viii. 7. Wants try us more than blessings :
Hosea v. 15, ' In their affliction they will seek me early.' Our interest
swayeth us more than our duty. Partly from a dark legal spirit,
which will not own grace when it is near us, when Christians look
altogether in the glass of the law, to exclude the comfort of the gospel f
and to keep themselves under the rack of perplexing fears.
To remedy this
1. Let us acknowledge God in all we do enjoy : Hosea ii. 8, ' She
did not consider that I gave her corn, and oil, and flax/ We are un
thankful to God and man, but more to God. Comforts that come from
an invisible hand, we look upon them as things that fall out of course,
and so do not praise the giver ; therefore let us awaken our hearts to
the remembrance of God. Whosoever be the next hand, it is by his pro
vidence; and there is reason he should be praised and owned. It is not
he that brings the present, but he that sendeth it, that deserveth our
thanks. Beasts will own their benefactor : Isa. i. 3, ' The ox knoweth
his owner, and the ass his master's crib ;' and if God be our benefactor,
he must be owned and loved. If a man give us but a small sum, or
a parcel of land, how do we court him or observe him ! Less reason
why God should look upon us, who is so high. A small remembrance-
from a great prince, no way obliged, who no way needeth me, to whom
I can be no way profitable, is much valued ; and will not I acknowledge
God in his gifts ? When you were in distress you acknowledged, he
alone could send you help, and had high thoughts of the mercy ; then
what promises did you make ? The mercy is the same now that it-
was then, therefore you should have the same apprehensions of it.
2. Let us not give thanks by the heap, but distinctly ; acknowledge
God's mercies in all cases. Particulars are most affective : let us
come to an account for God, and recollect the passages of our lives,
what he hath done for body and soul : Ps. cxxxix. 17, ' How precious
also are thy thoughts unto me, God! how great is the sum of them! *
What he hath done for us before time, in time, and provided for us when
time shall be no more ; the beginning of this treaty with us, the progress
of his work, the many failings we were guilty of, his patience in bear
ing with us, his goodness in hearing us, his giving, forgiving, keeping
us from dangers, in dangers, and deliverances out of dangers. What
supplies and supports we have had, what visits of love, warnings.,
awakeninsfs of heart !
VER. 65.] SERMONS UPON PSALM cxix. 201
3. Let us trace the benefits we enjoy to the fountain of them, the
love of God ; then we will say, Ps. cxxxviii. 2, ' I will praise thy name
for thy loving-kindness and truth.' This is not only to drink of the
stream, but of the fountain ; there the water is sweetest ; when we see
all this coming from the special love of God to our souls. Otherwise
God may give in anger : Hosea xiii. 11, ' I gave them a king in mine
anger ;' as he gave the Israelites meat for their lusts: Isa. xxxviii. 17,
'Thou hast loved me from the grave;' this commendeth all experi
ences, maketh us love God again.
4. Compare yourselves with others your betters, who would be glad
of your leavings, their nature, disposition, endowments better than
yours, yet receive less from God. He hath not dealt so with any
nation. Whence is all this to me ? John xiv. 22, ' Lord, how is it
that thou wilt manifest thyself to us, and not unto the world ? ; Many
would be glad of our relics.
5. Consider your unworthiness : Gen. xxxii. 10, ' I am not worthy of
the least of all the mercies, and of all the truth which thou hast
showed unto thy servant ;' 2 Sam. vii. 18, ' Who am I, Lord, and
what is my house, that thou hast brought me hitherto ? ' Pride is the
cause of discontent. Where all is received freely, there is no cause of
discontent : much of giving thanks if we have anything. When we
look to desert, we may wonder more at what we have than what we
want : if afflicted, destitute, kept low and bare, it is a wonder we are
not in hell. All this is spoken because men are not thankful, We are
eager till we have blessings, but when we have them, then barren in
praises, unfruitful in obedience : like little children, forward to beg
favours, but careless to acknowledge what they have received.
Doct. 3. That in our thankful acknowledgments we should take
notice of God's truth, as well as his benignity and goodness. David
owned the kindness as coming according to his word. So do the
servants of God observe his accomplishing promises : Josh, xxiii. 14,
' And, behold, this day I am going the way of all the earth ; and ye
know in all your hearts and in all your souls, that not one thing hath
failed of all the good things which the Lord your God spake concern
ing you ; all hath come to pass unto you, not one thing hath failed
thereof.' So Solomon : 1 Kings viii. 56, ' Blessed be God that giveth
rest to his people Israel, according to all that he promised ; there hath
not failed one word of all his good promise which he promised by the
hand of Moses his servant/ Thus Joshua and Solomon observe how
his word was made good to a tittle, and in the rigour of the letter ; he
hath not left undone anything, but accomplished all to the full. A
great deal of benefit will come by it :
1. For yourselves.
[1.] Your own faith will be confirmed by it, when you see that God
is as good as his word, and bestoweth upon us the utmost that any
promise of his giveth us to hope for : it is dictum factum with God ;
he is no more liberal in word than in deed. Look, as it confirmeth
our faith in the truth of the threatenings, when we are punished as our
congregation hath heard, Hosea vii. 12, they that would not believe
their danger are made to feel it, so our faith in the promise. God
showeth what he will be to his servants, and after a little waiting they
202 SERMONS UPON PSALM CXIX. [SfiR. LXXIII.
find it to be so. Wait but a little while, and you shall find the effect
of the promises : Ps. Ivi. 8, ' In God I will praise his word, in the
Lord I will praise his word ; ' that is, I have great cause to take notice
of the promise ; to a believer it is as good as performance : so Ps.
xix. 9, ' The judgments of the Lord are true, and righteous altogether.'
Former experience begets confidence for the time to come : the Lord
doth not deceive us with vain words. There is an effect in them ; I
shall find it ; what God saith he doth.
[2.] Your comfort is increased ; receiving things in a way of promise
sweeteneth a blessing. It is good to see whence things come to us,
from the bounty of common providence, or from the promises of the
covenant. There is a providential right and a covenant right. Devils
hold their beings by a providential right, but the saints their blessings
by covenant. The promise is made to God's servants, and the mercy
conveyed by the promise is sanctified : 1 Cor. iii. 23, ' All are yours,
and ye are Christ's, and Christ is God's;' 1 Tim. iv. 3, they are to
be 'received with thanksgiving of them that believe and know the
truth.' Believers are called ' heirs of promise/ Some blessings the
very nature of them showeth whence they come ; but in others, as the
deliverances and comforts of this life, the tenure of them is more com
fortable than the mercies themselves; to have them 'not only from
God's hand but heart. Wicked men have them as their portion, you
as helps to your better portion : heirs of promise is an honourable title
and relation. Such blessings are from love, and for our good.
2. As to others, you will invite, encourage, and strengthen them in
believing. You are witnesses of his fidelity : Ps. xviii. 30, ' As for
God, his way is perfect ; the word of the Lord is tried.' I can assure
you I have found more than letters and syllables in a promise, it is a
tried word ; I can tell you what God hath done for my soul.
Use. Let us look to the accomplishment of these promises, and trust
God the more for the future. Make much of promises: Heb. XL
13, c These all died in faith, not having received the promises, but
having seen them afar off, and were persuaded of them, and embraced
them.' They are sure declarations of the purposes of God. God's
purposes are immutable, but promises declared lay an obligation upon
him to keep them. Kejoice in them till performance cometh. Take
heed of setting sense against them: Horn. iv. 18-21, 'Who against
hope believed in hope, that he might become the father of many, ac
cording to that which was spoken, So shall thy seed be : and being
not weak in faith, he considered not his own body now dead, when he
was about an hundred years old, neither yet the deadness of Sarah's
womb : he staggered not at the promise through unbelief ; but was
strong in faith, giving glory to God ; and being fully persuaded that
what he had promised he was able also to perform.' Naturally men
are all for having before them. Take heed of haste : Ps. cxvi. II, 'I
said in my haste, All men are liars ; ' Ps. xxxi. 22, ' I said in my
haste, I am cut off from before thine eyes/
VER. 66.] SERMONS UPON PSALM cxix. 203
SERMON LXXIV.
Teach me good judgment and knowledge : for I have believed thy
commandments. VKR. 66.
THE man of God had acknowledged that God had done good for him ;
now he beggeth the continuance of his goodness. God, that hath
showed mercy, will show mercy. His treasure is not spent by giving,
nor hath he the less for communicating to the creature. Man will
say, I have given you already, why do you trouble me any more ?
But God upbraideth no man ; the more frequent our suits are for
grace, the more welcome we are : ' Thou hast done good for thy ser
vant ; ' and now again, ' Teach me good judgment and knowledge : for I
have believed thy commandments.
In the words observe
1. The blessing asked, Teach me good judgment and knowledge.
2. The reason urged, for I have believed thy commandments.
I begin with the prayer or blessing asked, ' Teach me good judg
ment and knowledge.' Let us consider a little the different trans
lations of this clause. The Septuagint hath three words x^crroTTjTa,
TraiSeiav, Kal yvwcriv, goodness, discipline, and knowledge ; others,
bonitatem gustus et scientice doce me, teach me goodness of taste and
knowledge; Ainsworth, Vatablus, bonitatem sensus, learn me good
ness of reason and knowledge. In the original Hebrew DJ7D 3113, the
Hebrew word signifieth taste or savour, so it is translated Ps. xxxiv. 8,
' Oh taste and see that the Lord is good.' The word also signifieth
behaviour, as Ps. xxxiv. title, ' A Psalm of David when he changed
his behaviour before Abimelech.' For a man is tasted by his carriage,
and some think it may mean goodness of inclination or manners.
I think we fitly translate it judgment, it being coupled with a
word that signifieth knowledge taste, by a metaphor from the bodily
sense, being applied to the mind ; as meats are discerned by the taste,
so things by the judgment ; and so that which David beggeth here is
a good or exact judgment, or the faculty of judging well.
Doct. That a judicious sound mind is a great blessing, and should
earnestly be sought of God by all that would please him.
The man of God renewing this request so often, and his calling it
here good judgment and knowledge, will warrant this observation,
and sufficiently showeth how good it is to have the mind illuminated
and endowed with the true knowledge of things. In handling this
point, I shall show
1. What is the use of a sound mind.
2. Why this should be so often and earnestly asked.
First, What is the use of a sound mind ? There is a threefold act
of judgment :
1. To distinguish.
2. To determine.
3. To direct and order.
1. To distinguish and judge rightly of things that differ, that we
may not mistake error for truth, and evil for good. So the apostle
204 SERMONS UPON PSALM CXIX. [SfiR. LXX1Y.
maketh it the great work of judgment to discern between good and
evil : Heb. v. 14, ' But strong meat belongetli to those that are of full
age, even those who by reason of use have their senses exercised to
discern both good and bad.' The things that are to be judged are true
and false, right and wrong, necessary or indifferent, expedient or
inexpedient, fit or unfit ; for many things are lawful that are not ex
pedient: 1 Cor. vi. 12, 'All things are lawful for me, but all things are
not expedient,' as to time, place, persons. "Well, then, judgment is a
spirit of discerning truth from falsehood, good from evil, that we may
approve what is good, and disallow the contrary. So the spiritual man
judgeth all things, 1 Cor. ii. 15 ; that is, though he hath not an authori
tative judgment, he hath a judgment of discretion ; and if he did stir
up this gift of discerning, he might more easily understand his duty,
and how far he is concerned in point of conscience and in order to
salvation. So 1 Cor. x. 15, ' I speak as to wise men, judge- ye what
I say/ The spiritually wise, if they would awaken the gifts of grace
received in regeneration by diligence and prayer and needfulness of
soul, might sooner come to a resolution of their doubts than they
usually do. As bodily taste doth discern things savoury from un
savoury, profitable from noxious, so is judgment given us that we may
distinguish between the poisons which the world offereth in a golden
cup to impure souls, and that wholesome spiritual milk which we suck
out of the breasts of scripture, between savoury food and hurtful diet,
how neatly soever cooked. The soul's taste is more necessary than the
body's, as the soul is the better part, and as our danger is greater, and
errors there cost us dearer.
2. To determine and resolve, practicum dictamen. The taste of
the soul is for God, that bindeth our duty upon us, when there is a
decree issued forth in the soul, that after we know our duty there may
be a resolvedness of mind never to swerve from it. First the distin
guishing work proceedeth ; there is a clear and distinct approbation
of God ; then the determining followeth ; this is the Trpodeais /ea/oS/a?,
Acts xi. 23, ' The purpose of heart ;' 2 Tim. iii. 10, ' Thou hast known
fully my doctrine, manner of life,' TrpoOea-tv, purpose. The form of
this decree and resolution you have in Ps. Ixxiii. 28, ' But it is good
for me to draw near to God.' This in the soul hath the authority of
a principle. He that meaneth to be a thorough Christian must set
the bent and bias and purpose of his heart strongly upon it : Ps.
xxxix. 1, ' I said, I will take heed to my ways.' So Ps. xxxii. 5, ' I said,
I will confess mine iniquities.' These purposes have a powerful com
mand upon the whole soul, to set it a-working whatever they purpose
with this strong decree, how backward soever the heart be otherwise ;
they will excite and quicken us, and admit of no contradiction. It is
our judgments lead us and guide and poise us. A man may have
knowledge and learning, and play the fool if his judgment be not
biassed : a man never taketh any course^but his judgment telleth him
it is best, and best for him all things considered. It is not men's
knowledge leadeth them, but their judgments say to their wills, This
is not for me ; the other conduceth most to my profit, honour, or
delight : but when the judgment is in some measure set towards God,
then the man is for God.
VEU. 66.] SERMONS UPON PSALM cxix. 205
3. To direct as well as to decree ; so good judgment and knowledge
serveth for the right guiding of ourselves and all our affairs. Many
are wise in generals that err in particulars, and have a knowledge of
principles, but their affairs are under no conduct. Particulars are
nearer to practice, and very learned men are deceived in particulars :
Kom. ii. 20-22, ' An instructor of the foolish, a teacher of babes, which
hast the form of knowledge and of the truth in the law : thou there
fore which teachest another, teachest thou not thyself ? thou that
preachest a man should not steal, dost thou steal ? thou that sayest
a man should not commit adultery, dost thou commit adultery ? thou
that abhorrest idols, dost thou commit sacrilege ? ' Therefore, besides
the general rule, the knowledge of God's will, it is necessary to have
the gift of discretion, when particulars are clothed with circumstances.
There is an infinite variety of circumstances which require a deal of
prudence to determine them. A man may easily discourse on general
truths concerning God, ourselves, the state of the church, the privi
leges of Christianity ; but to direct them to particular cases, to govern
our own hearts, and order our own ways, that is a harder thing:
Hosea xiv. 9, ' Whoso is wise and prudent/ &c. ; Prov. viii. 12, * I,
wisdom, dwell with prudence.' To direct is harder than to determine
or distinguish. It is easier to distinguish of good and evil in the
general, to lay down conclusions upon the evidence of the goodness of
the ways of God ; but to reduce our knowledge to practice in all cases,
that is the great work of judgment, that we may know what becometh
the time, the place, the company where we are, and may have that
ordering of our conversation aright, Ps. 1. 23 ; to know how to carry
ourselves in all relations, business, civil, sacred, light, serious ; that we
neither offend in excess nor defect ; that we judge what is due to the
Creator, and what is to be allowed to the creature; what is good,
what is better, what is best of all ; that we know how to pay reve
rence to superiors, how most profitably to converse with equals, what
compassion to inferiors, how to do good to them ; how to behave our
selves as husbands, wives, fathers, children. Wisdom maketh us
profitable in our relations : 1 Peter iii. 7, ' Let husbands dwell with
wives according to knowledge.' There is much prudence and wisdom
required to know how to converse profitably and Christianly with all
that we have to do with. In short, how to love our friends in God,
and our enemies for God ; how to converse secretly with God, and to
walk openly before men ; how to cherish the flesh that it may not be
unserviceable, yet how to mortify it that it may not wax wanton
against the spirit ; how to do all things in the fear of God, in meats,
drinks, apparel, recreations ; when and how to pray, what time for our
callings, what for worship ; when to speak, when to hold our peace ;
when to praise, and when to reprove ; how to give, and how to take ;
when to scatter, when to keep back or withhold; and to order all
things aright requireth a sound judgment, that we carry ourselves
with that gravity and seriousness, that exactness and tenderness, that
we may keep up the majesty of religion, and all the world may know
that he is wise by whose counsel we are guided. But alas ! where this
sound judgment an4 discretion is wanting, we shall soon offend and
transgress the laws of piety, charity, justice, sobriety. Piety and god-
206 SERMONS UPON PSALM CXIX. [SER. LXXIV.
liness will not be orderly ; we shall either be guilty of a profane neglect
of that course of duty that is necessary to keep in the life of grace, or
turn religion into a sour superstition and rigorous course of obser
vances. Cfharity will not be orderly ; we shall give to wastefulness,
or withhold more than is meet, to the scandal or prejudice of the world
towards religion. Not perform justice ; we shall govern to God's dis
honour, obey to his wrong, punish with too much severity, or forbear
with too much lenity; our reproofs will be reproaches, our praises
flattery. Sobriety will not be orderly ; we shall deny ourselves our
necessary comforts, or use them as an occasion to the flesh ; either
afflict the body and make ourselves unserviceable, or wrong the soul and
burden and oppress it with vain delights. It short, even the higher
acts of religion will degenerate ; our fear will be turned into desperation,
or our hope into presumption ; our faith will be a light credulity, or our
search after truth will turn into a flat scepticism or irresolution ; our
patience will be stupidness, or our constancy obstinacy ; we shall either
slight the hand of God, or faint under it ; so that there is need of good
judgment and knowledge to guide us in all our ways.
Secondly, Why this is so earnestly to be sought of God. The thing
is evident from what is said already. But further
1. Because this is a great defect in most Christians, who have many
times good affections, but no prudence to guide and order them ; they
are indeed all affection, but no judgment ; have a zeal, but without
knowledge, Eom. x. 3. Zeal should be like fire, which is not only
fervidus, but lucidus, hot, but bright. A blind horse may be full of
mettle, but he is ever and anon stumbling. Oh ! then, should we not
earnestly seek of God good knowledge and judgment ? The Spirit of
God knoweth what is best for us. In the scriptures he hath indited
prayers : Phil. i. 9, ' This I pray, that your love may abound more
and more, in knowledge, and in all judgment ;' that our love and zeal
should have a proportionable measure of knowledge and judgment
going along with it ; and Col. i. 9, ' That ye may be filled with the
knowledge of his will in all wisdom and spiritual understanding ;' and
again, Col. iii. 16, ' Let the word of God dwell in you richly in all
wisdom/ These places show that it is not enough to have warm
affections, but we must have a clear and a sound mind.
2. The mischief which ariseth from this defect is so great to them
selves, to others, and the church of God.
[1.] To themselves.
(1.) Without the distinguishing or discerning act of judgment, how
apt are we to be misled and deceived ! They that cannot distinguish
meats will soon eat what is unwholesome ; so, if we have not a judg
ment to approve things that are excellent, and disapprove the contrary,
our fancies will deceive us, for they are taken with every slight appear
ance ; as Eve was deceived by the fruit because it was fair to see to,
Gen. iii. 6, with 2 Cor. xi. 3, ' For I fear lest by any means, as the
serpent beguiled Eve through his subtlety, so your minds should be
corrupted from the simplicity that is in Christ.' Our affections will
deceive us, for they judge by interest and profit, not duty and con
science. The affections are easily bribed by those bastard goods of
pleasure, honour, and profit : 2 Cor. iv. 4, ' In whom the god of this
VER. 66.] SERMONS UPON PSALM cxix. 207
world hath blinded the minds of them which believe not.' The con
sent of the world will deceive us, for they may conspire in error and,
rebellion against God, and are usually the opposite party against God :
Rom. xii. 2, ' And be not conformed to this world, but be ye trans
formed by the renewing of your minds/ Good men may deceive us ;
true and faithful ministers may err both in doctrine and manners, as
the old prophet seduced the young one to his own destruction : 1 Kings
xiii. 18, ' He paid unto him, I am a prophet also, and an angel
spake unto me by the word of the Lord, saying, Bring him back with
thee into thy house, that he may eat bread and drink water. But he
lied unto him.' In what a woful plight, then, are Christians if they
have not a judgment, and a test to taste l doctrines and try things, as
the mouth tasteth meats ! How easily shall we take good for evil
and evil for good, condemning that which God approveth, and approv
ing that which God condemneth !
(2.) Without the determining act of judgment, how fickle and
irresolute shall we be, either in the profession or in the practice of
godliness. Many men's religion lasts but for a pang ; it cometh upon
them now and then, it is not their constant frame and constitution.
For want of this purpose and resolute peremptory decree for the
profession of godliness, there is an uncertainty, levity, and wavering
in religion : men take up opinions lightly, and leave them as lightly
again. Light chaff is carried about with every wind : Eph. iv. 14,
' That we henceforth be no more children, tossed to and fro, and car-
lied about with every wind of doctrine, by the sleight of men and
cunning craftiness, whereby they lie in wait to deceive/ If we receive
the truth upon the credit of men, we may be led off again, and we
shall be ready to stagger when persecution cometh, especially if we
see those men from whom we have learned the truth fall away ; if we
have not *Siov (rr^piy/j.ov, a steadfastness of our own : 2 Peter iii. 17,
' Beware lest ye also, being led away by the error of the wicked, fall
from your own steadfastness/ Men should have a steadfastness pro
per to themselves, not stand by the steadfastness of another, the
examples of others, the countenance or applause of the world, or the
opinion of good men ; but convincing reason, by which their minds
may be enlightened, and their judgments set for God. So for prac
tice ; we are off and on, unstable in all our ways, Why ? Because
we content ourselves with some good motions before we have brought
our hearts to this conclusion, to choose God for our portion, and to
cleave to him. All in haste they will be religious, but sudden im
perfect motions may be easily laid aside, and given over by contrary
persuasions ; but when our hearts are fixed upon these holy purposes,
then all contrary solicitations and oppositions will not break us or divert
us. Satan hath small hopes to seduce or mislead a resolved Christian ;
loose and unengaged men lie open to him, and are ready to be enter
tained and employed by any new master.
(3.) Without the directing act of judgment, how easily shall we
miscarry, and make religion a burden to ourselves, or else a scorn to
the world ! Want of judgment causeth different effects, not only in
divers, but in the same person : sometimes a superstitious scrupulous
ness, at other times a profane negligence ; sometimes making conscience
1 Qu. 'a taste to tost'? ED.
208 SERMONS UPON PSALM CXIX. [SER. LXXIV.
of all things, then of nothing : as the one weareth off, the other suc-
. oeedeth : as the devil cast the lunatic in the Gospel sometimes into the
water, sometimes into the fire ; either fearful of sin in everything they
do, or bold to run into all sin without fear ; whereas a truth judiciously
understood would prevent either extreme. So again for want of
judgment; sometimes men are transported by a fiery and indiscreet
zeal, at other times settle into a cold indifferency, and all things come
alike to them. The way to prevent both is to resolve upon evidence :
1 Thes. v. 21, ' Prove all things, hold fast that which is good/ Cer
tainly the clearer our judgment is the more steadfast is our faith, the
more vehement our love, the more sound our joy, the more constant
our hope, the more calm our patience, the more earnest our pursuit
of true happiness ; otherwise we shall never carry it evenly between
vain presumption and feigned reverence, between legal fear and rash
hopes, uncomely dejections and a loose disregard of God. Wisdom
is the faculty by which we apply that knowledge we have unto the
end why we should have it.
[2.] It makes us troublesome to others, by preposterous carriage,
rash censuring, needless intermeddling : Phil. i. 9, 10, ' And this I
pray, that your love may abound yet more and more in knowledge
and in all judgment ; that ye may approve things that are excellent,
that ye may be sincere and without offence till the day of Christ ; '
our corruptions will otherwise break forth to the offence of others.
An injudicious Christian increaseth the reproaches of the world, as if
the servants of God were the troublers of Israel, by unseasonable
reproofs, mistiming of duties, meddling with that which no ways ap-
pertaineth to him. All lawful things are not fit at all times, nor in
all places, nor to be done by all persons. Much folly, indiscretion
and rashness remaineth in the best, whereby they dishonour God, and
bring religion into contempt.
[3.] They trouble the church of God ; it hath suffered not only
from the persecutions of enemies, but from [the folly, rashness, and
indiscretion of its friends. There are different degrees of light,
some babes, some young men, some grown persons in Christ Jesus :
1 John ii. 13, ' I write unto you fathers, because ye have known him
that is from the beginning ; I write unto you young men, because ye
have overcome the wicked one ; I write unto you little children,
because ye have known the Father.' Now, children have their fancies,
and young men their passions, and old men their humours. When
the one would prescribe to the other, they hurry all things into con
fusion : the injudicious generally seek to carry it, and would govern
the world. In young ones, there are great affections but little know
ledge and judgment ; they have a great zeal, but little prudence to
moderate it ; and when this is joined with perverseness and contumacy,
it is not easy to be said how much evil it bringeth to the church of
God ; as a fiery horse routeth the troop, and bringeth disorder into
the army. The devil loveth to draw things into extremes, to set gift
against gift, prudence against zeal, the youth of Christianity against
age, and so to confound all things, and so to subvert the kingdom of
Christ by that comely vanity which is the beauty of it. In the
general, all overdoing in religion is undoing.
VER. 66.] SERMONS UPON PSALM cxix. 209
Use. The use is, let all this press us to seek this benefit of good
judgment and knowledge. To this end
1. Consider the value and necessity of it. Without it we cannot
regularly comfort ourselves in the promises, but it will breed a care
lessness and neglect of our duty ; nor fulfil the commandments of
God, but it will breed in us a self-confidence and disvaluing of the
grace of God ; nor reflect upon our sins, but we shall be swallowed
up of immoderate sorrow ; nor suffer for the truth, but we shall run
into indiscreet reasoning and oppositions that will trouble all, and, it
may be, subvert the interest of religion in the world ; or else grow
into a loose uncertainty, leaping from one opinion to another. This
uncertainty cometh not so much, or not altogether, from vile affection,
as want of information in religion, professing without light and evi
dence, having more of affection than principles. There is a twofold
injudiciousness total or partial. (1.) Total, when men are given up
et? vow aSoKtfAov, into a reprobate sense, or an injudicious mind, Rom.
i. 28 : when utterly incapable of heavenly doctrine, or discerning the
things of the Spirit. This is one of God's heaviest judgments. That
is not the case of any of you, I hope. (2.) Partial, and that is in us
all. Alas ! we are ignorant of many things which we should know ;
at least, we have not that discretion and prudence which is necessary
for directing our faith, tempering our zeal, ordering and regulating
our practice, which is necessary to avoid evil, to do good, or to do good
well. Or, if we have light, we have no sense or taste. Many never felt
the bitterness of sin to purpose, of sweetness of righteousness ; there
fore we have need to cry to God, Lord, give me good taste and know
ledge.
2. If you would have it, you must ask it of God. We can have
no sound knowledge till God teach it us. By nature we are all blind,
ignorant, vain ; after grace received, though our ignorance be helped,
it is not altogether cured ; you must still fetch it from heaven by
strong hand. Without his Spirit we cannot discern spiritual things :
1 Cor. ii. 14, ' The natural man receiveth not the things of the Spirit
of God, for they are foolishness unto him ; neither can he know them,
because they are spiritually discerned ;' that is, chiefly, the main
things of the gospel, and universally all things, so far as conscience
and obedience to God is concerned in them. It is the unction must
teach us all things : 1 John ii. 20, ' But ye have an unction from
the Holy One, and ye know all things ;' the things of God must be
seen in the light of his own Spirit. The Spirit of God first giveth
us the desire of these things, and then satisfieth us with them. It is
the Spirit of God purifieth this desire, that it may be holy, as having
a holy end, that we may avoid whatever is displeasing to God, and do
whatever is pleasing in his sight ; and that is the ready way to come
to knowledge and sound judgment : John xvii. 17, ' Sanctify them
through thy truth ; thy word is truth ;' John iii. 21, 'He that doeth
truth cometh to the light, that his deeds may be made manifest, that they
are wrought in God/ Men that have a mind to maintain an opinion,
or suffer an evil practice, are prejudiced and biassed by the idol that
is in their hearts, and so do not see what may be seen, and what they
seem to search after. Therefore David urgeth this as an argument
VOL. vii. o
210 SERMONS UPON PSALM CXIX. [SER. LXXIV.
in the latter end of the text, ' I have believed thy commandments ;'
that is to say, Lord, I know this word is thine, and I am willing to
practise all that thoti requirest. The great thing that is to be aimed
at about knowledge is, not only that we may know, and be able to
jangle about questions, or that we may be known and esteemed for
our knowledge, but that we may practise and walk circumspectly,
and in evil days and times know what the will of the Lord is con
cerning us ; to desire knowledge as those that know the weight and
consequence of these things, as I shall show more fully hereafter.
Those that would have good judgment and knowledge must be willing
to understand their duty, and practise all that God requireth, that
they may neither ,do things rashly, and without knowledge and de
liberation, for then they are not good, how good soever they be in
themselves: Prov. xix. 2, 'Also, that the soul be without knowledge
is not good ; ' or doubtingly, after deliberation ; for he that doubteth
is in part condemned in his own mind : Eom. xiv. 23, ' And he that
doubteth is damned if he eat.' We must have a clear warrant from
God, or else all is naught, and will tend to evil. Then it is the Spirit
of God satisfieth these desires, when we earnestly desire of him to be
informed in the true and perfect way : John vi. 45, ' They shall be all
taught of God.' He l\ath suited promises to the pure and earnest
desire of knowledge. Then it is the Lord who sendeth means and
blesseth means; as he sent Peter to Cornelius, Acts x., and Philip to
the eunuch, Acts viii. All is at his disposal, and he will not fail the
waiting soul ; he hath made Christ to be wisdom for this very end
and purpose, that he might guide us continually : 1 Cor. i. 30, ' But
of him are ye in Christ Jesus, who of God is made unto us wisdom,
and righteousness, and sanctification and redemption.'
3. You must seek it in the word ; that maketh us wise to salvation,
and by the continual study of it we obtain wisdom and discretion ;
there we have the best and safest counsel : ' It maketh wise the sim
ple/ Ps. xix. 7. No case can be put, so far as it concerneth conscience,
but there you shall have satisfaction : Col. iii. 16, ' Let the word of
God dwell in you richly in all wisdom.' You must not content
yourselves with a cursory reading, but mark the end and scope of it,
that you may be made completely wise, by frequent reading, hearing,
meditation upon it, and conferring about it. There you find all things
necessary to be believed and practised, therefore you must hear it with
application, read it with meditation. (1.) Hear it with application.
The Lord blesseth us in the use of instituted means ; both light and
flame are kept in by the breath of preaching. Where visions fail,
the people perish, men grow brutish and wild. It is a dispute which
is the sense of learning, the ear or the eye. By the eye we see things,
but by reason of innate ignorance we must be taught how to judge
of them : James i. 19, ' Wherefore, my brethren, let every man be
swift to hear ;' take all occasions. And we must still apply what we
hear. Nunquid ego talis ? Eom. viii. 31, ' What shall we then say
to these things?' Job v. 27, ' Lo, this we have searched, so it is;
hear it, and know thou it for thy good ;' Heb. ii. 3, ' How shall we
escape if we neglect so great salvation ? ' Return upon thine own
heart. (2.) Reading scripture is every man's work who hath a soul
VER. GG.] SERMONS UPON PSALM cxix. 211
to be saved. Other writings, though good in their kind, will not
leave such a lively impression upon the soul. All the moral sentences
of Seneca and Plutarch do not come with such force upon the con
science as one saying of God's word. God's language hath a special
energy ; here must be your study and your delight : Ps. i. 2, ' His
delight is in the law of the Lord, and in his law doth he meditate
day and night ;' 2 Tim. iii. 16, 17, ' All scripture is given by inspira
tion of God, and is profitable for doctrine, for reproof, for correction,
for instruction in righteousness, that the man of God may be perfect,
thoroughly furnished unto all good works.' These make you wise
unto salvation. Your taste is not right when you relish and savour
human writings, though never so good, more than the word of God.
A draught of wine from the vessel is more fresh and lively ; that con
viction which doth immediately rise out of the word is more prevailing.
We suspect the mixture of passion and private aims in the writings
of others ; but when conscience and the word are working together,
we own it as coming from God himself. Besides, those that are
studying, and reading, and meditating on the word have this sensible
advantage, that they have promises, doctrines, examples of the word
ready and familiar upon all occasions ; others are weak and unsettled
because they have not scriptures ready. In the whole work of grace
you will find no weapon so effectual as the sword of the Spirit.
Scriptures seasonably remembered and urged are a great relief to the
soul. No diligence here can be too much. If you would not be un
profitable, sapless, indiscreet with others, weak and comfortless in
yourselves, read the scriptures. We have Sic scriptum est against
every temptation. Besides, you have the advantage to see with your
own eyes the truth as it cometh immediately from God, before any
art of man, or thoughts of their head pass upon it, and so can the
better own God in what you find.
4. Long use and exercise doth much increase judgment, especially
as it is sanctified by the Spirit of God. You get a habit of discern
ing, fixing, directing, guiding your ways : Sta rrjv eii> ra ala-ffrjTijpia
ye^vfjivaa-iJLwa e^oi/re?, Heb. v. 14, ' Who by reason of use have their
senses exercised to discern good and evil.' As men of full age, by
long use and exercise of the senses of seeing, smelling, tasting, have
acquired a more perfect knowledge to discern what food is good and
wholesome and what is unwholesome, so by much attention, studying,
and meditation, men who have exercised the intellectual faculty to
find out the scope and meaning of the word of God do attain a more
discerning faculty, and understand better the truth of the word, and
can judge what doctrine is true and what false, and more easily
apprehend higher points when taught unto them ; they discern and
know the differences of things to be understood. God's blessing doth
accompany use and frequent exercise, and make it effectual to this
end ; by degrees we come to a solidness.
5. Sense and experience doth much increase judgment. When
smarted for our folly, tasted the sweetness of conversing with God in
Christ : 1 Peter ii. 3, ' If so be ye have tasted that the Lord is gracious.'
Optima demonstratio est a sensibus. Col. i. 6, ' Which bringeth forth
fruit, as it doth also in you, since the day you heard of it, and knew
212 SERMONS UPON PSALM CXIX. [SfiB. LXXY.
the grace of God in truth.' God is not taught by experience, to whose
knowledge all things are present, and at all times, and before all
times ; but we are. God is fain to teach us by briars and thorns, as
Gideon taught the men of Succoth.
6. Avoid the enemies to it or hindrances of it. I shall name two :
[1.] A passionate or wilful addictedness to any carnal things. Most
men live by sense, will, and passion, whereby they enthral that wisdom
which they have, and keep it in unrighteousness. Peril omne
judicium cum res transit in affectum truth is a prisoner to their
sinful passions and affections, rejecting all thoughts of their future
happiness. A man cannot be wise to salvation, and passionately ad
dicted to any temporal interest.
[2.] Pride ; that maketh us either rash or presumptuous, either not
using a due consideration, or not humble enough to subject our minds
to it. Besides we cast oft* God's assistance : ' The humble and meek
will he guide in judgment ; the meek will he teach his way,' Ps. xxv.
9. Men that lean on their own understandings reject him : Prov. iii.
5, 6, ' Trust in the Lord with all thine heart, and lean not unto thine
own understanding : in all thy ways acknowledge him, and he shall
direct thy paths.'
SERMON LXXV.
For I have believed lliy commandments. VER. 66.
THIS latter clause may be considered absolutely or relatively ; in itself,
or as it containeth a reason of the foregoing petition.
First, Absolutely. These words deserve a little consideration,
because believing is here suited with an unusual object. Had it been,
For I have believed thy promises, or, obeyed thy commandments, the
sense of the clause had been more obvious to every vulgar apprehen
sion. To believe commandments sounds as harsh to a common ear as
to see with the ear and hear with the eye. But for all this, the com
mandments are the object ; and of them he saith not, I have obeyed,
but I have believed. To take off the seeming asperity of the phrase,
some interpreters conceive that commandments is put for the word in
general ; and so promises are included, yea, they think principally
intended, those promises which encouraged him to hope for God's
help in all necessary things, such as good judgment and knowledge
are. But this interpretation would divert us from the weight and
force of these significant words. Therefore
1. Certainly there is a faith in the commandments, as well as in the
promises, as I shall fully prove by and by.
2. The one is as necessary as the other ; for as the promises are not
esteemed, embraced, and improved, unless they are believed to be of
God, so neither are the precepts ; they do not sway the conscience as
the other do, nor incline the affections, but as they are believed to be
divine.
3. The faith of the one must be as lively as the other. As the
promises are not believed with a lively faith unless they draw off
VER. 66.] SERMONS UPON PSALM cxix. 213
the heart from carnal vanities to seek that happiness which they offer
to us, so the precepts are not believed rightly unless we be fully
resolved to acquiesce in them as the only rule to guide us in the
obtaining that happiness, and to adhere to them and obey them. As
the king's laws are not kept as soon as they are believed to be the
king's laws, unless also upon the consideration of his authority and
power we subject ourselves to them, so this believing noteth a ready
alacrity to hear God's voice and obey it, and to govern our hearts and
actions according to his counsel and direction in the word.
Doct. That the commandments of God must be believed as well as
his promises ; or, The precepts of sanctity and holiness bind the con
science to obey God, as well as the promises bind us to trust in God.
1. What we must believe concerning the commandments.
2. The necessity of believing them if we would be happy.
3. The utility and profit.
1. What we must believe concerning the commandments.
[1.] That they have God for their author, that we may take our
duty immediately out of his hand, that these commands are his com
mands. The expressions of his commanding and legislative will,
whereby our duty is determined and bound upon us, that is a matter
of faith, not a matter of sense. We were not present at the giving of
the law as being past, but we ought to be affected with it as if we were
present, or had heard the thunderings of Mount Sinai, or had them now
delivered to us by oracle or immediate voice from heaven. God doth
once for all give the world sensible and sufficient satisfaction, and then
he requireth faith. See Heb. ii. 2-4, ' For if the word spoken by
angels was steadfast, and every transgression and disobedience ob
tained a just recompense of reward, how shall we escape if we neglect
so great salvation, which at the first began to be spoken by the Lord,
and was confirmed unto us by them that heard him ; God also bearing
them witness both with signs and wonders, and with divers miracles,
and gifts of the Holy Ghost, according to his own will ?' The apostle
corapareth the first promulgation of the law and the first publication
of the gospel. After ages did not hear the sounding of the dreadful
trumpet, nor see the flaming smoking mountain, were not conscious to
all those circumstances of terror and majesty with which the law was
given ; yet it was Xo709 /SeySato?, a steadfast word. God owned it in
his providence : the punishment of transgressors is proof of God's
authorising the doctrine. So we were not present when the miracles by
which the gospel lawwas confirmed were wrought; yet there is aconstant
evidence that these things were once done ; and God still owneth it in
his providence, therefore we must receive the gospel law as the sovereign
will and pleasure of our lawgiver, as if we had seen him in person
doing these wonders, heard him with our own ears. It is not only
those that were present at Mount Sinai that were bound, but all their
posterity. God giveth arguments of sense once for all. This belief is
the more required of us as to precepts and commandments, because
they are more evident by natural light : Horn. ii. 14, 15, ' For when
the Gentiles, which have not the law, do by nature the things con
tained in the law, these, having not the law, are a law unto themselves ;
which show the work of the law written in their hearts.' There is
214 SERMONS UPON PSALM CXIX. [SER. LXXV.
veritas naturalis and veritas mystica. Some objects of faith depend
upon mere revelation, but the commands of the moral law are clearer
than the doctrines of faith ; they are of duties and things present, not
of privileges to be enjoyed hereafter, such as the promises offer to us.
Now, it is easier to be convinced of present duties than to be assured
of some future things promised.
[2.] That these commandments be received with that reverence that
becometh the sovereign will and pleasure of so great a lord and law
giver. It is the work of faith to acquaint us with the nature of God
and his attributes, and work the sense of them into our hearts. The
great governor of the world is invisible, and we do not see him that is
invisible but by faith : Heb. xi. 27, ' By faith he forsook Egypt, not
fearing the wrath of the king, for he endured as seeing him who is
invisible.' It is e'Xe7^o? ov /3Xe7ro//.ei/a>i/, ' the evidence of things not
seen,' Heb. xi. 1. Temporal potentates are before your eyes, their
majesty may be seen, and their terrors and rewards are matter of sense.
That there is an infinite, eternal, and all-wise Spirit, who made all
things, and therefore hath right to command and give laws to all
things, reason will in part tell us ; but faith doth more assure the soul
of it, and impresseth the dread and awe of God upon our souls, as if
we did see him with bodily eyes. By faith we believe his being :
Heb. xi. 6, ' He that cometh to God must believe that he is.' His
power, so as to oppose it to things visible and sensible : Horn. iv. 21,
' Being fully persuaded that what he had promised he was able also to
perform/ That there is no standing out against him who with one
beck of his will can ruin us everlastingly, and throw the transgressor of
his laws into eternal fire : a frown of his face is enough to undo us ;
he is not a God to be neglected, or dallied with, or provoked by the
wilful breaking of his laws. He hath truly potestatem vitce et necis
the power of life and death : James iv. 12, ' There is one lawgiver,
who is able to save and to destroy.' These considerations are best en
forced by faith, without which our notions of these things are weak and
languid. You are to charge the heart with God's authority, as you
will answer it to him another day, not to neglect or despise the duty you
owe to such a God. No terror comparable to his frowns, no comforts
comparable to his promises or the sense of his favour.
[3.] That these laws are holy, just, and good: Bom. vii. 12, 'Where
fore the law is holy, and the commandment holy, and just, and good.'
This is necessary, because, in believing the commandments, not only
assent is required, but also consent to them, as the fittest laws we
could be governed by : Horn. vii. 16, ' If, then, I do that which I would
not, I consent to the law that it is good.' Consent is a mixed act of the
judgment and will : they are not only to be known as God's laws, but
owned and embraced, not only see a truth, but a worth in them. The
mandatory part of the word hath its own loveliness and invitation ; as
the promises of pardon and eternal life suit with the hunger and thirst
of conscience, and the natural desires of happiness ; so the holiness and
righteousness of God's laws suit with the natural notions of good and
evil that are in man's heart. These laws were written upon man's
heart at his first creation, and though somewhat blurred, we know the
better how to read a defaced writing when we get another copy or
VER. CO.] SEIIMONS UPON PSALM cxix. 215
transcript to compare with it. Especially when the heart is renewed,
when the Spirit hath wrought a suitableness, there must needs be a
consenting and embracing : Heb. viii. 10, ' This is the covenant that
1 will make with the house of Israel after those days, saith the Lord ; I
will put my laws into their mind, and write them in their hearts.'
There is a ready willing heart to obey them and conform to them in
the regenerate, therefore an assent is not enough, but a consent ; this
is that they would choose and prefer before liberty ; they acquiesce and
are satisfied in their rule as the best rule for them to live by. But let
us see the three attributes, Tiply^just, and good. (1.) They are holy
laws, fit for God to give and man to receive. When we are convinced
of this, it is a great help to bridle contrary inclinations, and to carry
us on cheerfully in our work. They are fit for God to give, they become
such a being as God is : his laws carry the express print and stamp of
his own nature upon them. We may know how agreeable they are to
the nature of God by supposing the monstrousness of the contrary. If
he had forbidden us all love, and fear, and trust in himself, all respect
and thanks to our creator, or bidden us to worship false gods, or change
the glory of the incorruptible God into an image made like to a cor
ruptible man, as birds, four-footed beasts, and creeping things, or that
we should blaspheme his name continually, or despise his glory shining
forth in the work of his hands, and that we should be disobedient to
our parents, and pollute ourselves as the beasts with promiscuous
lusts, and fill the world with adulteries, robberies, and thefts, or slander
and revile one another, and leave the boat to the stream, give over
ourselves to our passions, discontents, and the unruly lusts of our cor
rupt hearts ; these are conceits so monstrous that, if the beasts were
capable of having such thoughts transfused into them, they would
abhor them, and would infer such a manifest disproportion in the soul
as it would in the body to walk with our hands and do our work with
our feet And they are fit for man to receive if he would preserve the
rectitude of his nature, live as such an understanding creature, keep
reason in dominion, and free from being a slave to the appetites of the
body. To be just, holy, temperate, humble, meek, chaste, doth not
only concern the glory of God and the safety of the world, but the
liberty of the reasonable nature, that man may act as a creature that
hath a mind to know things that differ, and to keep him from that
filthiness and pollution which would be a stain to him, and infringe
the glory of his being. There is no middle thing ; either a man must
be a saint or a beast, either conform himself to God's will, and look
after the interests of his soul, or lose the excellency of his nature, and
become as the beasts that perish ; either the beast must govern the
man, or the man ride upon the beast, which he doth when he taketh
God's counsel. (2.) Just, because it referreth to all God's precepts. I
take it here not strictly but largely, how just it is for God to command,
and how reasonable it is that we should obey the supreme being. His
will is the reason of all things ; and who should give laws to the world
but the universal sovereign who made all things out of nothing?
Whatsoever you are, you receive it from the Lord ; and therefore,
whatsoever a reasonable creature can do, you owe it to him: you are
in continual dependence upon him, for ' in him you live, and move,
216 SERMONS UPON PSALM CXIX. [SER. LXXY.
and have your being/ Acts xvii. 28. And be bath redeemed you,
called you to life by Christ : 1 Cor. vi. 19, 20, ' What, know you not
that your body is the temple of the Holy G-host, which is in you, which
ye have of God, and ye are not your own ? for ye are bought with a
price ; therefore glorify God in your body, and in your spirit, which
are God's.' You owe all your time, and strength, and service unto
him, and therefore you should still be doing his will and abounding in
his work. (3.) He enjoineth nothing but what is good : Deut. v. 29,
' Oh, that there were such a heart in them that they would fear me,
and keep all my commandments always, that it might be well with
them, and with their children for ever ; ' Deut. vi. 24, ' And the Lord
commanded us to do all these statutes, to fear the Lord our God for
our good always, that he might preserve us alive, as it is at this day.'
God hath tempered his sovereignty towards the reasonable creature,
and ruleth us not with a rod of iron, but with a sceptre of love : ' He
draweth us with the cords of a man,' Hosea xi. 4 ; that is, with rea
sons and arguments taken from our own happiness. Man being a
rational and free agent, he would lead and quicken us to our duty by
the consideration of our own benefit ; and when he might say only, Thus
shall ye do ; I am the Lord ; yet he is pleased to exhort and persuade us not
to forsake our own mercies, or to turn back upon our own happiness, and
to propound rewards that we may be encouraged to seek after him in
that way of duty which he hath prescribed to us. The reward is ever
lasting glory, with the mercies of this life in order to it : Heb. xi. 6,
' God is, and he is a re warder of them that diligently seek him.'
[4.] How indispensably obedience to his commandments is required
of us. As long as the heart is left loose and arbitrary, such is the un-
ruliness and self-willedness of man's nature, Rom. viii. 7, ' The carnal
mind is enmity against God, for it is not subject to the law of God,
neither indeed can be/ The carnalist will not be held to his duty, but
leaves that which is honest for that which is pleasing, and is governed
by his appetite rather than his reason ; therefore faith hedgeth up his
way, showeth him ' that without holiness it is impossible to see God,' Heb.
xii. 14 ; that there is no coming to the end unless we take the way ; that
there is no hope of exemption or excuse for the breaches of his law
allowed but the plea of the gospel, which doth not evacuate but establish
obedience to God's commands, requireth a renouncing of our former
course, and a hearty resolution, ' to serve God in holiness and righteous
ness all our days,' Luke i. 74, 75. Our duty is the end of our deliver
ance. In the kingdom of grace we are not our own masters, or at
liberty to do what we will. Christ came not only as a saviour, but as
a lawgiver ; he hath his laws to try our obedience : Heb. v. 9, 'And
being made perfect, he became the author of eternal salvation unto all
them that obey him.' He came not to lessen God's sovereignty or
man's duty, but to put us into a greater capacity to serve God. He
came to deliver us from the curse and indispensable rigours of the law
upon every failing ; not from our duty, nor that we might not serve
God, but serve him without fear, with peace of conscience and joy of
heart, and requireth such a degree of grace as is inconsistent with any
predominant lust and affection.
[5.] That God loveth those that obey his law, and hateth those
VER. GG.] SERMONS UPON PSALM cxix. 217
that despise it, without respect of persons : Acts x. 35, ' In every nation
he that feareth God and worketh righteousness is accepted with him ; '
Ps. v. 5, ' Thou hatest all the workers of iniquity ; ' Prov. xi. 20, ' They
that are of a froward heart are an abomination to the Lord, but such
as are upright in their way are his delight/ The more obedient, the
more God loveth us ; the less obedient, the less God loveth us. There
fore, unless we love what God loveth, and hate what God hateth, do his
commands carefully, and avoid the contrary, we cannot be acceptable
with him, for God would not make a law in vain, but order his provi
dence accordingly.
S6.] That one day we shall be called to an account for our conformity
inconformity to God's law. There are two parts of government
legislation and execution : the one belongeth to God as king, the other
as judge. Laws are but a shadow, and the sanction a mockery, unless
there shall be a day when those that are subject to them shall be called
to an account and reckoning. His threatenings are not a vain scare
crow, nor his promises a golden dream ; therefore he will appoint a day
when the truth of the one and the other shall be fully made good ; and
therefore faith enliveneth the sense of God's authority with the remem
brance of this day, when he will judge the world in righteousness.
2. The necessity.
[1.] The precepts are a part of the divine revelation : the object of
faith is the whole word of God, and every part of divinely inspired
truth is worthy of all belief and reverence. The word worketh not
unless it be received as the word of God : 1 Thes. ii. 13, ' For this
cause also thank we God without ceasing, because, when ye received
the word of God which ye heard of us, ye received it not as the word
of men, but, as it is in truth, the word of God, which effectually worketh
also in you that believe.' Now we cannot receive the word as the word
of God unless we receive all. There are the same reasons to receive
one as the other ; therefore, if any part take good rooting, the whole is
received. There may be a superficial affection to one part more than
another ; but if there be a right faith, we receive all. It is the en
grafted word that is effectual to the saving of our souls, James i. 21 ;
if we would engraft the word, the precepts must stir up answerable
affections as well as the promises. Every part must affect us, and stir
up dispositions in us which that part is apt to produce. If the promises
stir up joy and trust, the precepts must stir up love, fear, and obedience.
The same word which calleth upon us to believe the free pardon of our
sins, doth also call upon us to believe the commandments of God for the
regulating and guiding of our hearts and ways.
[2.] It is such a part as hath a necessary connection with the pro
mises, as without which they can do us no good ; therefore, if we mean
to be happy, we must regard both ; the one is as necessary and funda
mental to our happiness as the other. Our consent to God's covenant
is required, not as if we were to debate and alter the terms at our plea
sure, but that we may take it as God hath stated it, and bind our
duty upon us by our consent to God's authority. We cannot prescribe
conditions and laws of commerce between God and us, but only God
alone. Man did not give the conditions, or treat about the making of
them, what they should be, but is only bound to submit to what God
218 SERMONS UPON PSALM CXIX. [SiR. LXXV.
was pleased to offer and prescribe. We are not left free to model and
bring down the terms to our own liking, to take hold of them, not to
appoint them : Isa. Ivi. 4, ' For thus saith the Lord unto the eunuchs
that keep my sabbaths, and do the things that please me, and take
hold of my covenant ; ' for though he condescendeth to treat with us,
yet still he keepeth the place of a sovereign : and therefore, if we be
lieve promises, and do not believe God's commandments, it is not God's
covenant, but one of our own devising, when we take and leave, and
part and mingle, and chop and change at our own pleasures. The cove
nant requireth a total, universal, unlimited resignation of ourselves to
the will of God : ' I will be your God, you shall be my people/
[3.] The gratitude that resulteth necessarily from faith, or believing
the promises, will put us upon this ; it apprehendeth love, and leaveth
the stamp of it upon the soul, and worketh by love, Gal. v. 6. Now,
how are we to express our love to God ? Not in a fellow-like familiar
ity, but dutiful subjection to his laws : 1 John v. 3, ' For this is the
love of God, that we keep his commandments ; and his command
ments are not grievous ;' and John xiv. 21, ' He that hath my com
mandments, and keepeth them, he it is that loveth me ; ' not by
glavering respects, or a fond remembrance and esteem of his memory,
Mat. vii. 11. If we live to God, not to the world, not to the flesh, if
faith be lively, it will put us upon this : 2 Cor. v. 15, ' And that he
died for 'all, that they that live should not henceforth live unto them
selves, but unto him which died for them and rose again.'
[4.] Our trust in the promises is always commensurable to our fidel
ity in the commandments. Faith in the one is maintained by faith
fulness in the other, and assurance of acceptance with God cannot be
greater than our care of obedience. When love to the world and the
flesh tempt us to omit any part of our duty, then do we weaken our
confidence thereby, and sin will breed distrust if we be serious and
mind our condition : ' The fruit of righteousness is peace ; ' 1 John
iii. 21, ' Beloved, if our hearts condemn us not, then have we confidence
towards God;' and Heb. vii. 2, 'Being by interpretation king of
righteousness, and after that also king of Salem, which is king of
peace ; ' and Christ saith, Mat. xi. 29, ' Take my yoke upon you, and
learn of me, for I am meek and lowly in heart, and ye shall find rest
unto your souls.' Confidence and comfort follow grace, as heat doth
fire ; and fears and doubts follow sin, as pain doth the pricking of a
needle, or any sharp thing wherewith a man pierceth himself ; there
fore, when sensual objects oversway us, and take us off from obedience
to the command, they will also make us doubt of the mercy of God, as
well as transgress our duty. We cannot trust him when we have
offended freely and without restraint ; sin will breed shame and fear.
At present all sinners feel it not; yet hereafter that sin that
now weakeneth the faith we have in the commandments, will in time
weaken the faith we have in the promises. Every part of our trust in
God's declared will cometh to be tried one time or another : our confi
dence in God's mercy is not fully and directly assaulted till the hour of
death, and the time of extraordinary trial. When the evil day cometh,
then the consciousness of any one sin whereunto we have been indulgent,
and of the delight and pleasure we took in transgressing God's com-
VER. 66.] SERMONS UPON PSALM cxix. 219
mandmentSjWill be offeree to withdraw our assent from God's mercies:
1 Cor. xv. 56, ' The sting of death is sin, and the strength of sin is the law.'
[5.] Faith in the promises, if it be not a conceit and a vain dream,
is not only an act enforced by our necessity, but done in obed
ience to God's will ; therefore we believe because God hath commanded
it : 1 John iii. 23, ' And this is his commandment, that we should be
lieve on the name of his Son Jesus Christ ; ' John vi. 29, ' This is the
work of God, that ye believe on him whom he hath sent.' It sensibly
appeareth many times, a poor soul hath no other motive or encourage
ment. It ventureth, notwithstanding all discouragements to the con
trary, in the strength and sense of a command ; as Peter, Luke v. 5, ' Mas
ter, we have toiled all the night, and have taken nothing; nevertheless at
thy word I will let down the net' Now that which is done, if rightly
done, merely in obedience to a command, cannot be the ground of dis
obedience in other things. We must not pick and choose. Certainly
if we believe the promises on God's command, we will make conscience
of other things commanded also ; for he is truly obedient to no precept
that doth not obey all enforced by the same authority.
3. The utility.
[1.] That we may begin with God, to yield up our wills absolutely
to his will ; it is upon a belief that this is his will concerning us ; for
his will concerning our duty is revealed in his precepts : ' He hath
showed thee, man, what is good ; and what doth the Lord require
of thee, but to do justly, and to love mercy, and to walk humbly with
thy God ? ' Micah vi. 8. Certainly an obedient creature desireth to
know no more but what God will have him to do ; and therefore it is
needful we should believe what is God's will, that we may resolve upon
his will : Rom. xii. 1, 2, ' I beseech you, therefore, brethren, by the
mercies of God, that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service ; and be not
conformed to this world ; but be ye transformed by the renewing of
your mind, that ye may prove what is that good, and acceptable, and
perfect will of God.' The first thing that we do in grace is to arm
ourselves with a resolution to obey God's will, though it be never so
contrary to our own, or to the wills of men, or the course of the world's
fashions : 1 Peter iv. 1, 2, 'Forasmuch, then, as Christ hath suffered
for us in the flesh, arm yourselves likewise with the same mind : for
he that hath suffered in the flesh hath ceased from sin ; that he no
longer should live the rest of his time in the flesh to the lusts of men,
but to the will of God.' Now, that this resolution may be made know
ingly and with the greater strength, not only with the strength of inclina
tion or our own resolved, renewed will, but in the sense of God's authority,
a strong belief is necessary that this course of life is pleasing to God.
[2.] That we may hold on with God in an awe-ful, watchful, serious
course of godliness, it is necessary that the belief of the commandments
be deeply impressed upon us. Alas ! otherwise we shall be off and on,
forward and backward, according to the impulsion of our own inclina
tions and affections, and the sense of our interest in the world. Many
of the commandments are crossing to our natural inclinations and
corrupt humours, or contrary to our interests in the world, our profit,
pleasure ; and nothing will hold the heart to our duty but the con-
220 SERMONS UPON PSALM CXIX. [SfiR. LXXY.
science of God's authority : This is the Lord's will, then the gracious
soul submitteth : 1 Thes. iv. 3, ' For this is the will of God, even your
sanctification, that ye should abstain from fornication;' and 1 Peter
ii. 15, ' For so is the will of God, that with well-doing ye may put to
silence the ignorance of foolish men.' That is reason enough, and
instead of all reasons, to a believer, to awe and charge his heart, that
we may not shift and distinguish ourselves out of our duty, that we
may shake off sloth and negligence, much more deceits, and fraudu-
lency, and corrupt affections. Many shifts will be studied by a
naughty heart that dispense with our credit, esteem, honour, prefer
ment in the world for our loyalty to God. Nothing but a deep belief
of the sovereignty of God and the sight of his will can be of sufficient
power to the soul when such temptations arise, and our duties are
so contrary to the inclinations of the flesh : Heb. xi. 8, ' By faith
Abraham, when he was called to go out into a place which he should
after receive for an inheritance, obeyed ; and he went out not knowing
whither he went ;' and ver. 17, 18, ' By faith Abraham, when he was
tried, offered up Isaac ; and he that had received the promises offered
up his only-begotten son ; of whom it is was said, That in Isaac shall
thy seed be called ;' Gen. xii. 3, ' In thee shall all families of the earth
be blessed.' Oh ! how have believers need to bestir themselves upon
such an occasion, and to remember no evil can be compared with God's
wrath, no earthly good with his favour : that transitory delights are
dearly bought if they endanger the soul to compass them : ' That the
sufferings of this life are not worthy to be compared with the glory
that shall be revealed in us ! ' Horn. viii. 18. The ordinary experience
of believers in lesser temptations is enough to evince this, &c.
Use. 1. For reproof.
1. That men do so little revive the belief of God's commandments,
hence sins of omission : James iv. 17, ' Therefore to him that knoweth
to do good, and doeth it not, to him it is sin ;' of commission : Jer. viii.
6, ' I hearkened and heard, but they spake not aright ; no man repented
him of his wickedness, saying, What have I done ? Every one turned
to his course, as the horse rusheth into the battle/ Would men
venture to break a known law if they did consider that it was the
command of God that hath power to save and to destroy ? Surely
want of faith in the precepts is a great cause of their coldness in duty,
boldness in sinning : Prov. xiii. 13, ' Whoso despiseth the word shall
be destroyed ; but he that feareth the commandment shall be rewarded.'
Now any one would fear God's commandment if he did consider it in
all its circumstances.
2. Those that would strongly believe the promises, but weakly
believe that part of the word that requireth their duty from them, all
for privileges, seldom reflect upon their own qualification : it is a good
temper when both go together : Ps. cxix. 166, ' I have hoped for thy
salvation, and have done thy commandments;' so Ps. cxlvii. 11, ' The
Lord taketh pleasure in them that fear him, in those that hope in his
mercy.' But when asunder, all is naught. God's promises cannot com
fort us if we be not of the number of them to whom they do belong ; not
only consider what God is, but what we are, and what is required of us
our qualification as well as his goodness, our duty as well as his mercy.
VER. 6G.] SERMONS UPON PSALM cxix. 221
Use 2. To believe the commandments with a lively faith. We should
be tender of disobeying God's law. The law may be considered as a
covenant of works, or as a rule of life. As a covenant of works, so it
is satisfied by Christ for those that have an interest in him, and serveth
to quicken us to get this interest in him. As it is a rule of life, so in
the new covenant we give up ourselves to God to walk according to
the tenor of it ; as Israel by a voluntary submission : Exod. xix. 8,
' All that the Lord hath spoken, we will do.' So in the church of the
New Testament we engage ourselves by a voluntary submission to
walk according to the will of God, and confirm it by the sacraments,
baptism, and the Lord's supper. Well, then, we are still to regard it
as a binding rule, looking for grace to perform it. It is not only a
rule given us for advice and direction, but for a strong obligation to
urge and enforce us to our duty. So Ps. xl. 8, ' Thy law is in my
heart ; I delight to do thy will, God.'
Use 3. Do we believe the commandments ? Then
1. We will not please ourselves with a naked trust in the promises,
while we neglect our duty to God. That which God hath joined
together no man must put asunder. The prophet saith, Hosea x. 11,
* Ephraim is an heifer that is taught, and loveth to tread out the corn ;'
compared with Dent. xxv. 4, ' Thou shalt not muzzle the ox when he
treadeth out the corn.' We are addicted to our own ease, prize com
forts, but loathe duty. Oh, make more conscience of obedience !
2. Their faith will be lively and operative, cause to keep God's
charge and observe his commandments ; otherwise it is but an opinion
and a dead faith : James ii. 20, ' Wilt thou know, vain man, that
faith without works is dead ? ' Many may discourse of the necessity
of duty that have little sense of it ; as the children in the furnace, the
tire had no power over them, neither was one hair of their heads
singed, nor their coats changed ; not a lust mortified, no good by their
strict notions.
3. They must be obeyed as God's commands, abstaining from evil
because God forbiddeth it, practising that which is good because God
commandeth it Notitia voluntatis: 1 Thes. iv. 3, 'This is the will
of God, even your sanctification, that ye should abstain from forni
cation ;' 1 Thes. v. 8, 9, ' But let us who are of the day be sober, putting
on the breastplate of faith and love, and for an helmet, the hope of
salvation : for God hath not appointed us to wrath, but to obtain
salvation by our Lord Jesus Christ ;' 1 Peter ii. 15, ' For so is the
will of God, that with well-doing ye may put to silence the ignorance
of foolish men.' Certainly no private respect, desire of our own plea
sure and profit, should hinder us ; but we must respect one command
as well as another, otherwise our obedience is partial. A quatenus ad
omne valet consequentia ; if we believe the commandments, we must
believe all. Where a disposition is allowed to break any one of God's
laws, the heart is not right. God's sovereignty, once acknowledged, is
alike potent to restrain every inclination to acts displeasing to God and
contrary to our duty, one as well as another.
Secondly, The text may be considered relatively, with respect to
the matter in hand ; and so it may be conceived as a reason of asking,
or as a reason of granting.
222 SERMONS UPON PSALM CXIX. [&ER. LXXYI.
1. As a reason of asking.
[1.] It giveth a character of them that believe ; they that believe
God's commandments will desire to know them more, to be more
accurate in knowing their duty, and the weight and consequence of it ;
they are willing to practise all that it requireth, and so are willing to
' prove what is the acceptable will of the Lord :' Eph. v. 17, ' Where
fore be ye not unwise, but understanding what the will of the Lord is ;'
they would not do anything doubtingly : Horn. iv. 23, ' He that
doubteth is damned if he eat, because he eateth not of faith ; for
whatsoever is not of faith is sin ;' nor according to the wills of men :
Gal. i. 10, ' For do I now persuade men, or God ? or do I seek to
please men ? for if I yet pleased men, I should not be the servant of
Christ.' They would avoid all appearance of evil : 1 Thes. v. 22,
Occasions to evil; Bom. xiii. 14, 'Make no provision for the flesh,
to fulfil the lusts thereof/ They know the weight and consequence of
these things.
[2.] It giveth us an intimation of the necessity of growth : none
believe so much but they may believe more : 1 John v. 13, ' These
things have I written unto you that believe on the name of the Son
of God, that ye may know that ye have eternal life, and that ye may
believe on the name of the Son of God ; ' and they may obey more,
embrace the word more. David beggeth he may do so : always there
is some new thing to be learned in the scripture.
[3.] That faith planted in the heart is nourished and increased by
more knowledge and understanding : 2 Peter i. 5, ' Add to your faith,
virtue ; to virtue, knowledge.' There is an implicit and an explicit
faith ; oportet discentem credere, swallowing pills, not chewing them.
2. As a reason of granting. Believing God's commandments is a dis
position that hath a promise of more knowledge to be communicated.
[1.] God by one act of grace maketh way for another. First, he
giveth this first favour of receiving the word by faith as divine, worthy
to be believed and obeyed ; then, to understand it and apprehend it
more perfectly, discretion and judgment to go about duties wisely.
[2.] God giveth according to the creatures' receptions ; they that
are dutiful and docile and willing to comply with their duty already
known, shall know more.
Use. The use is, if we expect more illumination, let us believe as
much as is manifested already to us, with a mind to practise.
SEBMON LXXVI.
Before I ivas afflicted I went astray ; but now have I kept iliy
word. VER. 67.
IN this verse you may observe two things :
1. The evil of prosperity, before I was afflicted I went astray.
2. The good of adversity, but now have I kept thy word. Before
wandering, but now attentive to his duty. Or, if you will, here is the
necessity of afflictions and the utility of them.
VER. 07.] SERMONS UPON PSALM cxrx. 223
1. The necessity, ' Before I was afflicted I went astray.' Some think
that David in his own person representeth the wantonness and stub
bornness of all mankind. If it should be so, yet the person in whom
the instance is given is notable. If this was the disposition of the pro
phet and man of God, and he needed this discipline, we much more :
if he could say it in truth of heart that he was made worse by his pros
perity, we need always to be jealous of ourselves; and were it not for the
scourge, we should forget our duty and- the obedience we owe to God.
2. The utility and benefit of afflictions, ' But now have I kept thy
word.' Keeping the law is a general word. The use of God's rod is
to bring us home unto God, and the affliction driveth us to make
better use of his word : it changeth us from vanity to seriousness,
from error to truth, from stubbornness to teachfulness, from pride to
modesty. It is commonly said, iradijfjtara fiad^futra ; and the apostle
telleth us that Jesus Christ himself learned obedience by the things
which he suffered, Heb. v. 8 ; and here David was the better for the
cross ; so should we. Or rather, you may in the words observe three
things:
1. A confession of his wandering, ' I went astray/
2. The course God took to reduce him to his duty, ' I was afflicted.'
3. The success or effect of that course, ' I have kept thy word.'
Theodoret expresseth this in three words, ^ppcacrrrja-a, Irfiijdr/v,
eppaxrdrjv I was sick ; I was cut, or let blood ; I was well, or re
covered my health again.
1. The one giveth us the cause of afflictions ; they are for sin, * I
went astray ; ' wherein there is a secret acknowledgment of his guilt,
that his sin was the cause of the chastisement God brought upon
him. *
2. The true notion and nature of affliction to the people of God.
The cross changeth its nature, and is not pcena, a destructive punish
ment, but remedium delinquentium, a medicinal dispensation, and a
means of our cure.
3. The end of them is obedience, or keeping God's word. The sum
of the whole is, I was out of the way, but thy rod hath reduced me,
and brought me into it again. Aben Ezra conceiveth that in this last
clause he intimateth a desire of deliverance, because the rod had done
its work ; rather, I think he expresseth his frame and temper when he
was delivered ; and accordingly I shall make use of it by and by.
I might observe many points, but the doctrine from the whole verse
Doct. That the end of God's afflicting, is to reduce his afflicted
and straying people into the right way.
I shall explain the point by these considerations.
1. That man is of a straying nature, apt to turn out of the
way that leadeth to God and to true happiness. We are all so by
nature : Isa. liii. 6, ' All we like sheep have gone astray.' Sheep, of
all creatures, are exceeding subject to stray, if not tended and kept
in the better, unable to keep out of error, and having erred, unable to
return. This is the emblem by which the Holy Ghost would set
forth the nature of mankind. But is it better with us after grace
received ? No ; we are in part so still. The best of us, if left to
224 SERMONS UPON PSALM CXIX. [SfiR. LXXVI.
ourselves, how soon are we out of the right way? into what sad errors
do we run ourselves ? Ps. xix. 12, ' Who can understand his errors ?
cleanse thou me from secret sins/ Since grace, we all have our de
viations ; though our hearts be set to walk with God for the main,
yet ever and anon we are swerving from our rule, transgressing our
bounds, and neglecting our duty. Good David had cause to say, Ps.
cxix. 176, 'I have gone astray like a lost sheep: oh, seek thy servant!'
We go astray not only out of ignorance, but out of perverseness of
inclination : Jer. xiv. 10, ' Thus have they loved to wander ; they
have not restrained their feet.' We have hearts that love to wander ;
we love shift and change, though it be for the worse ; and so will be
making excursions into the ways of sin.
2. This straying humour is much increased and encouraged by
prosperity, which, though it be good in itself, yet, so perverse are we
by nature, that we are the worse for it. That the wicked are the worse
for it, is clear : Isa. xxvi. 10, ' Let favour be showed to the wicked,
yet will they not learn righteousness.' The sunshine upon the dung
hill will produce nothing but stinks, and the salt sea will turn all that
falleth into it into salt water ; the sweet dews of heaven, and the
tribute of the rivers all becometh salt when it falleth into the sea. So
wicked men convert all into their humour : neither God's mercies nor
judgments will have any gracious and kindly work upon them : but,
if it be well with them, they take the more liberty to live loosely
and profanely : the fear of God, which is the great holdback from all
wickedness, is lessened and quite lost in them when they see no
change : Ps. Iv. 19, ' Because they have no changes, therefore they
fear not God.' That little slavish fear which they have, which should
keep them back from wandering, is then lost, and the more gently
God dealeth with them, the more godless and secure they are. When
they go on prosperously and undisturbedly, the more obdurate ever.
But is it not so with the people of God also ? Yes, verily. David,
whose heart smote him when he cut off the lap of Saul's garment
when he was wandering in the wilderness, could plot the death of
Uriah, his faithful servant, when he was at ease in his palace. We
lose much tenderness of conscience, watchfulness against sin, much
of that lively diligence that we should otherwise show forth in carry
ing on the spiritual life, when we are at ease, and all things go well
with us. We are apt to indulge the flesh when we have so many
baits to feed it ; and to learn how to abound is the harder lesson of the
two than to learn how to be abased, Phil. iv. 12 ; and therefore, did
not God correct us, we should grow careless and negligent. The
beginning of all obedience is the mortification of the flesh, which
naturally we cannot endure. After we have submitted and subjected
ourselves to God, the flesh will be seeking its prey, and be rebelling
and waxing wanton against the spirit, till God snatch its allurements
from us. Therefore the Lord by divers afflictions is fain to break us
and bring us into order. We force him to humble us by poverty, or
disgrace, or diseases, or by domestic crosses, or some inconveniency of
the natural and animal life, which we value too much. Besides, our
affections to heavenly things languish when all things succeed with us
in this world according to our heart's desire ; and this coldness and
VER. G7.] SERMONS UPON PSALM cxix. 225
remissness is not easily shaken off. Many are like the children of Reuben
and Gad, Num. xxxii., who, when they found convenient pastures on
this side Jordan, were content with it for their portion, without
seeking aught in the land of promise. So their desires insensibly
settle here, and have less respect to the good of the world to come.
3. When it is thus with us, God seeth fit to send afflictions. Much
of the wisdom of God's* providence is to be observed ; partly in the
season of affliction, in what state and posture of soul it surpriseth us,
when we are wandering, when we most need it, when our abuse of
prosperity calleth aloud for it; when the sheep wander, the dog is let
loose to fetch them in again. God suiteth his providence to our
necessities : 1 Peter i. 6, ' For a season ye are in heaviness, if need
be.' Alas ! we often see that afflictions are highly necessary and
seasonable, either to prevent a distemper that is growing upon us, or
to reclaim us from some evil course in which we have wandered from
God. Paul was in danger to be lifted up, and then God sendeth a
thorn in the flesh. This discipline is very proper and necessary before
the disease run on too far. Partly in the kind of affliction. All
physic doth not work upon the same humour; divers lusts must
have divers remedies. Pride, envy, covetousness, wantonness, emula
tion, have all their proper cures. All sins are referred to three impure
fountains : 1 John ii. 16, ' For all that is in the world, the lust of the
flesh, the lust of the eyes, and the pride of life, is not of the Father,
but is of the world.' From the lusts of the flesh do arise not only
the gross acts of wantonness, fornication, adultery, gluttony, drunken
ness, which the more brutish and base part of mankind are taken
with, but an inordinate love of pleasures, vain company, and vain de
lights, carnal complacency, or flesh-pleasing, wherewith the refined
part of the world are too often captivated and bewitched. The lust
of the eyes, covetousness and worldly-mindedness, produce wretched
ness, rapines, contentions, strife, or that immoderate desire of having
or joining house to house, field to field, and building up ourselves one
storey higher in the world. From pride of life cometh ambition, lofty
conceit of ourselves, scorn and contempt of others, affectation of
credit and repute in the world, pomp of having multitudes of servants,
or greatness of train, fineness of apparel, and innumerable vanities!
Now God, that he may meet with his servants when they are tripping
in any kind, he sendeth out afflictions as his faithful messengers to
stop them in their career, that the flesh may not sail and carry it
away with a full and clear gale. Against the lusts of the flesh he
sendeth sicknesses and diseases ; against the lusts of the eyes, poverty
and disappointments in our relations ; against pride, disgraces and
shame : and sometimes he varieth the dispensation, for his providence
doth keep one tenor, and every cure will not fit every humour ; all
will not work alike npon all. He sendeth that affliction which is sure
to work ; he knoweth how to strike in the right vein : thus he cureth
Paul's pride by a troublesome disease. None that study providence
but may observe the wisdom of God in the kind of affliction, and how
suitable it is to the work it is to do ; for God doth all things in num
ber, weight, and measure. Partly by the manner how it cometh upon
us, by what instruments, and in what sort. How many make them-
VOL. VII. P
226 SERMONS UPON PSALM CXIX. [SER. LXXVI.
selves miserable by an imagined cross ! and so, when all things without
are well, their own humours and passions make them a burden to
themselves, and when they are not wounded in point of honour, nor
lessened and cut short in estate, nor assaulted in their health, nor
their relations diminished and cut off, but are hedged round about
with all temporal happiness, there seemeth to be no room or place for
any affliction or trouble in their bosoms, yet, ' in the fulness of then-
sufficiency, God maketh them a terror and burden to themselves,
either by their own fears or misconceit, or the false imagination of
some loss or disgrace : God maketh them uncomfortable and full of
disquiet ; and though they want nothing, yet they are not at ease, yea,
more troubled than those that are called out to conflict with real, yea,
the greatest evils. Haman is an instance : he was one of the princes
of the kingdom of Persia, flowing in wealth and all manner of de
lights, in degree of dignity and honour next the king himself, and
flourishing in the hope of a numerous and fair issue ; yet because
Mordecai, a poor Jew, did not do him expected reverence, 'All this
availeth me nothing/ Esther v. 19. So soon can God send a worm
into the fairest gourd, and a dissatisfaction into the most flourishing
estate in the world, that men shall have no rest night and day,
especially if a spark of his wrath light into the conscience : Ps. xxxix.
11, ' When thou with rebukes dost correct man for his iniquity, thou
makest his beauty to consume away like a moth : surely every man
is vanity, Selah.' There is a secret moth that eateth up all their
contentment ; they are under terror, discouragement, and want of
peace : God teacheth them that nothing can be satisfactorily enjoyed
apart from his blessed self: 'A fire not blown shall consume them/
Job xx. 26. Partly in the continuance of afflictions. God ordereth,
taketh off, and layeth on afflictions at his own pleasure, and as he
seeth it conducible to our profit. Variety of afflictions may meet to
gether on the best and dearest of God's children, there being in the
best many corruptions both to be discovered and subdued, and many
graces to be tried : 1 Peter i. 6, ' Wherein ye greatly rejoice, though
now for a season, if need be, ye are in heaviness, through manifold
temptations ;' and James i. 2, 'My brethren /count it all joy when ye
fall into divers temptations.' One trouble worketh into the hands of
another, and the succession of them is as necessary as the first stroke.
We often force God to renew his corrections, ab assuetis nulla fit
passio things to which we are accustomed do not affect us ; there
fore, under a general affliction there come in many special ones to rub
up our sense^and make it work the better. Under public calamities
we have a private one, and they come one in the neck of another like
waves. When God hath begun he will make an end, and bring his
discipline to some more comfortable and perfect issue. In all these
things the wisdom of God is to be observed.
4. The affliction so sent hath a notable use to reduce us to a sense
and care of our duty. This is often pressed in the scripture : ' The
fruit of all shall be to take away their sin.' Afflictions are compared
in scripture to fire that purgeth away our dross : 1 Peter i. 7, ' Now
for a season, if need be, ye are in manifold temptations, that the trial
of your faith, being much more precious than of gold that perisheth,
VER. 67.] SERMONS UPON PSALM cxix. 227
though it be tried with fire, might be found unto praise, and honour,
and glory at the appearing of Jesus Christ/ To the fan that driveth
away the chaff: Mark iii. 12, ' Whose fan is in his hand, and he will
throughly purge his floor, and gather his wheat into the garner ; but
he will burn up the chaff with unquenchable fire.' To a pruning-
hook, that cutteth off the luxuriant branches, and maketh the others
that remain the more fruitful : John xv. 2, ' Every branch in me that
beareth not fruit he taketh away, and every branch that beareth fruit
he purgeth it that it may bring forth more fruit.' To physic, that
purgeth away the sick matter : Isa. xxvii. 9, ' By this therefore shall
the iniquity of Jacob be purged, and this is all the fruit to take away
his sin.' To ploughing and harrowing of the ground, that destroyeth
the ill weeds, and fitteth it to receive the good seed : Jer. iv. 3,
' Break up your fallow ground, and sow not among thorns.' To the
file that worketh oft' our rust, and the flail that maketh our husk fly
off. So Heb. xii. 11, 'No affliction for the present seemetb joyous,
but grievous ; nevertheless afterward it yieldeth the peaceable fruit of
righteousness to them that are exercised therewith.' The affliction
Jiath a necessary tendency to so comfortable an effect But because
generals do but beat the air, and do not so well fit themselves in the
mind, I shall show you it is either the means of our first conversion,
or subservient to the reformation of those that are converted.
[1.] It is a means of our first conversion. How many begin with
God upon the occasion of afflictions ! The time of sorrows is a time
of loves. The hot furnace is Christ's workhouse, where he formeth
the most excellent vessels of honour and praise for his own use.
Manasseh, Paul, and the jailer in the Acts, were all chosen in the
fire ; as the Lord saith, Isa. xlviiL 10, ' I have chosen thee in the
furnace of affliction,' where God began to discover his choice by his
working on their affections. All men are vessels capable of any form,
therefore God puts them into the furnace. Most of us are taken in
our month, as the ram that Abraham offered was caught in the
thickets. When stout and stubborn sinners are broken with want and
distress, then they come to themselves, and think of returning to their
Father : Luke xv. 17, 18, 'And when he came to himself, he said,
How many hired servants of my father's have bread enough and to
spare, and I perish with hunger ! I will arise and go to my father,'
<fec. Afflictions make us more serious ; conscience is then apt to
work. Before, we were guided by the wisdom of the flesh, and
governed by our carnal appetite, never minded heavenly things, till God
get us under, and then we bethink ourselves. Have you never known
any instance in this kind ? that whilst they were young, rich, strong,
noble, all their humour was for vain pleasure, to-day hunting, to
morrow hawking, another day feasting, and then brawling, fighting,
drinking, carousing, dancing ; all the warnings of parents, the good
counsel of tutors and governors, the grave exhortations of ministers
and preachers, will do no good upon them ; they are always wandering
up and down from God and from themselves, cannot endure a thought
of God, of death, of heaven, of hell, of judgment to come ; but when
God casts them once into some grievous disease, or some great trouble,
they begin to come to themselves, and then they that would hear nothing,
228 SERMONS UPON PSALM CXIX. [SER. LXXVI.
understand nothing, despised all grave and gracious counsel given,
as if it did not belong to them, scoffed at admonitions, thought the
day lost in which they had not acted some sin or other, when the
cross preacheth, and some grievous calamity is upon them, then con
science beginneth to work, and this bringeth to remembrance all that
they have heard before, then they come to themselves, and would fain
if they could come to Christ. Sharp affliction is a sound, powerful,
rousing teacher : Job xxxvi. 8, 9, 'And if they be bound in fetters,
and be holden in cords of affliction, then he showeth them their work,
and their transgressions that they have exceeded.' Grace worketh in
a powerful but yet in a moral way, congruously but forcibly, and by a
fit accommodation of circumstances. One place more : Jer. xxxi. 18,
' Truly I have heard Ephraim bemoaning himself thus, Thou hast chas
tised me, and I was chastised, as a bullock unaccustomed to the yoke :
turn thou me, and I shall be turned ; for thou art the Lord my God.'
Affliction awakeneth serious reflections upon our ways ; therefore take
heed what ye do with the convictions that arise upon afflictions ; to
slight them is dangerous. Nothing breedeth hardness of heart so
much as the smothering of convictions. Iron often heated grows the
harder. On the other side, see they do not degenerate into despair,
either the raging despair which terrifieth, or the sottish despair
which stupefieth : Jer. xviii. 12, c They said, There is no hope, but we
will walk after our own devices, and we will every one do the imagi
nation of his evil heart/ The middle between both is a holy sensible-
ness of our condition, which is a good preparation for the great
duties of the gospel. The work of conversion is at first difficult and
troublesome, but pass over this brunt, and all things will be sweet and
easy : the bullock at first yoking is most unruly, and fire at the first
kindling casts forth most smoke ; so when sin is revived it brings
forth death : Rom. vii. 9, ' For I was alive without the law once, but
when the commandment came, sin revived, and I died.' But yet
cherish the work till God speak peace upon sound terms.
[2.] It is a great help to those that are converted already. How
many are reduced to a more serious, lively practice of godliness by
their troubles ! We are rash, inconsiderate, inattentive to our duty,
but the rod maketh us cautious and diligent. We follow the world,
not the word of God ; the vanities thereof take us off from minding
the promises or precepts of the word, till the affliction cometh. In
short, there are none of us so tamed and subdued to God but that we
need to be tamed more. We are all for carnal liberty; there is a
wantonness in us. We are high-minded, earthly-minded, till God
come with his scourge to reclaim us. He chasteneth us for our profit,
that we may be partakers of his holiness, Heb. xii. 10 ; some lust still
needeth mortifying, or some grace needeth exercising ; our pride needs
to be mortified, or our affections to be weaned from the world. The
almond-tree is made more fruitful by driving nails into it, because
that letteth out a noxious gum that hindereth its fruitfulness ; so when
God would have you thrive more, he makes you feel the sharpness of
affliction. You have heard Plutarch's story of Jason of Chasrea, that
had his imposthume let out by a casual wound. There is some cor
ruption God would let out. We are apt to set up our rest here, and
VER. 67.] SERMONS UPON PSALM cxix. 229
therefore we need to be disturbed, to have the world crucified to us,
Gal. vi. 14, that the cumber of the world may drive us to seek for rest
where it is only to be found, and to humble us by outward defects,
that we may look after inward abundance, that, by being poor in this
world, we may be rich in faith, James ii. 5, and having nothing in,
the creature, we may possess all things in God, 2 Cor. vi. 10, and be
enlarged inwardly as we are straitened outwardly ; in short, that we
may be oftener with God. God sent a tempest after Jonah. Absalom
set Joab's barley-field on fire, and then he came to him, 2 Sam. xiv.
30. Isa. xxvi. 16, ' Lord, in trouble have they visited thee ; they
poured out a prayer when thy chastening was upon them ;' Hosea v. 15,
' In their affliction they will seek me early.' It were endless to run
out in discourses of this nature.
5. The affliction of itself doth not work thus, but as sanctified and
accompanied with the Spirit of God. If the affliction of itself and by
itself would do it, it would do so always, but that we see by experi
ence it doth not. In itself it is an evil and a pain that is the conse
quent and the fruit of sin, and so breedeth impatience, despair,
murmuring, and blasphemy against God. As it is a legal curse, other
fruit cannot be expected of it but reviving terrors of heart and repin-
ings against the sovereignty of God. We see often the same affliction
that maketh one humble, maketh another raging ; the same poverty
that maketh one full of dependence upon God, maketh another full of
shifts and evil courses whereby to supply his want. No ; it is under
stood of sanctified crosses, when grace goeth along with them to bless
them to us : Jer. xxxi. 19, ' Surely after that I was turned, I repented ;
and after that I was instructed, I smote upon my thigh : I was
ashamed, yea, even confounded, because I did bear the reproach of
my youth ;' after God had wrought a gracious change in him by
his afflicting hand and Spirit working together. So Ps. xciv. 12,
' Blessed is he whom thou chastenest, and instructest out of thy law.'
The rod must be expounded by the word, and both must be effectually
applied by the Spirit. Grace is God's immediate creature and pro
duction ; he useth subservient means and helps, sometimes the word,
sometimes the rod, sometimes both ; but neither doth anything without
his Spirit.
6. This benefit, though gotten by sharp afflictions, should be owned,
and thankfully acknowledged as a great testimony and expression of
God's love to us. So doth David to the praise of God. It is a branch
that belongeth to the thanksgiving mentioned ver. 65, ' Thou hast
done well with thy servant, according to thy word ; ' the first of this
octonary. We are prejudiced against the cross out of a self-love, a
mistaken self-love ; we love ourselves more than we love God, and the
ease of the body more than the welfare of the soul, and the world more
than heaven, and our temporal pleasure and contentment more than
our spiritual and eternal benefit ; and therefore we cannot endure to
hear of the cross, much more to bear it. Oh ! this doth not become
men ; surely it doth not become Christians ! Would you have your
consolation here ? Luke xvi. ; your portion here ? Ps. vii. Would you
value yourselves by the flourishing of the outward man, or the renew
ing of the inward man ? 2 Cor. iv. 16. Should we be so impatient of
230 SEKMONS UPON PSALM CX1X. [SfiR. LXXVI.
the cross ? Afflictions are bitter to present sense, but yet they are
healthful to the soul : they are not so bitter in present feeling as they
will be sweet in the after-fruits. Now, we are greatly unthankful to
God, if the bitterness be not lessened and tempered by this fruit and
profit. Consider, when are we most miserable ? When we go astray,
or when we are reduced into the right way ? when we are engaged in
a rebellion against God, or when brought into a sense of our duty ?
Hosea iv. 17, ' Ephraim is joined to idols : let him alone.' Let him
alone is the heaviest judgment that can be laid upon a poor creature.
Providence, conscience, ministry let him alone ; the case is desperate,
and we are incorrigible when we are left to our own ways. There
needeth no more to make our case miserable and sad than to be suffered
to go on in sin without let and restraint ; there is no hope of such :
God seemeth to cast them off, and to desert and leave them to their
own lusts. It is evident he mindeth not their salvation, but leaveth
them to the world, to be condemned with the world. Well, then, doth
God do the elect any harm when he casts them into great troubles ?
If we use violence to a man that is ready to be drowned, and, in pulling
him out of the waters, should break an arm or a leg, would he not be
thankful ? Yes, saith he, I can dispense with that, for you have
saved my life. So may God's children bless his name. blessed
providence ! I had been a witless fool, and gone on in a course of sin,
if God had not awakened me. A philosopher could say that he never
made better voyage than when he suffered shipwreck, because then he
began to apply himself to the study of wisdom : surely a Christian
should say, Blessed be God that he laid his chastenings upon me, and
brought me to a serious heavenly mind : I should otherwise have been
a carnal fool, as others are. Wicked men are left to their own swing.
When the case of the sick is desperate, physicians let them alone, give
them leave to take anything they have a mind unto. The apostle
speaketh much to this purpose : Heb. xii. 6, ' Whom the Lord loveth
he chasteneth, and scourgeth every son whom he receiveth.' Sharp
afflictions, which in their visible appearance seem tokens of God's
hatred, are rather tokens of his love. There is a twofold love of God
Amor benevolentice et complacentice the love of good-will, whereby
the Lord out of the purposes of his own free grace doth regenerate us,
and adopt us into his family; and having loved us, and made us
amiable, he doth then delight in us. The text alleged may be
expounded of either. Oh 1 then, why do not we more own God in
our afflictions ? If he use us a little hardly, it is not an argument of
his hatred, but his love. Thou darest not pray, Lord, let me have my
worldly comforts, though they damn me ; let me not be afflicted,
though it will do me good. And if thou darest not pray so, will you
repine when God seeth this course necessary for us, and taketh away
the fuel of our lusts ? Is it not a good exchange to part with outward
comforts for inward holiness ? If he take away our quiet, and give
us peace of conscience, our worldly goods, and give us true riches,
have we cause to complain ? If outward wants be recompensed with
an abundance of inward grace, if we have less of the world .that we
may have more of God, a healthy soul in a sickly body, it is just
matter of thanksgiving : 3 John 2, ' I wish, above all things, that thou
VER. 67.] SERMONS UPON PSALM cxix. 231
raayest prosper and be in health, even as thy soul prospereth.' We
can subscribe to this in the general ; all will affirm that afflictions are
profitable, and that it is a good thing to be patient and submissive
under them ; but when any cross cometh to knock at our door, we are
loath to give it entrance ; and if it thrust in upon us, we fret and fume,
and our souls sit uneasy, and all because we are addicted so unreason
ably to the ease of the flesh, the quiet, happiness, and welfare of the
carnal life, and have so little regard to life spiritual.
7. At the first coming of the affliction we do not see this benefit so
well as in the review of the whole dispensation : ' Before I was
afflicted I went astray ; but now I have kept thy word.' So Heb. xii.
11, ' Now no chastening for the present seemeth to be joyous, but
grievous ; nevertheless afterward it yieldeth the peaceable fruit of
righteousness to them which are exercised thereby.' There is a per
fect opposition ; the root and the fruit are opposed affliction and
fruit of righteousness, the quality of the root, and the quality
of the fruit : ov %apa<? elvai a\\a XI/TTT??, Kctpirov (^aqpimv, the ap
pearance and the reality, So/cet and aTroStSoxrt?,. Then the season,
Trpo? TO -jrapov and vo-repov. God's physic must have time to work.
At first it may not be so, or at least not appear ; for things are before
they appear or can be observed for the present. We must tarry God's
leisure, and be content with his blows, till we feel the benefit of them :
it is first matter of faith, and then of feeling ; though we do not pre
sently understand why everything is done, we must wait. The hand on
the dial doth not seem to stir, yet it keeps its course ; while it is pav
ing we see it not, but that it hath passed from one hour to another is evi
dent. So is God's work with the soul ; and spiritual renovation and
increase is not so sensible at the first though it be carried on f)pepa teal
I'lpepq, day by day, 2 Cor. iv. 16, but in view of the whole it will ap
pear. What are we the better ? Doth sin decay ? and what sin ?
Do we find it otherwise with us than it was before ?
8. This profit is not only when the affliction is upon us, but after it
is over the fruit of it must remain. Their qualms and pangs most
have : Ps. Ixxviii. 34-37, ' When he slew them, then they sought
him, and returned and inquired early after God : and they remembered
that God was their rock, and the high God their redeemer. Never
theless, they did flatter him with their mouth, and they lied unto
him with their tongues ; for their heart was not right with him, neither
were they steadfast in his covenant.' Many have a little forced religion
in their extremities, but it weareth off with their trouble. Sin is but
suspended for a while, and the devil chained up ; they are very good
under the rod, they are frighted to it ; but after the deliverance
cometh, the more profane. It is true many may begin with God in their
troubles, and their necessities drive them to the throne of grace ; and
Christ had never heard of many, if -fevers and palsies, and possessions
and blindness, deafness and dumbness, had not brought them unto him,
thanks to the disease. But if a course of godliness begins upon these
occasions, and continues afterwards, God will accept it ; he is willing to
receive us upon any terms. Men will say, You come to me in your
extremity ; but he doth not upbraid us, provided we will come so as to
abide with him, and will not turn the back upon him when our turn is
232 SERMONS UPON PSALM CXIX. [SER. LXXVI.
served. If you do so, take heed ; God hath other judgments to reach
you : as John said, Mat. iii. 11, 12, ' He that cometh after me is
mightier than I, whose shoes I am not worthy to bear ; he shall bap
tize you with the Holy Ghost and with fire : whose fan is in his hand,
and he will throughly purge his floor, and gather his wheat into the
garner, but he will burn up the chaff with unquenchable fire/ So-
that which cometh after is mightier than that which went before ; the
last judgment is the heaviest : ' The axe is laid to the root of the tree ;
therefore every tree that bringeth not forth good fruit is hewn down,
and cast into the fire/ Mat. iii. 10. He will not only lop off the
branches, but strike at the root ; as the Sodomites that escaped the
sword of Chedorlaomer perished by fire from heaven. The Israelites
that were not drowned in the Red Sea, were stung to death by fiery
serpents : ' As if a man did flee from a lion, and a bear met him ; or
went into the house and leaned his hand on the wall, and a serpent bit
him,' Amos v. 19. When you avoid one judgment, you may meet an
other, and find a stroke where you think yourselves most secure.
Use 1. Let us consider these things, that we may profit by all the
chastenings of the Lord. It is now a time of affliction, both as to pub
lic judgments and as to the private condition of many of the people of
God. We have been long straying from God, from our duty, from
one another; it was high time for the Lord to take his rod in his
hand, and to scourge us home again. Upon these three nations there
is somewhat of God's three great judgments war, pestilence, and
famine ; they are all dreadful. The pestilence is such a judgment as
turneth populous cities into deserts and solitudes in a short time ; then
one cannot help another : riches and honours profit nothing then, and
friends and kinsfolks stand afar off: many die without any spiritual
helps. In war, what destructions and slaughters, expense of blood
and treasure ! In famine, you feel yourselves to die without a disease,
know not where to have fuel to allay and feed the fire which nature
hath kindled in your bodies. But, blessed be God, all these are in
moderation. Pestilence doth not ragingly spread, the war is at a dis
tance, the famine only a scarcity. Before God stirreth up all his
wrath, he observeth what we do with these beginnings. Besides, the
people of God are involved in a heap of miseries on all hands ; the op
pressed, dejected party burdened with jealousies, and ready to be
haled to prison and put under restraint. Holy men sometimes have
personal afflictions added to the public calamities. Jeremiah was cast
into the dungeon when the city was besieged. The chaff and grain
both are threshed together, but the grain is, besides, ground in the mill
and baked in the oven. Besides, who thinks of his strayings, and re
turning with a more serious resolution to his duty ? If we would pro
fit by afflictions we must avoid both the faulty extremes : Heb. xii. 5,
' My son, despise not thou the chastening of the Lord, nor faint when
tliou art rebuked of him/ Slighting and fainting must be avoided.
1. Let us not slight them. When we bear them with a stupid senseless
mind, surely that hindereth all profit. None can endure to have their
anger despised, no more than their love : a father is displeased when his
child slights his correction. That we may not slight it, let us consider :
[1.] Their author, God. We think them fortuitous, from chance,
VER. G7.] SERMONS UPON PSALM cxix. 233
but they ' do not rise out of the dust,' Job v. 6. Whoever be the in
struments, or whatever be the means, the wise God hath the whole
ordering of it. He is the first cause ; he is to be sought to, he is to be
appeased, if we would stop evil at the fountain-head ; for all creatures
willingly or unwillingly obey him, and are subject to his empire and
government : Amos iii. 6, ' Is there any evil in the city, and I have
not done it, saith the Lord ? ' Isa. xlv. 7, ' I form the light, and create
darkness ; I make peace and create evil ; I the Lord do all these
things ;' Job i. 21, ' The Lord giveth, and the Lord taketh away.'
[2.] The meritorious cause is sin : Lam. iii. 39, ' Wherefore doth a
living man complain, a man for the punishment of his sin ? ' That first
brought mischief into the world, and still continueth it. God never
afflicts without a cause ; either we need it, or we deserve it : Micah vii. 9,
4 1 will bear the indignation of the Lord, because I have sinned against
him, until he plead my cause, and execute judgment for me: he will
bring me forth to the light, and I shall behold his righteousness.' We
should search for the particular sins that provoke God to afflict us ;
for while we only speak of sin in general, we do but inveigh against
a notion, and personate mourning ; but those we can charge upon our
selves are most proper and powerful to break the heart.
[3.] The end is our repentance and amendment, to correct sin past,
or prevent sin to come.
(1.) For correction, to make us more penitent for sin past. We
being in a lower sphere of understanding, know things better by their
effects than their nature : Jer. ii. 19, ' Thine own wickedness shall cor
rect thee, and thy backslidings shall reprove thee : know, therefore,
and see that it is an evil and bitter thing that thou hast forsaken the
Lord thy God, and that my fear is not in thee, saith the Lord of hosts/
Moral evil is represented to us by natural evil ; pain showeth what
sin is.
(2.) For prevention of sin for time to come. The smart should
make us cautious and watchful against sin : Josh. xxii. 17, 18, ' Is the
iniquity of Peor too little for us, from which we are not cleansed to
this day, although there was a plague in the congregation of the Lord,
but that ye must turn away this day from following the Lord ? And
it will be, seeing ye rebel to-day against the Lord, that to-morrow he
will be wroth with the whole congregation of Israel.' Afflictions
also should stir up in us heavenly thoughts, heavenly desires, and more
lively diligence in the exercise of those graces which before lay dor
mant in us through our neglect. Only I must tell you, that sometimes
the affliction may be merely for prevention, and may go before sin.
God hath always a cause, but he doth not always suppose a fault in
act, but sometimes in possibility ; looking into thy actions or thy tem
per, what thou hast done, or wouldst do, to cure or prevent a distem
per in thy spirit, as well as a disorder in thy conversation.
2. Let us not faint. When the afflictions sit close and near, then
we are apt to fall into the other extreme, to be dejected out of measure.
An over- sense worketh on our anger, and then it is fretting ; or on our
sorrow, and then it is fainting. The former is the worse of the two,
for that is to set up an anti-providence, or a being displeased with
God's government, a practical disowning of his greatness and justice.
234 SERMONS UPON PSALM CXIX. [SfiR. LXXVI.
All men will acknowledge God is great, yet what worm is there will sub
mit to him any further than themselves please ? We say we deserve
nothing but evil from his hands, but yet are maddened like wild bulls in
a net when the goad is in our sides. We say, Any other cross but this.
We do not dislike trial, but this trial that is upon us. God thought
this fittest for us ; our murmuring will not ease our trouble, but in
crease and continue it. Certainly without submission troubles will do
us no good : 'Patience worketh experience,' Rom. v. 4. Fainting, pro
perly so taken, is when we look upon God's work through a false glass,
and mis-expound his dispensation. God puts forth his hand, not to
thrust us off, but pull us to himself : Hosea v. 15, ' I will go and re
turn to my place, till they acknowledge their offence, and seek my
face : in their affliction they will seek me early.' The very affliction
giveth us hope that he will not let us go on securely in our sins.
It is not our being afflicted and made miserable by trouble which God
aimeth at : Lam. iii. 33, ' He doth not afflict willingly, nor grieve the
children of men.' Nor is it that which we should chiefly be affected
with under affliction. We should mind another lesson taught by it,
which if we neglect, our sense of trouble will be but perplexing. It
is to subdue sin, to make us more mindful of heavenly things, to have
our hearts humbled. No affliction should be counted intolerable
which helpeth to purge our sin. We evidence our love to sin if we
are overmuch troubled at it, or peevishly quarrel with God. Faint
ing showeth our weakness : Prov. xxiv. 10, ' If thou faint in the day
of adversity, thy strength is small.'
Use 2. Something concerning the profit of it : value it, observe it.
1. Value it. What do you count a profit or benefit, to flow in
wealth, or excel in grace ; to live in ease, or to be kept in a holy,
heavenly, and humble frame ? Heb. xii. 10, ' For they verily for a few
days chastened us after their own pleasure, but he for our profit, that
we might be partakers of his holiness.' Not that we might have the
pelf of this world, but that we might be partakers of his holiness. It
is better to have holiness than to have health, wealth, and honour ;
the_ sanctification of an affliction is better than to have deliverance out
of it. Deliverance taketh away malum naturale some penal evil
which God bringeth upon us; sanctification, malum morale the
greatest evil, which is sin. I am sure this is that which we should
look after. Deliverance is God's work, the improvement of the
trouble is our duty : do you mind your work, and God will not be
wanting to do his part.
2. Observe it, and see how the rod worketh, what thoughts it begets
in you, what resolutions it stirreth up, what solaces you run to, and
seek after to this end.
[1.] In what temper and frame of heart you were when the affliction
surprised you. Usually affliction treadeth upon the heels of some sin.
If it be open, and in our practice, it discovereth itself ; if secret, and
in the frame of our hearts, it must be searched after. Usually it is
Borne slightness and carelessness of spiritual and heavenly things;
your hearts were grown in love with the world, you began to neglect
your souls, grew more cold in the love of God, more formal in prayer,
and indifferent as to your spiritual estate; you did not watch over your
VER. 68.] SERMONS UPON PSALM cxix. 235
hearts ; therefore the holy and jealous God cometh and awakeneth you
by his smarting scourge. The foregoing distemper observed, will help
you to state your profit.
[2.] How that is cured by God's discipline, or what benefit you have
gotten by it ? You are more diligent in your duty, careful in your
preparations for a better state. A Christian should be able to give an
account of the methods by which God bringeth him to heaven. David
could give an account, as here, ' Before I was afflicted I went astray ;
but now have I kept thy word ;' and ver. 71, 'It is good for me that I
have been afflicted, that I might learn thy statutes ;' not good that I
should be, as accepting the punishment, but that I have been, as
owning the profit.
SERMON LXXVIL
Tliou art good, and doest good : teach me thy statutes. VER. 68.
THE Psalmist in the first verse of this portion had expressed himself
in a way of thankfulness to God for his goodness, ver. 65 ; then inter-
rupteth his thanksgiving a little, and beggeth the continuance of the
same goodness, ver. 66 ; and after that returneth again to show how
this good came by means of affliction, ver. 67 ; and therefore once
more praiseth God for his goodness, and reneweth his suit. God is
ever good to his people, but most sensibly they have proof of it in their
afflictions, when to appearance he seemeth to deal hardly with them ;
yet all that while he doth them good. Sanctification of afflictions is a
greater mercy than deliverance out of them. We may learn our duty
by the discipline of a smart rod : ' Thou dealest well with thy servant;'
for, ' Before I was afflicted I went astray ; but now I have kept thy
word.' And then he falleth into thanksgiving and prayer again,
' Thou art good, and doest good : teach me thy statutes/ Here is
1. A compilation and confession of God's goodness, both in his
nature and actions.
2. A petition for grace, teach me thy statutes.
First, The compellation used to God, ' Thou art good, and doest
good/ Divers have been the glosses of interpreters upon these words.
Aben Ezra, Bonus es non petenti, et benefacis petenti thou art good
to them that ask not, but surely dost good to them that ask. Others,
thou art good in this world, dost good in the world to come. Others
better, God is good of himself and doeth good to us. Goodness is com
municative of itself; he is good, that noteth his nature and inclination;
-and he doeth good, that noteth his work, whereby he giveth 'proof of his
goodness. Unumquodque operatur secundum suam foiinam every
thing acteth according to its nature. So doth God ; as is his being, so
is his operation ; he is good, and doeth good ; the work must needs be
answerable to the workman. The point is :
Doct. It becometh all those that have to do with God to have a
deep sense of his goodness.
1. What is God's goodness.
236 SERMONS UPON PSALM cxix. [SEE. LXXVIL
2. How it is manifested to us.
3. Why those that come to God should have a deep sense of it.
First, What is God's goodness? There is a threefold goodness
ascribed hy divines to God :
1. His natural goodness, which is the natural perfection of his being.
2. His moral goodness, which is the moral perfection of his being.
3. His beneficial communicative goodness, called otherwise his be
nignity, which is of chief regard in this place. Besides the perfection
and excellency of his nature, there is his will and self-propension to
diffuse his benefits ; the perfection of his nature is his natural and
moral goodness, the other his bounty. All must be spoken to distinctly.
1. God is naturally good. There is such an absolute perfection in,
his nature and being, that nothing is wanting to it or defective in it,
and nothing can be added to it to make it better. As Philo saith,
'O 6W&>9 &v TO Trpwrov a<yaOov the first being must needs be the first
good. As soon as we conceive there is a God, we presently conceive
that he is good. In this sense it is said, Mark x. 18, ' Why callest thou
me good ? there is none good but one, and that is God.' He is good of
himself, good in himself, yea, good itself. There is none good above him,
or besides him, or beyond him ; it is all from him and in him, if it be good.
He is primitively and originally good, avrdyados, good of himself, which
nothing .else is ; for all creatures are good only by participation and
communication from God. He is essentially good ; not only good, but
goodness itself : the creature's good is a superadded quality ; in him
it is his essence. He is infintely good ; the creature's goodness is but
a drop, but in God there is an infinite ocean and sea, or gathering
together of goodness. He cannot be better, he is summum bonum
the chiefest good ; other things are good in subordination to him, and
according to that use and proportion they bear to him. He is not
good as the means, but as the end. Things good as the means are
only good in order, proportion, measure, and respect ; but God i
absolutely good ; beyond God there is nothing to be sought or aimed
at ; if we enjoy him we enjoy all good to make us completely happy.
He is eternally and immutably good, for he cannot be less good than
he is ; as there can be no addition made to him, so no subtraction,
or aught taken from him.
2. God is morally good, that is, the fountain and pattern of all that
virtuous goodness which is in the creatures. So Ps. xxv. 8, ' Good
and upright is the Lord ; ' and Exod. xxxiii. 19, ' He said, I will make
all my goodness go before tb.ee, and proclaim my name/ As the
creature hath a natural goodness of beauty, power, dominion, wisdom,,
so it hath a moral goodness of purity and holiness. Accordingly we
must conceive in God his holiness, purity, veracity, justice, as his-
moral perfection and goodness, as his will is the supreme pattern and
fountain of all these things in the creature.
3. God is communicatively and beneficially good ; that implieth his-
bounty and beneficence, or his will and self-propension to diffuse his
benefits. It may be explained by these considerations :
[1.] That God hath in him whatsoever is useful and comfortable to
ns. That is one notion we apprehend him by, that he is ' God all-
sufficient,' Gen. xvii. 1, or that he hath all things at command, to do
VER. 68.] SERMONS UPON PSALM cxix. 237
for us as our necessities shall require: Ps. Ixxxiv. 11, 'For the Lord
God is a sun and a shield ; the Lord will give grace and glory ; no
good thing will he withhold from them that walk uprightly ; ' Gen.
xv. 1, ' Fear not, Abraham ; I am thy shield and thy exceeding great
reward/ The privative and positive part is expressed in both these
places, whether we need life or comfort, or would be protected from all
dangers, bodily or spiritual. Why should we seek good out of God ?
Riches, pleasures, honours might more happily be had if we could
possess all things in God : Jer. ii. 13, ' My people have committed two
great evils ; they have forsaken me, the fountain of living waters, and
hewed them out cisterns, broken cisterns, that can hold no water.'
God is the fountain of all those things which are necessary to give us
all good and defend us from all evil. Possidet possidentem omnia :
2 Cor. vi. 10, ' As having nothing, and yet possessing all things.'
[2.] That he hath a strong inclination to let out his fulness, and is
ready to do good upon all occasions : ' Thou art good and dost good.'
BONUM est primum, et potissimum nomen Dei, saith Damascene the
chiefest name by which we conceive of God is his goodness. By that
we know him, for that we love him and make our addresses to him :
we admire him for his other titles and attributes, but this doth first
insinuate with us, and invite our respects to him. The first means by
which the devil sought to loosen man from God was by weakening the
conceit of his goodness ; and the great ground of all our commerce
with him is that God is a good God : Ps. c. 4, 5, ' Enter ye into his
courts with praise ; be thankful unto him, and bless his name ; for the
Lord is good, his mercy is everlasting.' He presently inviteth the
world to come to him, because he is good. As God is all-sufficient in
himself, so he is communicative of his riches unto his creatures, and
most of all to his own people. Goodness is communicative, it diffuseth
itself, as the sun doth light, or as the fountain poureth out waters.
[3.] He is the fountain of all that good we have or are. We have
nothing but what we have from God : James i. 17, ' Every good gift
and every perfect gift is from above, and cometh down from the Father
of lights ; ' and Jer. ii. 13, he is called ' the fountain of living waters.'
As rivers are supplied by the sea, so the gathering together of all good
ness is in God. All candles are lighted at his torch ; there is nothing
in the creature but what is derived from him : ' Who hath given to
him first, and it shall be recompensed to him again ? ' Rom. XL 35,
as the sun oweth nothing to the beam, but the beam oweth all to the
sun, and the sea oweth nothing to the river, but the river oweth all to
the sea.
[4.] There will a time come when he will be 'all in all,' 1 Cor. xv.
28, when God will immediately and in a fuller latitude communicate
himself to his creatures, and there will need nothing beside himself to
make us happy. Here we enjoy God, but not fully or immediately.
We enjoy him in his creatures, but it is at the second or third hand ;
the creature interposeth between him and us : Hosea ii. 21, 22, ' And
it shall come to pass in that day, I will hear, saith the Lord ; I will
hear the heavens, and they shall hear the earth ; and the earth shall
hear the corn, and the wine, and the oil ; and they shall hear Jezreel/
In ordinances it is but a little strength and comfort that we get, such
238 SERMONS UPON PSALM CXIX. [SEB. LXXVII.
as is consistent with pain and sorrow ; it is not full, because it is not
immediate. A pipe cannot convey the whole fountain, nor the ordin
ances the full of God in Christ, only a little supply either as we need,
or are able to receive ; but then God will be all in all, he will do his
work by himself ; the narrowness of the means shall not straiten him,
nor the weakness of the vessel hinder him to express the full of his
goodness in full perfection.
Secondly, How is his goodness manifested to us ?
1. In our creation, in that he did raise us up out of nothing to be
what we are, and form us after his own image. God made us, not
that he might be happy, but liberal, that there might be creatures to
whom to communicate himself ; our beings and faculties and powers
were the fruits of his mere goodness. When God made the world,
then was it verified, ' He is good, and doeth good.' Gen. i. ; for as the
goodness of his nature inclined him to make it, so his work was good :
after every day's work there cometh in his approbation, Behold it was
good ; and when he had made man, and set him in a well-furnished
world, and compared all his works together, then they were ' very
good,' ver. 31. That he still fashioneth us in the womb, and raiseth
us into that comely shape in which we afterwards appear, it is all the
effect of his goodness.
2. In our redemption ; therein he commendeth his love and good
ness in providing such a remedy for lost sinners. There is fyikav-
Bpa>7ria Titus iii. 4, ' But after that the kindness and love of God our
Saviour towards man appeared.' In creation he showed himself ^>c\dyye-
Xo<? ; in redemption, fyiXdvOpwrros, God is brought nearer to us as
subsisting in our nature: 1 Tim. iii. 16, 'Great is the mystery
godliness, God manifested in the flesh.' And so God had greater
advantages to communicate himself to us in a more glorious way by
the Kedeemer, that we might for ever live in the admiration of his
love.
3. In daily providence ; so the goodness of God is twofold :
[1.] Common and general to all creatures, especially to mankind :
Ps. cxlv. 9, ' The Lord is good to all, his tender mercy is over all his
works.' Upon all things and all persons he bestoweth many common
blessings, as natural life, being, health, wealth, beauty, strength, and
supplies necessary for them. There are none of God's creatures but
taste of his bounty, and have sufficient proof that a good God made
them and preserveth them. The young ravens : Ps. cxlvii. 9, ' He
giveth to the beast his food, and to the young ravens which cry/ eW-
fia\\ei TOI>? veoxTou? rj icopat;. So the wicked : Mat. v. 45, ' He maketh
his sun to shine on the evil and on the good, and sendeth rain on the
just and on the unjust;' Acts xiv. 17, 'Nevertheless he left not him
self without witness, in that he did good, arjadoTrouav, and gave ua
rain from heaven and fruitful seasons, filling our hearts with food and
gladness.' These common mercies argue a good God that giveth them,
though not always a good people that receiveth them. This goodness
of God showeth itself daily and bountifully.
[2.] Special ; God is good to all, but not to all alike. So he is good
to his people, whom he blesseth with spiritual and saving benefits.
So Lam. iii. 25, ' The Lord is good unto them that wait for him, to the
VER. 68.] SERMONS UPON PSALM cxix. 239
soul that seeketh him.' So Ps. Ixxxvi. 5, ' For thou, Lord, art
good, and ready to forgive, and plenteous in mercy unto all them that
call upon thee.' For this kind of goodness, a qualification is necessary
in the receiver. Satan will tell you God is a good God, but he leaveth
out this to those that love and fear him, and wait upon him. This
j>eculiar goodness yieldeth spiritual and saving blessings, such as
pardoning of sins : Isa. Iv. 7, ' Let the wicked forsake his way, and the
unrighteous man his thoughts, and let him return unto the Lord, and
lie will have mercy upon him, and to our God, for he will abundantly
pardon ; ' instruction in the ways of God in the text, ' Thou art good,
and doest good : teach me thy statutes/ And, in short, all the means
and helps that are necessary unto everlasting glory : 2 Thes. i. 11,
' Wherefore also we pray always for you, that God would count you
worthy of this calling, and fulfil all the good pleasure of his goodness,
and the work of faith with power.' Once more, to the objects of his
peculiar love common blessings are given in love, and with an aim at
our good : Ps. Ixxxiv. 11, ' No good thing will he withhold from them
that walk uprightly.' So that the ordinary favours which others enjoy
are sanctified to them. They are from love, and in bonum, for good.
God is ready to help them onwards to their everlasting hopes, and that
estate which they expect in the world to come, where, in the arms of
God, they shall be blessed for evermore.
Thirdly, Why ought those that come to God to have a deep sense
of this ?
1. What is this deep sense ?
[1.] It must be the fruit of faith, believing God's being and bounty,
or else it will have no force and authority upon us : Heb. xi. 6, ' He
that cometh to God must believe that he is, and that he is a rewarder
of them that diligently seek him.' If we have but cold notions or dead
opinions of the goodness of God, they will have little power on us. It
is faith sets all things awork ; there must be a sound belief of these
things if we would practically improve them.
[2.] It must be the fruit of constant observation of the effects of his
goodness vouchsafed to us, so that we may give our thanks and praise
for all that good we do enjoy. Careless spirits are not sensible of the
hand of providence, never take notice of good or evil ; therefore the
Psalmist saith, Ps. cvii. 8, ' Oh, that men would praise the Lord for
his goodness, and for his wonderful works to the children of men 1 '
He repeateth the same, ver. 15, 21, 31, and concludeth all ver. 43,
* Whoso is wise, and will observe those things, even they shall under
stand the loving-kindness of the Lord.' We are more backward to the
observation of the goodness of God than we are to any duty ; therefore
doth the Psalmist stir up all sorts of persons to note the invisible hand
of providence that reacheth out supplies to them : whether they have
business by sea or by land, whether in sickness or in health, in all the
varieties of the present life, he is still stirring them up to mind their
mercies, and inviteth them by God's late favours to the praise and
acknowledgment of his goodness, his communicating his goodness so
freely to undeserving and ill-deserving persons, and following them
with more and more mercies. There are none of us but have reasons
enough and obligations enough lying upon us to make observations in
240 SERMOXS UPON PSALM CXIX. [SEE. LXXVII.
this kind ; every experience and new proof should put us upon this
acknowledgment. Certainly they are the wisest sort of men who do
observe God's providence.
[3.] It is the fruit of deep and ponderous meditation. Glances
never warm the heart ; it is our serious and deliberate thoughts which
affect us; therefore the children of God should be thinking of his
goodness displayed in all his works, especially in redemption by Christ :
Eph. iii. 18, 19, ' To comprehend with all saints what is the breadth,
and length, and depth, and height ; and to know the love of God
which passeth knowledge, that ye may be filled with all the fulness of
God.' To be ravished with love, affected with love, always thinking
of love, speaking of love, expressing their sense of love, that is a work
behoving saints. We should often meditate upon and set our minds
awork upon this goodness by frequent and serious thoughts of it, for
the strengthening of our faith and quickening of our love to God.
[4.] It is the fruit of inward and spiritual taste : 1 Peter ii. 3, ' If
so be that ye have tasted that the Lord is gracious.' So Ps. xxxiv. 8,
' Oh, taste and see that the Lord is good.' Do not be content with
hearsay, but get a taste ; that is, an inward and experimental know
ledge of the goodness of God in Christ, that we may know it, not .only
by guess and imagination, but by sense and feeling : the one half of
it cannot be told you. Optima demonstratio est a sensibus.
2. Why we need to labour so much after a deep sense of this.
[1.] To check our natural legalism, and the dark and distrustful
prejudices of our own hearts. There is a secret guiltiness in us that
breedeth misgiving thoughts of God. We have many suspicious
thoughts of him, being guilty creatures, because we only represent him
to ourselves as a consuming fire, or as clothed with justice and
vengeance, watching an opportunity of doing us harm, and shut out
all thoughts of goodness and mercy; yet when he proclaimeth his
name, he telleth Moses he would make his goodness pass before him.
God is wonderfully good in his nature, and he delighteth in the com
munications of his goodness : nothing pleaseth him better than his
word ; the business of it is to represent him good. Mercy pleaseth
him : Micah vii. 18, ' Who is a God like unto thee, that pardoneth
iniquity, and passeth by the transgression of the remnant of his heri
tage ? He retaineth not his anger for ever, because he delighteth in
mercy.' ' Mercy rejoiceth over judgment ; ' Ps. cxviii. 1, ' Oh, give
thanks unto the Lord, for he is good ; because his mercy endureth for
ever.' His works speak him good ; there is no part of the world that
we can set our eyes upon but it offereth matter of praise to God for
his bounty to his creatures, especially to man: Ps. xxxiii. 5, 'The
earth is full of the goodness of the Lord ; ' the whole earth is full of
his goodness, and will you draw an ill picture of him in your minds,
as if he were harsh and severe, and his service were intolerable ? No ;
' The Lord is good, and doth good.'
[2.] That we may justify God against the prejudices of the un
believing world, and invite them from our own experience to make
trial of God. So Ps. xxxiv. 8, ' Oh, taste and see that the Lord is
good ; blessed is the man that trusteth in him.' A report of a report
signifieth little ; what we have found ourselves we can confidently re-
VKU. 68.] SERMONS UPON PSALM cxix. 241
commend to others. When we have felt his dealing with ourselves,
we can entreat them to see what waiting upon God will come to ; let
any man make the experiment, keep close to God in obedience and re
liance, and he shall find him to be a gracious master ; others that
have dark thoughts of God, like the spies, they bring an ill report
upon his ways.
[3.J To humble the creature. We have not a right sight of God
unless all created perfections vanish before him. The creatures are
but some shadows, pictures, resemblances, or equivocal shapes of God.
Whatever name they have of good, wise, strong, beautiful, true, or
such like, it is but a borrowed speech from God, whose image they
have ; and if the creature usurpeth its being as originally belonging to
themselves, it is as if the picture should call itself a true and living
man. ' I am, and there is none beside me,' holdeth true of God's
being, and all his perfections, natural or moral. The creatures may
be good, or better, or best, compared among themselves ; but we are
f rail and nothing if compared with God : ' There is none good but one,
and that is God.' That goodness which we have in participation from
him will appear no goodness in comparison of him. ' The heavens
themselves are not clean in his sight : ' Job xxv. 5, 6, ' Behold even to
the moon, and it shineth not ; yea the stars are not pure in his sight :
how much less man that is a worm, and the son of man which is a
worm ? ' And elsewhere, Job iv. 18, ' Behold, he putteth no trust in
his servants, and his angels he chargeth with folly ' mutability in the
angelical nature. When Isaiah had seen God, and heard the angels
cry out, 'Holy, holy, holy, Lord God of hosts/ Isa. vi. 5, 'Then
said I, Woe is me, for I am undone, because I am a man of un
clean lips, and I dwell in the midst of a people of unclean lips;
and mine eyes have seen the king, the Lord of hosts.' The con
sideration of his goodness obscureth all the glory and praise of the
creature ; as when the sun is up the lustre of the stars is no more
seen. When we compare ourselves with one another, one may be
called bad, another good ; but with God no man is good. He is good,
but we are evil ; he is heaven, but we are hell ; he is all perfection, we
are all weakness. In respect of his goodness, nothing in us deserveth
that name, as lesser light in the view of a greater is darkness. When
Job had seen God, he could not look upon himself with any patience :
Job xlii. 5,6/1 have heard of thee by the hearing of the ear, but now
mine eye seeth thee : wherefore I abhor myself, and repent in dust and
ashes.' That is a true sight of God that abaseth and lesseneth all
things besides God, not only in opinion, but in affection and estima
tion. Alas ! the best of us are scarce dark shadows of his goodness.
[4.] God's goodness is the life of our faith and trust. So long as
the goodness of God endureth for ever, we have no cause to be dis
couraged. If we want direction, in the text it is said, ' Thou art good,
and dost good; teach me thy statutes.' If we want support and
deliverance, Nahum i. 7, ' The Lord is good, a stronghold in the day
of trouble, and he knoweth them that trust in him.' In every strait
the people of God find him to be a good God. When we feel the
burden of sin, and fear God's wrath, Ps. Ixxxvi. 5, ' The Lord is good,
and ready to forgive ; and plenteous in mercy to all them that call
VOL. VJT. Q
942 SERMONS UPON PSALM CXIX. [SfiR. LXXVII.
upon him.' David, when his old sins troubled him, the sins of his
youth, Ps. xxv. 7, ' Remember not the sins of my youth, nor my trans
gressions : according to thy mercy remember thou me, for thy good
ness' sake, Lord/ When his enemies consulted his ruin, Ps. li. 1,
* Why boastest thou thyself in mischief, mighty man ? the goodness
of God endureth continually/ They cannot take away the goodness
of God from you, whatever they plot or purpose against you. Thus
may faith triumph in all distresses upon the sense of the goodness of
God. In the agonies of death, the goodness of God will be your sup
port. Non sic vixi ut pudeat me inter vos vivere ; nee mori timeo,
quia bonum habeo Dominum. We have a good master, who will not
see his servants unrewarded. The goodness of God, and his readiness
to be gracious to every one that cometh to him, is the fountain of the
saint's hope, strength, and consolation.
[5.] The goodness of God is the great motive and invitation to re
pentance : Rom. ii. 4, ' Despisest thou the riches of his goodness, and
forbearance, and long-suffering, not knowing that the goodness of God
leadeth thee to repentance ? ' How so ? God is good, but not to
those that continue in their sins: Ps. Ixviii. 19-21, 'Blessed be the
Lord, who daily loadeth us with benefits, even the God of our salva
tion, Selah. He that is our God is the God of salvation, and unto
God the Lord belong the issues from death : but God shall wound the
head of his enemies, and the hairy scalp of such an one as goeth on
still in his trespasses/ If goodness be despised, it will be turned into
fury. How great soever the riches of the Lord's bounty and grace
offered in Christ are, yet an impenitent sinner will not escape un
punished. God is good ; oh ! come, try, and see how good he will be
to you, if you will turn and submit to him. There is hope offered,
and goodness hath waited to save you ; so that now you may seek his
favour with hope to speed. While he sits upon the throne of grace,
and alloweth the plea of the new covenant, do not stand off against
mercies. God hath laid out the riches of his gracious goodness upon
a design to save lost sinners ; and will you turn back upon him, and
despise all his goodness provided for you in Christ? In point of
gratitude, the least kindness done men melteth them as coals of fire.
The borrower is servant to the lender. God hath not only lent us, but
given us all that we have ; therefore it should break our hearts with
sorrow and remorse that we should offend a God so good, so bountiful,
so merciful. The odiousness of sin doth most appear in the unkind-
ness of it ; that infinite goodness hath been abused, and infinite good
ness despised, and that you are willing to lose your part in infinite
goodness, rather than not satisfy some base lust, or look after some
trifling vanity. Saul wept at the thoughts of David's kindness, 1 Sam.
xxiv. 16. Every man will condemn the wrongs done to one that hath
done us no evil, but much good ; and will you sin against God, who is
so good^ in himself, so good to all his creatures, and so good to you,
and waiteth to be better and more gracious ; and return evil for all
his good, and requite his love with nothing but unkindness and pro
vocation ? Oh, be ashamed of all these things ! What heart is that
that can offend, and so willingly offend, so good a God ! Rom. xii. 1,
* I beseech you by the mercies of God ' (there is argument and endear-
VER. G8.] SF.UMONS UPON PSALM cxix. 243
ment enough in that) ' that ye present your bodies a living sacrifice,
holy, acceptable unto God, which is your reasonable service,' that ye
consecrate, dedicate yourselves to his glory, address yourselves cheer
fully to his service. Let the soul be warmed into an earnest resolution
to please him for the future, lest you make goodness your enemy, and
justice take up the quarrel of abused grace.
[6.] The goodness of God is the great argument to move us to love
God. If he be good, he is worthy to be loved, and that with a super
lative love ; for God is both the object and the measure of love. A less
good should be loved less, and a greater good more. All that is not
God is but a finite and limited good, and must be loved accordingly.
God only is infinite and eternal, and therefore he is to be loved of all,
and above all, with our chiefest and most worthy love, by preferring
his glory above all things that are dear to us, and being content for
his sake to part with all that we have in the world. But if any lower
thing prevail with us, we prefer it before God, and so contemn his
goodness in comparison of it. If the object of love be good, none so
properly deserveth our love as God. For (1.) He is originally good,
the fountain of all good; therefore if we leave God for the deceitful
vanities of this present life, we leave ' the fountain of living waters/
for a 'broken cistern/ Jer. ii. 13. The creatures are but dry pits and
broken cisterns. (2.) He is summum bonum, the chiefest good. Other
things, what gjood they have, they have it from him ; therefore it is
infinitely better and greater in him than iu them ; all the good that is
in the creature is but a spark of what is in God. If we find any
good there, it is not to detain our affections, but to lead us to the
greater good, not to hold us from him, but to lead us to him, as the
streams lead to the fountain, and the steps of a ladder are not to stand
still upon, but that we may ascend higher. There is goodness in the
creature, but mixed with imperfection ; the good is to draw to him,
the imperfection to drive us off from the creature. (3.) He is in
finitely good. Other things may busy us and vex us, but they cannot
satisfy us ; this alone sufficeth for health, wealth, peace, protection,
grace, glory. Necessities that are not satisfied in God are but fancies,
and the desires that are hurried out after them, apart from God, are
not to be satisfied, but mortified. If we have not enough in God, it
is not the default of our portion, but the distemper of our hearts. In
choosing God for our portion, one hath not the less because another
enjoyeth it with him : here is a sharing without division, and a par
taking without the prejudice of copartners. We straiten others in
worldly things so much as we are enlarged ourselves ; finite things
cannot be divided, but they must be lessened; they are not large
enough to be parted ; but every one possesseth all that is good in God
who hath God for his portion ; as the same speech may be heard of
all, and yet no man heareth the less because others hear it with him,
or as no man hath the less light because the sun shineth on more than
himself: the Lord is all in all; the more we possess him the better.
As in a choir of voices, every one is not only solaced with his own
voice, but with the harmony of those that sing in concert with him.
Many a fair stream is drawn dry by being dispersed into several
channels, but that which is infinite will suffice all. (4.) He is
244 SERMONS UPON PSALM CX1X. [SEE. LXXVII.
eternally good : Ps. Ixxiii. 26, ' God^ is the strength of my heart, and
my portion forever.' The good things of this life are perishing and
of a short continuance ; we leave other good things when we come to
take full possession of God. At death wicked men perceive their
error, when the good they have chosen cometh to be taken from them;
but a man that hath chosen God then entereth into the full possession
of him ; that which others shun, he longeth for, waiting for that time
when the creature shall cease, and God shall be all in all. Oh ! let all
these things persuade us to love God, and so to love him that our
hearts may be drawn off from other things. Let us love him because
of the goodness and amiableness of his nature, because of his bounty
in our creation, redemption, and daily providence, and because he will
be our God for ever.
[7.] God's goodness is our consolation and support in all afflictions.
God is a gracious father, and all that he doth is acts of grace and
goodness ; even the sharpest of his administrations are absolutely the
best for us : Ps. Ixxiii. 1, ' Truly God is good to Israel ;' all his work
is good ; as in the six days, so in constant providence, it is either good
or it will turn to good : Bom. viii. 28, ' All things shall work together
for good to them that love God.' God may change our condition, yet
he doth not change his affection to us ; he is all good, and doth that
which we shall find good at length.
[8.] It is the ground of prayer ; if we lack any good thing, he hath
it, and is ready to communicate it. The goodness of God, as it doth
stir up desire in us, so hope ; as it stirreth a desire to communicate of
his fulness, so a hope that surely the good God will hear us. He is
not sparing of what he can do for us : James i. 5, ' If any of you
lack wisdom, let him ask it of God, who giveth to all men liberally,
and upbraideth not, and it shall be given him.' Our wants send us
to the promises, and the promises to God.
Use 1. To press us to imitate our heavenly Father ; you should
be good and do good, as he is good and doth good ; for every disposi
tion in God should leave an answerable character and impression upon
their souls that profess themselves to be made partakers of a divine
nature ; therefore it should be our great care and study to be as good
and do as much good as we possibly can. He is one like God that is
good and doth good ; therefore still be doing good to all, especially
to the household of faith : Gal. vi. 10, ' As we have therefore oppor
tunity, let us do good to all men, especially unto them who are of the
household of faith;' with Mat. v. 44, 45, 'Love your enemies, bless
them that curse you, do good to them that hate you, and pray for
them that despitefully use you and persecute you ; that ye may be
the children of your Father which is in heaven : for he maketh his
sun to rise on the evil and on the good, and sendeth rain on the just
and on the unjust ;' Luke vi. 35, 'But love ye your enemies, and do
good, and lend, hoping for nothing again ; and your reward shall be
great, and ye shall be the children of the Highest ; for he is kind
unto the unthankful, and to the evil ;' 2 Peter i. 7, 'Add to godliness,
brotherly kindness ; and to brotherly kindness, charity/ Not doing
good to our own party, or those of our friendship, but to all. So
generally all good is to be done, as well as that of bounty and benefi-
VER. 68.] SKKMONS UPON PSALM cxix. 245
cence : Luke vi. 45, ' A good man, out of the good treasure of his
heart, bringeth forth good things ;' and it is said of Barnabas, Acts
xi. 24, ' He was a good man, and full of the Holy Ghost and of
faith.' A good man is always seeking to make others good, as fire
turneth all things about it into fire. The title signifies one not only of
a mild disposition, but of a holy, heavenly heart, that maketh it his
business to honour God. So Joseph of Arimathea is said to be ' a good
man, and a just ;' this is to be like God.
Use 2. Direction to you in the business of the Lord's supper : God
is good, and doeth good.
1. Here you come to remember his goodness to you in Christ.
Now the goodness of God should never be thought on, or comme
morated, but your hearts should be raised in the wonder and admiration
of it: Ps. xxxi. 19, 'Oh, how great is thy goodness, which thou hast
laid up for them that fear thee ; which thou hast wrought for them
that trust in thee ! ' and Ps. xxxvi. 7, * How excellent is thy loving-
kindness, God ! therefore the children of men put their trust under
the shadow of thy wings.' This should be delightful work to you,
and not gone about with dead and careless hearts. We cannot ex
press ourselves many times ; strong passions do not easily get a vent ;
little things may be greatened by us, but great things indeed strike us
dumb. However, our hearts should be deeply affected and possessed
with this ; we should be full of such admiring thoughts.
2. We come for a more intimate and renewed taste. By taste, I
mean spiritual sense, to have ' the love of God shed abroad in our
hearts by the Holy Ghost given to us,' Rom. v. 5. We come to the
feast of the soul that our hungry consciences may taste of the fatness
of God's house, Ps. Ixv. 4 ; that our thirsty souls may drink of the
rivers of his pleasure, Ps. xvi. 11 ; to have some pledge of the joys
of heaven, if not to ravishment and sensible reviving, yet such as may
put us out of relish with carnal vanities ; some gracious experiences
that may make us long for more, and go away lauding God.
3. To stir up our love to God as the most lovely and suitable object
to our souls ; in him is nothing but good. God is goodness itself : he
is one that has deserved your love, and will satisfy and reward your
love. All the good we have in an ordinance it is from him, and to
lead up our souls to him. Our business now is to ' love God, who
loved us first,' 1 John iv. 19 ; to love him by devoting ourselves to
him, and to consecrate our all to his service.
4. To desire more communion with him, and to long after the blessed
fruition of him, when God shall be all in all, not only be chief, but all,
when we shall perfectly enjoy the infinite God, when the chiefest good
will give us the greatest blessings, and an infinite eternal God will give
us a far more exceeding and eternal weight of glory. The word, sacra
ments, and prayer convey but little to you in comparison of that, when
God is object and means, and all things. The soul is then all for
Christ, and Christ all for the soul. Your whole employment is to love
him, live upon him. Here we give away some of our love, some of our
thoughts and affections, on other things ; Christ, is crowded, hath not
room to lay forth the glory of his grace ; but there is full scope to
doit.
246 SERMONS uroN PSALM cxix. [SsR. LXXVIII.
SERMON LXXVIII.
Teach me iliy statutes, VER. 68.
SECONDLY, we come to David's petition, 'Teach me thy statutes ;'
which I shall be brief in, because it doth often occur in the verses of
this psalm. David's petition is to understand the word that he might
keep it. Teaching bringeth us under the power of what is taught, and
increaseth sanctification both in heart and life, as well as illumination
or information.
Doct. One chief thing which they that believe and have a sufficient
apprehension of God's goodness should seek of him in this world, is
understanding the way of salvation.
This request is enforced out of the former title and compilation.
1. Because the saving knowledge of his will is one principal effect
of his bounty and beneficence. As he showeth love to man above other
creatures, in that he gave him such a life as was light, John i. 4 that is,
had reason and understanding joined with it so to his people above other
men, that he hath given them a saving knowledge of the way of salvation
since sin : Ps. xxv. 8, ' Good and upright is the Lord ; he will teach
sinners the way.' It is a great discovery of God's goodness that he
will teach sinners, a favour not vouchsafed to the fallen angels : it is
more than if he gave us the wealth of the whole world ; that will not
conduce to such a high use and purpose as this. More of his good
will and special love is seen in this, to teach us the way how to enjoy
him. Eternal life is begun by this saving knowledge : John xvii. 3,
' And this is life eternal, that they might know thee the only true God,
and Jesus Christ whom thou hast sent/
2. This is one principal way whereby we show our sense of God's
goodness. That is a true apprehension of God's goodness which giveth
us confidence and hope of the saving fruits of it, when, the oftener
we think of it, the more of sanctification we seek to draw from this
fountain of goodness. That is an idle speculation that doth not beget
trust, an empty praise, a mere compliment that doth not produce a real
confidence in God, that he will give us spiritual blessings when we
heartily desire them. True knowledge of God's name breedeth trust :
Ps. ix. 10, ' They that know thy name will put their trust in thee ; '
and more particularly for this kind of benefit. It is a general encourage
ment: Mat. vii. 11, 'If ye, then, being evil, know how to give good
gifts to your children, how much more shall your Father which is in
heaven give good things to them that ask him ? ' But it is limited to the
Spirit : Luke xi. 13, ' If ye, being evil, know how to give good gifts
to your children, how much more shall your heavenly Father give the
Spirit to them that ask it ? ' Without this faith there is no commerce
with God.
3. It is an argument of the good temper of our souls not to serve our
carnal turns, but promote the welfare of our souls, when we would
enjoy and improve the goodness of God to get this benefit.
[1.] They are affected according to the value of the thing. Of all
the fruits of God's goodness which a holy man would crave for himself
VER. G8.] SERMONS UPON PSALM cxix. 247
and challenge for his portion, this he thinketh fittest to be sought
sanctifying grace to understand and keep the law. If this be not the
only, yet it is the chief est benefit which they desire in the world. For
other things, let God deal with them as he will ; but they value this
among the greatest things which God bestoweth on mankind. Observe
here how much the spirit of God's children differeth from the spirit of
the world ; they account God hath dealt well with them when he be
stoweth upon them wealth and honour : Ps. iv. 6, ' Who will show us
any good ?' but the other desire grace to know God's will, and to
serve and please him : there is the thing they desire and seek after, as
suiting their temper and constitution of soul. A man is known by his
desires, as the temper of his body by his pulse.
[2.] They would not willingly sin against God, either out of igno
rance or perverse affections ; therefore, if God will direct them and
assist them in the work of obedience, their great care and trouble is
over. It is a good sign that a man hath a simple, honest spirit, when
there is rooted in his heart a fear to offend God, and a care to please
him. He may err in many things, but God accepts him as long as
seeking knowledge in order to obedience, Eph. v. 15-17. All that
God requireth, both for matter and manner, is, that we would not
comply with sin ; seeing the time is evil and full of snares, we should
not be unwise in .point of duty.
[3.] They have a holy jealousy of themselves. David desired to use
every condition well, whether he were in prosperity or trouble. The
context speaketh of afflictions that were sanctified ; but a new con
dition might bring on a new alteration in the soul. Prosperity would
make him forget God, and trouble overwhelm him, if God did not teach
him. In what state soever we be, we must desire to be taught of God,
otherwise we shall fail : Phil. iv. 11, 12, ' For I have learned, in what
soever state I am, therewith to be content : I know how to be abased,
and how to abound ; everywhere and in all things I am instructed.'
Unless the Lord guide us, we shall be as Ephraim was, ' a cake not
turned,' Hosea vii. 8, baked but on one side, quite dough and raw on
the other side; fail in the next condition, though passed over one
well.
[4.] A sense of the creature's mutability. Comparing it with the
former verse, I observe, that though he kept God's commandments,
yet he craveth further grace, and desireth that he may be still taught,
because he knew not all that he might know, and was ready to err
both in practice and judgment : and this must teach us to desire God's
guidance and direction, not only when we have erred, but when we do
well. Many, when they have smarted for their errors, will desire God
to teach them ; but David kept this continual dependence upon God
for daily grace, both for turning away of evil, and also for doing good :
Prov. iii. 5, 6, ' Trust in the Lord with all thine heart, and lean not
upon thine own understanding : in all thy ways acknowledge him, and
he shall direct thy paths ; ' which we are to follow in our places and
callings. We are apt to ascribe too much to our present frame and
resolutions. God must still be called to for his counsel and blessing
in every business.
[5.] An evangelical frame. He pleadeth not merit, appealeth not
248 SERMONS UPON PSALM CXIX. [&ER. LXXVIII.
to justice, but to God's grace and goodness. This should be the
special groundwork of our prayers. The Lord doth all ' to the praise
of his glorious grace,' Eph. i. 7 ; and he will not have that glory in
fringed, either in part or in whole. The Spirit of God is very tender
of it in scripture, and we should be very tender of it in our addresses
to God, that all conceits of our own worth be laid aside, and that we
wholly fly to God's goodness and mercy. The whole work of sanctifi-
cation, from its first step to its last period, is all of grace, all must be
ascribed to God's free goodness.
[6.] The will of God revealed in scripture is a subject that is never
perfectly known. While we are in the way to glory there is always
some new thing to be learned of it and from it, even by those that
are the greatest proficients in the knowledge of it ; and therefore we
must be still scholars in this school, and when we have learned never
so much we must still be learning more. This is continued, lasting
work, for David is ever and anon at his old request, ' Lord, teach me
thy statutes ;' and not without reason, since it is not sufficient to know
God's will in some few great and weighty actions of our lives, but in
all, whether of greater or lesser concernments. And when we know
generals, yet we are so apt to err in particular cases, and since the com
mandment of God is so exceeding broad, Ps. cxix. 96. Every day we
may see more into it, and may be more fully informed of the mind of
God. We every day see more in a promise than we did before, in a
precept than we did before ; therefore the apostle saith, 1 Cor. viii. 2,
' And if any man think that he knoweth anything, he knoweth nothing
yet as he ought to know.'
Use. Here is a pattern and precedent for us ; especially now w&
have engaged our souls to God, let us seek this directive grace. It
implieth pardon, and that maketh way for joy and comfort ; for God
teacheth pardoned sinners. A sure light and direction prevents many
troubles of spirit and anxious doubts. It is a pledge and assurance of
our getting home to God ; those whom God guideth are sure to be-
safe in the issue.
1. It showeth what should be the matter of our prayers. David
beggeth not to increase him in riches and honours, nor to flow in
temporal delights. No ; if God would show himself a good God to
him, he desire th it may be in giving him the spirit of understanding,
and some increase of holiness ; this he would take as the principal
sign of God's favour and grace to him. The world generally imploreth
God's goodness to another end; they think they are dealt liberally
with when every man hath his lust satisfied : they pray from the
intemperateness of the flesh ; but David professeth it was enough to
him if he might find God answering him in that one thing which
most others neglect and pass by in their prayers, or, if they mention
it, it is for fashion's sake, and to comport with the usual way of pray
ing. But because 'there is great deceit, and we often pray for what
we have no mind to have granted, let us see if this be our temper.
[1.] We must discover it in our thanksgiving and blessing God for
this gift, though he denieth us other which make a fair show in the
world : Mat. xi. 25-27, ' At that time Jesus answered and said,' I
thank thee, Father, Lord of heaven and earth, because thou hast
VER. 68.] SERMONS UPON PSALM cxix. 249
hid these things from the wise and prudent, and hast revealed them to
babes : even so, Father, for so it seemed good in thy sight. All things
are delivered to me of my Father ; and no man knoweth the Son but
the Father ; neither knoweth any man the Father save the Son, and
he to whomsoever the Son will reveal him.' Christ showeth that the
mystery of grace is at God's disposing, who manifests it as he seeth
good ; that if he hath cut us short in other things, and been liberal to
us in this, we should not only be contented, but highly thankful ; and
how contemptible soever we be in the world, yet it is matter of praise
and thanksgiving in that God hath bestowed his grace and love to us
according to his will and pleasure.
[2.] By our patience ana contentedness in the want and loss of other
things for this thing's sake ; want, if God's providence be so ; loss, if
occasioned by our adherence to truth. Want : we have no reason to
envy carnal men : Ps. xvii. 14, 15, ' From men which are thy hand,
Lord, frcm men of the world, which have their portion in this life,
and whose belly thou fillest with thy hid treasure : they are full of
children, and leave the rest of their substance to their babes. But as
for me, I will behold thy face in righteousness ; I shall be satisfied
when I awake with thy likeness.' We have no reason to repine ; our
present condition of entertaining communion with God in a practice
of holiness countervaileth all their happiness, especially our future
hopes to increase in knowledge and abound in the work of the Lord ;
and to own and stand up for a hated and despised truth will bring
more comfort to our souls than all the pleasure the wicked have in
their sensual delights. Are they the happy men that go on in opposi
tion against the ways of God ? Prov. iii. 31-33, ' Envy thou not the
oppressor, and choose none of his ways : for the froward is an abomi
nation to the Lord, but his secret is with the righteous. The curse of
the Lord is in the house of the wicked, but he blesseth the habitation
of the just.' They are not happier than the godly ; it is a greater
happiness to know more of God's mind than anything they enjoy:
John xv. 15, ' Henceforth I call you not servants, for the servant
knoweth not what his lord doeth: but I call you friends; for all
things that I have heard of my Father, I have made known unto
you.'
[3.] By our constancy in prayer, and earnest supplication to know
more of the mind of God. They will not be put off with other things.
God gave the Spirit to the rest of the apostles, but he gave the purse
to the son of perdition. Men may have a fit of devotion in their
prayers, but their general course is not answerable : Mat. vi. 33, ' First
seek the kingdom of God.' If we seek it in good earnest we shall
show it in our conversation and demeanour : Prov. iv. 7, ' Wisdom is
the principal thing, therefore get wisdom ; and with all thy getting
get understanding.' This must be the chiefest thing that beareth
sway in our endeavours, that we may know more of God's mind in
following our suits incessantly, we must not be put off; though God
giveth other things, you must not cpase your importunity. Lord, I
expect something else from thy goodness; see Ps. cxix. 132, 133,
' Look upon me, and be merciful unto me, as thou usest to do to them
that fear thy name. Order my steps in thy word, and let no iniquity
250 SERMONS UPON PSALM CXIX. [SfiR. LXXVIII,
have dominion over me ;' and Ps. xxvii. 7, ' Hear me, God. when I
cry with my voice ; have mercy upon me, and answer me ;' if we do
not suffer this desire to languish and die, but still it he recommended
to God daily. My business is rightly to understand and perfectly to
do thy will ; this is my one and great request-, which I will ever and
ever urge. I cannot give over this prayer till thou beest all in all,
and showest me the utmost of thy bounty. We desire many things,
but we are soon put out of the humour ; as children, that seem pas
sionately and pettishly to desire a thing, but by presenting other things
to them they are diverted and stilled ; but it is not so with God's
people. As Naomi said of Boaz, Euth iii. 18, ' For the man will not
be in rest until he have finished the thing this day ;' so a child of God
will not be satisfied till his desire be in some measure accomplished.
2. In what manner we should pray.
[1.] With earnestness. Slight prayers bespeak their own denial:
Prov. ii. 1-5, ' My son, if thou wilt receive my words, and hide my
commandments with thee ; so that thou incline thine ear to wisdom,
and apply thine heart to understanding ; yea, if thou criest after know
ledge, and liftest up thy voice for understanding ; if thou seekest her
as silver, and searchest for her as for hid treasures ; then shatt thou
understand the fear of the Lord, and find the knowledge of God.'
[2.] With confidence : he is wont to do it for you. Ask nothing
contrary to his nature. We should come with a confidence of speed
ing ; there is in him a propensity and inclination to help us. WTiat
would ye do to a hunger-bitten child if he cometh to you for a knife
or an apple ? You would deny him them, but not meat to satisfy his
hunger. If for bread to play with, or meat when he hath enough,
you would deny him, not gratify his fancy : if he come to be taught
his book, you would readily hear him. So when we come not for
temporal things, but spiritual comforts, when spiritual comforts are not
asked out of course, and for form's sake, yea, not only for comforts,
but necessary grace to do his will, surely it cannot be that he should
cast off them that love him, and would fain be conformed to his will,
that come humbly, and long, and pray, and seek for his grace.
[3.] That this confidence must be evangelical. He sets before his
eyes God's goodness, or readiness to be gracious to all that call upon
him ; so that all the hope we have to prevail should not be taken from
anything in us, but something in God himself. We must expect
.and ask blessings from God, for God, and because of God's sake. It
is not for any good we deserve, or have done, or can do, that God
taketh care of his weak foolish children, but for the glory of his name,
his grace and constant goodness. God is our fountain, our reasons
are his goodness, our end his glory. This is the true way of address
ing ourselves to God, deprecating sins for which he may harden us,
and remembering his mercies on which we ground our hope. So doth
David : Ps. xxv. 5, 6, ' Lead me in thy truth, teach me ; for thou art
the God of my salvation ; on thee do I wait all the day. Kemember,
Lord, thy loving-kindnesses and thy mercies ; for they have been
ever of old.' His eternal love is assigned as the cause of all : Ps.
xxiii. 3, ' He leadeth us in paths of righteousness, for his name's
i * o *
sake.
VER. 71.] SERMONS UPON PSALM cxix. 251
3. "What should be the grounds and impelling principle of prayer.
[1.] A strong bent to please God, and that all your affections and
actions may be ordered so as to be acceptable in his sight. Those
that stand in awe of God are loath to offend him ; they may expect
direction and light in all difficult cases : Ps. xxv. 12, ' What man is
he that feareth the Lord ? him shall he teach in the way that he shall
choose ;' ver. 14, ' The secret of the Lord is with them that fear him,
and he will show them his covenant.'
[2.] A desire to enjoy him ; for these things are valuable as they
lead us to God. Our solid joy lieth not in outward things, but in our
communion with God : Ps. cxxxix. 24, ' Lead me in the way everlast
ing ;' and Ps. Ixxiii. 24, ' Thou shalt guide me by thy counsel, and
afterward receive me to thy glory.' Their business is to be happy
hereafter, and well guided here, that they may attain that happiness.
Now there is an inseparable connection between our walking in the
time of this life, and receiving into heaven after this life ; and he that
is resolved to walk by the rule of God's direction, may promise himself
to be received into glory after his journey is ended. So Ps. xliii. 3,
' Send out thy light and thy truth to lead me to thy holy hill.' They
would fain take the nearest way to heaven, and follow God's counsel
in all things. We have his word continually to guide us in this way,
but we need also the assistance of his Spirit. The promised rest is
much in their eye, and doth mightily prevail with him : they would
have God to be their guide here, that he may be their rest hereafter.
SERMON LXXIX.
It is good for me that I have been afflicted; that I might learn
thy statutes. VER, 71.
THE context speaketh of afflictions by occasion of persecutions. The
proud had forged a lie against him, and involved him in many troubles,
when in the meantime ' their heart was as fat as grease.' They wal
lowed in ease and pleasure, but David kept right with God ; and yet
his afflictions do not cease. God doth not presently take away oppo
sition, because of our proud, unhumbled, unniortified spirits, though we
hold fast our integrity for the main : therefore he comforteth himself
in his spiritual protection under the affliction, though the affliction was
not removed : ' It is good,' &c.
In the words there is
1. An assertion, it is good for me that I have been afflicted.
2. The reason, that I might learn thy statutes. Or, here is a
general truth explained by a particular instance. In the general, he
saith it is good, and then what good he got by it.
Doct. That affliction, all things considered, is rather good than evil.
The assertion is a paradox to vulgar sense and the ears of the com
mon sort of men. How few are there in the world that will grant that
it is good to be afflicted ! Yea, the children of God can scarcely sub
scribe to the truth of it till the affliction be over. While they are
252 SERMONS UPON PSALM CXIX. [SER. LXXIX.
under it they feel the smart, but do not presently discern the benefit ;
but in the review they find God hath ordered it with much wisdom
and faithfulness ; and in the issue they say, as David doth, ' It is good
for me that I have been afflicted.' Carnal sense is not easily per
suaded, but the new nature prevaileth at length, and then they readily
subscribe to the truth of it.
The word is clear on this point : Job v. 17, ' Behold, happy is the
man whom the Lord correcteth.' The first word, behold, summoneth
our attention and observation. What is the matter ? As those that
are before Joseph cried, Abreck, ' bow the knee/ Gen. xli. 43, to show
some eminent person was at hand, so this behold calleth for reverence
and admiration ; there is some strange truth to ensue and follow.
Happiness in the lowest notion, it includeth a freedom from misery ;
and yet the scripture pronounces the man happy whom the Lord cor
recteth. There have been among the heathens many opinions about
happiness. Two hundred and eighty-eight Austin reckoneth up ; but
none ever placed it in correction, in sickness, disgrace, exile, captivity,
loss of friends, much less in God's correction, who is our supreme
judge, to whom we ultimately appeal when others wrong us. And yet
the corrected man, and the man corrected by the Lord, is happy,
though not with a consummate happiness ; he hath not the happiness
of his country, but he hath the happiness of the way. The man is
kept by the way, that he may come to his country. His afflictions
take nothing from him but his sin. Therefore his solid happiness
remaineth not infringed, rather the more secured. So Ps. xciv. 12,
' Blessed is the man whom thou chastenest, Lord, and teachest out
of thy law.' To be chastened of God for what we have done amiss,
and by that means to be reduced to the sense and practice of our duty,
is one of the greatest blessings on this side heaven that can light upon
us. It is an evidence of God's tender care over us, and that he will
not lose us, and suffer us to perish with the unbelieving and sinful
world.
The truth lieth clearly in the scripture ; but to reconcile it with our
prejudices
1. I shall show by what measure we are to determine good and evil.
2. Prove that affliction is good.
First, For the measure.
1. This good is not to be determined by our fancies and conceits,
but by the wisdom of God ; for God knoweth better what is good for
us than we do for ourselves, and foreseeth all things by one infinite
act of understanding, but we judge according to present appearance;
therefore all is to be left to God's disposal, and his divine choice is
to be preferred before our foolish fancies, and what he sendeth and
permitteth to fall out is fitter for us than anything else. Could we
once assuredly be persuaded of this, a Christian would be completely
fortified, and fitted not only for a patient but a cheerful entertainment
of all that is or shall come upon him. Besides, he is a God of bowels,
and loveth us dearly, better than we do ourselves ; and therefore we
should^ be satisfied with his dispensations whatever they are, whether
according to or against our will. The shepherd must choose the
pastures for the sheep, whether lean or fat, bare or full grown ; the
VER. 71.] SERMONS UPON PSALM cxix. 253
child is not to be governed by his own fancy, but the father's discre
tion ; nor the sick man by his own appetite, but the physician's skill.
It is expedient sometimes that God should make his people sad and
displease them for their advantage : John xvi. 6, 7, ' Because I have
said these things unto you, sorrow hath filled your hearts : nevertheless
I tell you the truth, it is expedient for you that I go away.' We are
too much addicted to our own conceits : Christ's dealing is expedient
and useful when yet it is very unsatisfactory to us : he is to be judge of
what is good for us, his going or tarrying, not we ourselves, who are
short-sighted and distempered with passions, whose requests many
times are but ravings, and ask of God we know not what, as the two
brethren, Mat. xx. 22, and seek our bane as a blessing, as children
would play with a knife that would cut and wound them, pray our
selves into a mischief and a snare. It were the greatest misery if God
should carve out our condition according to our own fancy and desires.
Peter said, Mat. xvii. 4, ' Master, it is good for us to be here ; ' he was
well pleased to be upon Mount Tabor, but little thought what service
God had to do for him elsewhere, how much poor souls needed him
and the other apostles' help. We would always be in the mount with
God, enjoy our comforts to the full, even to surfeit ; but God knows
that is not good for us. His pleasure should satisfy us though we do
not see the reason of it. So Jer. xxiv. 5, God speaketh of the basket
of good figs (whereby were represented the best of the people) whom
I have sent into the land of the Chaldeans for their good. What can
there be seemingly more contrary to their good than a hard and an
afflicted lot out of their own country ? Yet God, that foresaw all
things, knew it was for their good ; worse evils would befall the place
where they had been. So to be kept under, to have no service for the
present, no hopes to rise again for the future, and to be laden with all
manner of prejudices and reproaches, this is for good. We think not
so, but God knoweth it is so, most for his glory and our benefit. So
the selling of Joseph into Egypt, Gen. 1. 20, ' God meant it to good/
Alas ! what good to have the poor young man sold as a slave, to be
cast into prison for his chastity and continency, and exposed to all
manner of difficulties 1 But alas 1 many had perished if he had not
been sent thither. So God taketh away many beloved comforts from
us ; he meaneth it for good. We think it is all against us ; no, it is
for us. So Ps. xxxiv. 10, ' They that seek the Lord shall not want
any good thing.' Many times they want food and raiment, want
liberty, at least in some degree ; they may want many things that are
comfortable ; though they have things sparingly, though they have of
the meanest, yet they have that which is good for them. So Ps. Ixxxiv.
11, ' No good thing will he withhold.' He may keep us low and bare,
feed us cibo exteinporali, as Lactantius ; but that is good for us. If it
were good for us to have larger revenues and incomes, we should not
want them. The true and absolute ground of all submission is to
think that which God sendeth is good, be it prosperity or adversity,
the having or wanting children, or other comforts.
2. The next measure is this, that good is to be determined by its
respect to the chief good or true happiness. Now, what is our chief hap
piness but the enjoyment of God ? Our happiness doth not consist in
254 SERMONS UPON PSALM CXIX. [&ER. LXXIX.
outward comforts, riches, health, honour, civil liberty, or comfortable
relations, as husband, wife, children ; but in our relation to and ac
ceptance with God. Other things are but additional appendages to
our happiness, Mat. vi. 33. Affliction taketh nothing from our essen
tial solid happiness, rather helpeth us in the enjoyment of it, as it
increaseth grace and holiness, and so we enjoy God more surely.
That is good that sets us nearer to God, and that is evil which sepa-
rateth us from him ; therefore sin is evil, because it maketh an
estrangement between us and God, Isa. lix. 2 ; but affliction is good,
because many times it maketh us the more earnestly to seek after him :
Hosea v. 15, ' In their afflictions they will seek me right early.' There
fore every condition is good or evil as it sets farther off or draws us
nearer to God ; that is good that tendeth to make us better, more like
unto God, capable of communion with him, conduceth to our everlast
ing happiness. So ' It is good that a man bear the yoke from his-
youth/ Lam. iii. 27, that he be trained up under the cross, in a con
stant obedience to God and subjection to him, and so be fitted to
entertain communion with him. If afflictions conduce to this end,
they are good, for then they help us to enjoy the chief good.
3. That good is not always the good of the flesh, or the good of outward
prosperity ; and therefore the good of our condition is not to be deter
mined by the interest of the flesh, but the welfare of our souls. If
God should bestow upon us so much of the good of the outward and
animal life as we desire, we could not be said to be in a good condi
tion if he should deny us good spiritual. We should lose one half of
the blessings of the covenant by doting upon and falling in love with
the rest : the flesh is importunate to be pleased, but God will not
serve our carnal turns. We are more concerned as a soul than a
body : Heb. xii. 10, ' He verily for our profit, that we may be partakers
of his holiness.' Certain it is God will chasten us for our profit.
What do we call profit? The good things of this world, the great
mammon which so many worship ? If we call it so, God will not ; he
meaneth to impart to us spiritual and divine benefit, which is a par
ticipation of his own holiness. And truly the people of God, if they
be in their right temper, value themselves not by their outward enjoy
ments, but their inward, by their improvement of grace, not the
enjoyment of worldly comforts: 2 Cor. iv. 16, Tor this cause we faint
not, but though our outward man perish, our inward man is renewed
day by day.' A discerning Christian puts more value upon holiness
wrought by affliction than upon all his comforts. So that though
affliction be evil in itself, it is good as sanctified.
4. A particular good must give way to a general good, and our
personal benefit to the advancement of Christ's kingdom. The good
of the church must be preferred before our personal contentment.
Paul could want the glory of heaven for a while, if his continuance in
the flesh were needful for the saints : Phil. i. 24, ' To abide in the
flesh is more needful for you.' We must not so desire good to our
selves as to hinder the good of others. All elements will act contrary
to their particular, for the conservation of the universe. That may
be good for the glory of God which is not good for our personal con
tentment and ease. Now the glory of God is our greatest interest ; if
VER. 71.] SERMONS UPON PSALM cxix.
it be for the glory of God that I should be in pain, bereft of my com
forts, my sanctified subjection to the will of God must say it is good.
John xii. 27, 28, there you have expressed the innocent inclination of
Christ's human nature, ' Father, save me from this hour ; ' and the
overruling sense of his duty, or the obligation of his office, * But for
this cause came I to this hour/ We are often tossed and tumbled
between inclination of nature and conscience of duty ; but in a gracious
heart the sense of our duty and the desire of glorifying God should
prevail above the desire of our own comfort, ease, safety, and welfare.
Nature would be rid of trouble, but grace submits all our interests
to God's honour, which should be dearer to us than anything else.
5. This good is not to be determined by present feeling, but by the
judgment of faith. Affliction for the present is not pleasant to natural
sense, nor for the present is the fruit evident to spiritual sense, but it
is good because in the issue it turneth to good : Rom. viii. 28, ' All
things work together for good/ While God is striking we feel the
grief, and the cross is tedious, but when we see the end, we acknow
ledge it is good to be afflicted: Heb. xii. 11, 'No affliction for the
present seemeth joyous, but grievous ; but afterwards it yieldeth the
peaceable fruits of righteousness.' A good present is the cause of joy,
and an evil present is the cause of sorrow ; but there are two terms of
abatement : the sorrow is from the present sense, and the conceit of
the sufferer. When we are but newly under the affliction, we feel the
smart, but do not presently find the benefit ; but within a while,
especially in the review, it is good for me ; it is matter of faith under
the affliction, it is matter of sense after it. Good physic must have
time to work. That which is not good may be good ; though it be not
good in its nature, it is good in its seasonable use, and though for the
present we see it not, we shall see it. Therefore good is not to be
determined by feeling, but by faith. The rod is a sore thing for the
present, but the bitter root will yield sweet fruit. If we come to a
person under the cross, and ask him, What I is it good to feel the
lashes of God's correcting hand, to be kept poor and sickly, exercised
with losses and reproaches, to part with friends and relations, to lose
a beloved child ? sense will complain. But this poor creature, after
he hath been exercised and mortified, and gotten some renewed
evidences of God's favour, ask him then is it good to be afflicted ? Oh,
yes ! 1 had else been vain, neglectful of God, wanted such an experience
of the Lord's grace. Faith should determine the case when we feel
it not.
Secondly, That according to these measures you will find it good to
be afflicted.
1. It is good as it is minus malum, it keepeth us from greater evils.
Afflictions to the righteous are either cures of or preservatives from
spiritual evils, which would occasion greater troubles and crosses.
They prevent sin : 2 Cor. xii. 7, ' And lest I should be exalted above
measure through the abundance of revelation, there was given me a
thorn in the flesh, the messenger of Satan to buffet me, lest I should
be exalted above measure.' They purge out sin : Isa. xxvii. 9, ' By
this shall the iniquity of Jacob be purged out.' We are apt to abuse
prosperity to self-confidence : Ps. xxx. 6, 7, 'In my prosperity I said,
250 SEHMONS UPON PSALM CXIX. [SER. LXXIX.
I shall never be moved. Lord, by thy favour thou hast made my
mountain to stand strong.' And luxury: Deut. xxxii. 15, 'But
Jeshurun waxed fat and kicked ; thou art waxen fat, thou art grown
thick, thou art covered with fatness ; then he forsook God that made
him, and lightly esteemed the rock of his salvation/ The godly have
evil natures as well as others, which cannot be beaten down but by
afflictions. We are froward in our relations. Hagar was proud in
Abraham's house, Gen. xvi. 4, her mistress was despised in her eyes ;
but very humble in the desert, Gen. xxi. 16. David's heart was tender
and smote him when he cut off the lap of Saul's garment, 1 Sam. xxiv. 5 ;
but how stupid and senseless was he when he lived at ease in Jeru
salem ! 2 Sam. xii. His conscience was benumbed till Nathan roused
him. Before we are chastened we are rebellious, frail, fickle, mutable,
apt to degenerate without this continual discipline : we are very negli
gent and drowsy till the rod awakeneth us. God's children have
strange failings and negligences, and sometimes are guilty of more
heinous sins. It is a great curse for a man -to be left to his own ways :
Hosea iv. 17, ' Let him alone ; ' so Ps. Ixxxi. 12, ' I gave them up to
their own hearts' lust/ Men must needs perish when left to them
selves, without this wholesome, profitable discipline of the cross.
2. It is good, because the evil in it is counterpoised by a more
abundant good. It is evil as it doth deprive us of our natural comforts,
pleasure, gain, honour ; but it is good as these may be recompensed
with better pleasures, richer gain, and greater honour. There is more
pleasure in holiness than there can be pain and trouble in affliction :
Heb. xii. 11, ' No affliction for the present seemeth joyous, but grievous,
but afterward it yieldeth the peaceable fruit of righteousness/ More
gain than affliction can bring loss : Heb. xii. 10, ' But he for our profit,
that we might be partakers of his holiness/ More honour than afflic
tion can bring shame, surely then it is good. There is a threefold
profit we get by affliction :
[1.] The time of affliction is a serious thinking time : Eccles. vii. 14,
' In the day of adversity consider ; ' 1 Kings viii. 47, ' Yet if they
bethink themselves in the land whither they are carried captive/ We
have more liberty to retire into ourselves, being freed from the attractive
allurements of worldly vanities and the delights of the flesh. Adversity
maketh men serious ; the prodigal came to himself when he began to
be in want, Luke xv. 17. Sad objects make a deep impression upon
our souls ; they help us to consider our own ways and God's righteous
dealings, that we may behave ourselves wisely and suitably to the
dispensation : Micah vi. 9, ' The man of wisdom will hear the rod/
[2.] It is a special hearing time ; in the text, ' That I might learn
thy statutes ; ' and it is said of Christ, Heb. v. 8, that ' He learned
obedience from the things that he suffered ; ' he did experimentally
understand what obedience was in hard and difficult cases, and so
could the better pity poor sinners in affliction : we have an experi
mental knowledge of that of which we had but a notional knowledge
before. We come by experience to see how false and changeable the
world is, how comfortable an interest in God is, what a burden sin is,
what sweetness there is in the promises, what a reality in the word.
Luther said, Qui tribulantur, &c. The afflicted see more in the scrip-
VER. 71.] SERMONS UPON PSALM cxix. 257
ture than others do ; the secure and fortunate read them as they do
Ovid's verses. Certainly when the soul is humble, and when we are
refined and raised above the degrees of sense, we are more tractable
and teachable, our understandings are clearer, our affections more
melting. Our spiritual learning is a blessing that cannot be valued.
If God write his law upon our hearts by his stripes on our backs, so
light a trouble should not be grudged at
[3.] It is an awakening, quickening time.
(1.) Some are awakened out of the sleep of death, and are first
wrought upon by afflictions. This is one powerful means to bring in
souls to God, and to open their ears to discipline. . God began with
them in their afflictions, and the time of their sorrows was the time of
loves. The hot furnace is Christ's workhouse, the most excellent
vessels of honour and praise have been formed there : Isa. xlviii. 10,
' I have chosen thee in the furnace of affliction.' Manasses, Paul, the
jailer, were all chosen in the fire ; God puts them into the furnace,
and chooseth them there, melts them, and stamps them with the
image of Christ. The hog's trough was a good school to the prodigal.
Well, then, doth God do you any harm by affliction when he saves
you by it? If we use violence to a man that is ready to be drowned,
and in pulling him out of the waters should break an arm or a leg,
would he not be thankful ? If you have broken my arm, you have
saved my life. So God's children : It is good that I had such an afflic
tion, felt the sharpness of such a cross. Oh, blessed providence ! I had
been a witless fool, and gone on still in a course of sin and vanity, if
God had not awakened me.
(2.) It quickeneth others to be more careful of their duty, more
watchful against sin, and doth exercise and improve us in heavenly
virtues and graces of spirit, which lay dormant in us through neglect,
since pleasing objects, which deaden the heart, are removed. Even
God's best children, when they have gotten a carnal pillow under their
heads, are apt to sleep ; their prayers are dead ; thoughts of heaven
cold, or none ; little zeal for God or delight in him : Isa. xxvi. 16,
' Lord, in trouble they have visited thee ; they pour out a prayer when
thy chastening is upon them ; ' Hosea v. 15, ' In their afflictions they
will seek me early/ Because they do not stir up themselves, God
stirreth them up by a smart rod. The husbandman pruneth the vine,
lest it run out into leaves ; the baits of the flesh must be taken from
us, that our gust and relish of heavenly things may be recovered.
Use 1. The use is to caution us against our murmurings and taxing
of God's providence. How few are there that give him thanks for his
seasonable discipline, and observe God's faithfulness and the benefit
they have by afflictions, but rather murmur, repine, and fret through
impatience ! If it be good to be afflicted, let us accept of it, for good
is matter of choice : Lev. xxvi. 41, 'If their uncircumcised hearts be
humbled, and they then accept of the punishment of their iniquity.'
Now all affliction on this side hell is good, as it is a lesser evil ; hie
we, hie seca, if God will cut here, burn here, lance here, as a chirur-
geon, that we may not be destroyed for ever ; corrected, that we may
not be condemned, 1 Cor. xi. 32. It is good, as it is a means to good ;
for the end putteth a loveliness also upon the means, though things in
VOL. VII. K
258 SERMONS UPON PSALM CXIX. [SfiR. LXXIX.
themselves be harsh and sour. We must not consider what things are
in themselves, but what they are in their reduction, tendency, and final
use. So all things are yours, crosses, deaths, 1 Cor. iii. 18 ; all their
crosses, yea, sometimes their sins and snares, by God's overruling.
We lose the benefit of our affliction by our murmurings, repinings,
faintings, carnal sorrows and fears ; an impatient distrustful mind
spoileth the working of God : ' Tribulation worketh patience, and
patience experience.' It is not the bare affliction worketh, but the
affliction meekly borne. Let us not misconstrue God's present way of
dealing with us. There may be a seeming harshness in some of his
dealings, but yet, all things considered, you will find them full of
mercy and truth. Murmuring is a disorder in the affections, misin
terpreting in the understanding, to prevent it.
1. Consider you must not interpret the covenant by God's provi
dence, but God's providence by his covenant. Certain it is that all
new covenant dispensations are mercy and truth, Ps. xxv. 10, our
crosses not excepted ; by them God is pursuing his covenant and
eternal purpose concerning our salvation. There is sometimes a
seeming contradiction between his promises and his providences, word
and works ; his voice is sweet like Jacob's, but his hand rough like
Esau's. Go unto the sanctuary, and God will help you to reconcile
things, Ps. Ixxiii. 16, 17 ; otherwise the difficulty will be too hard for
you. The children of God, that have suspected or displeased him, have
always found themselves in error, Isa. xlix. 14, 15. His promise is
the light side, his providence the dark side of the cloud : Ps. Ixxvii. 19,
' Thy way is in the sea, and thy path in the deep waters, and thy foot<-
steps are not known.' We cannot trace him, nor find out the reason
of everything that God doeth ; only, in the general, that ' he doeth all
things well,' Mark vii. 37 ; nay, what is best.
2. We must distinguish between a part of God's work and the end
of it. We cannot understand God's providence till he hath done his
work. He is an impatient spectator that cannot tarry till the last act,
wherein all errors are reconciled : John xiii. 7, ' What I do thou
knowest not now, but hereafter thou shalt know.' No wonder if we
are much in the dark, if we look only to present sense and present
appearance. Then his purposes are hidden from us ; he bringeth one
contrary out of another, light out of darkness, meat out of the eater.
God knoweth what he is a-doing with you, when you know not :
Jer. xxix. 11, ' I know my thoughts, to give you an expected end.'
When we view providences by pieces, we know not God's mind ; for
the present we see him (it may be) rending and tearing all things ;
therefore let us not judge of God's work by the beginnings, till all
work together. Our present state may be very sad and uncomfortable,
and yet God is designing the choicest mercies to us : Ps. xxxi. 22, ' 1
said in my haste, I am cut off from before thine eyes ; nevertheless thou
heardest the voice of my supplications when I cried unto thee;' P'.
cxvi. 11, ' I said in my haste, All men are liars.' Haste never speaketh
well of God nor his promises, nor maketh any good comment upon his
dealings.
3. We must distinguish between that which is really best for us, and
what we judge best for us : Deut. viii. 15, 16, ' Who led thee through
VER. 71.] SERMONS UPON PSALM cxix. 259
that great and terrible wilderness, wherein were fiery serpents and scor
pions and drought, where there was no water ; who brought thee out
water out of the rock of flint ; who fed thee in the wilderness with
manna, which thy fathers knew not ; that he might humble thee, and
that he might prove thee, to do thee good at the latter end.' Other
diet is more wholesome for our souls than that which our sick appetite
craveth. It is best with us many times when we are weakest : 2 Cor.
xii. 10, ' When I am weak, then am 1 strong.' Worst when strongest :
2 Chron. xxvi. 16, ' When he was strong, his heart was lifted up to his
own destruction.' Lot chose Sodom, a fair and pleasant situation, but
you know what inconveniences he met with there. Many times the
buffetings of Satan are better for us than a condition free from
temptation; so is poverty, emptiness, better than fulness, loss of
friends than enjoyment of them.
Use 2. For information.
1. By what note we may know whether God chastens us in anger,
yea or nay ; whether our crosses be curses. The cross that maketh
thee better cometh with a blessing. It is not the sharpness of the
affliction we should look to, but the improvement of it. The bitter
waters may be made sweet by experiences of grace ; if we are made
more godly, wise, religious, it is a good cross ; but if it leave us as
careless and stupid, or no better than we were before, that cross is but
a preparation to another ; if it hath only stirred up our impatience,
done us no good, God will follow his stroke, and heat his furnace hotter.
2. It informeth us that it is our duty not only to be good in afflic
tions, but we must be good after afflictions. David, when escaped,
saith, ' It is good for me that I have been afflicted.' Wicked men are
somewhat good in afflictions, but as soon as they are delivered they
return to their old sins ; as metals are melted while they are in the
furnace, but when they are taken out, they return to their natural
hardness ; but the godly are better afterwards.
3. That every condition is as the heart is. Afflictions are good if
we have the grace to make a good use of them. Look, as the good
blessings of God by our corruption are abused to wantonness, and so
made hurtful to us, so crosses, that are evil in themselves, when sanc
tified are good. All things are sanctified to us when we are sancti
fied to God. Other things that would be snares prove helps and
encouragements, are great furtherances. The creature is another
thing to the saints ; if they are advanced, their hearts are enlarged to
God ; if afflicted, they grow more humble, watchful, serious. All things
work together for the worst to the wicked. If God make Saul a king,
Judas an apostle, Balaam a prophet, their preferment shall be their
ruin. Hainan's honour, Ahithophel's wit, and Herod's applause turned
to their hurt if in prosperity, they contemn God; if in adversity,
deny and blaspheme him : Prov. i. 32, ' For the turning away of the
simple shall slay them, and the prosperity of fools shall destroy them.'
As the salt sea turneth all into salt water, so a man is in the constitu
tion of his soul ; all things are converted to that use.
Use 3. To persuade us to make this acknowledgment, that affliction
is good. There needs many graces before we can thus determine.
1. Faith. It is not present, but it must be believed, hoped, and
260 SERMONS UPON PSALM CXIX. [SfiR. LXXIX.
waited for. It is not fit all should be done in a day, and as early as
we would ; in the Lord's time the fruit will appear. The word doth
not work by and by, so not the rod. Faith can see good in that in
which sense only can find smart : Phil. i. 19, ' I know this shall turn to
my salvation through your prayer, and the supply of the spirit of Jesus
Christ ; ' and ' We know that all things shall work together for good,'
Eorn. viii. 28. Though it doth not appear, yet we know.
2. Love. The children of God, out of their love to God and present
submission to God, do count whatsoever he doth to be good : Ps. Ixxiii.
1, ' Yet God is good to Israel.' Though he seemeth to deal with his
people hardly, yet love pronounceth the dispensation to be good ; it can
see a great deal of love in pain, and smart, and chastenings. I have
read once and again of such a rabbi, that, when told of an affliction,
would say, This is good, because it cometh from God.
3. Spiritual wisdom and choice to esteem things according to their
intrinsic worth. A high value of holiness, profiting in sanctification,
is more than enough to recompense all the trouble we are put to in
learning it. This will make us yield to be lessened in our worldly
comforts for the increase of spiritual grace : as Paul would cheerfully
part with his health that he might have more experience of Christ : 2
Cor. xii. 10, ' I will take pleasure in infirmities, necessities, and dis
tresses, for Christ's sake.' Surely the loss of outward things should
trouble us the less, and we should be the sooner satisfied in God's dis
pensation, if he will take away our earthly comforts, and make us more
mindful of that which is heavenly ; if by an aching head God will give
you a better heart, by the death of friends promote the life of grace.
4. Diligence and needfulness (1.) To observe afflictions ; (2.) To
improve them.
[1.] To observe what falleth out, from what hand it cometh, to
what issue it tendeth ; otherwise, if we observe it not, how can we
acknowledge it, give God the glory of his wisdom and goodness ? In
heaven, when we shall know as we are known, it will be a great part
of our lauding of God to look back on his providence conducting us
through troubles, as it is pleasant for travellers in their inn to discourse
of the deepness and danger of the ways. And now, when we rather
are known than know, Gal. iv. 9, it is useful and comfortable to take
notice of God's dealing with us. Oh, what a deal of wisdom, faithful
ness, and truth may we see in the conduct of his providence ! Gen.
xxxii. 10, ' I am not worthy of the least of all thy mercies, and of all
the truth which thou hast showed unto thy servant ; for with my staff
I passed over this Jordan, and now I am become two bands ; ' Ps. cxix.
75, ' I know, Lord, that thy judgments are right, and that in faith
fulness thou hast afflicted me.' What necessity of his chastisement to
prevent our pride, security, negligence! with what wisdom was our
cross chosen ! how did God strike in the right vein ! you were run
ning on apace in some neglect of God till he awakened you. This
observation will help us to love God, who is vigilant and careful of our
welfare. It will allay all the hard thoughts that we have of the seem
ing severity of his dispensations.
[2.] Diligence to improve it for the bringing about of this good.
We must not be idle spectators, but active under God ; we must more
VER. 72.] SERMONS UPON PSALM cxix. 261
stir up ourselves, and exercise ourselves to godliness. T} ie affliction of
itself is a dead thing ; there must be help : Phil. i. 19, ' For I know this
shall turn to my salvation through your prayer, and the supply of the
spirit of Jesus Christ;' 2 Cor. i. 11, 'Ye also helping together by
prayer for us.' It is not the nature of the cross, nor the power of in
herent grace, without the actual influence of the Spirit, that makes
troubles profitable. We must excite ourselves also, for the saints are
not only passive objects, but active instruments of providence. We
are not merely to be passive : Heb. xii. 11, ' It yieldeth the pleasant
fruit of righteousness to them that are exercised thereby.' God exer-
ciseth us with the rod, and we must exercise ourselves under the rod.
We are engaged to use all holy means to this end, searching, praying,
rousing up ourselves, learning our proper lessons ; then we will come
and make our acknowledgment, ' It is good for me that I have been
afflicted.'
SERMON LXXX.
Tlie law of thy mouth is better to me than thousands of gold ann,
silver. VER. 72.
THESE words may be conceived as a reason of what was 'said in the
foregoing verse. David hath told us there that it was good for him
that he was afflicted, because of the benefit obtained by his afflictions ;
he had learned God's statutes, knew more of his duty, and had a heart
to keep closer to it. Now this gain was more to him than his loss by
affliction ; for he doth not value his happiness by his temporal inte
rests so much as by his thriving in godliness. All the wealth in the
world was not so much to him as the spiritual benefit which he got by
his sore troubles ; for ' the law of thy mouth/ &c.
The text is a profession of his respect to the word, a profession which
containeth in it the very spirit of godliness, a speech that becometh
only such a man's mouth as David was, one that is sincerely godly.
Many will be ready to make this profession, but other things do not
suit ; the profession of their mouths is contradicted by the disposition
of their hearts, and the course and tenor of their lives. Observe here
two things :
1. The things compared.
2. The value and preference of the one above the other.
[1.] The things compared. On the one side there is tlie law of
God's mouth; on the other, thousands of gold and silver.
[2.] The value and preference of the one above the other, it is better
to me, it is better in itself. There was reason for his esteem and
choice. Many will say it is better in itself, but David saith it is better
to me. Let us explain these circumstances as they are laid.
[1.] The things compared.
(1.) On the one side there is ' the law of God's mouth ; ' it is God's
own word, and we should be as sure of it as if we had heard him
utter and pronounce it with his own mouth, or had received it irnrnedi-
262 SERMONS UPON PSALM CXIX. [SER. LXXX.
ately by oracle from him. And indeed that is one way to raise this
esteem : 1 Thes. ii. 13, ' Keceiving it not as the word of men, but, as
it is in truth, the word of God, which worketh effectually in you
that believe.' In the word we must consider two things the author
ity of it, and the ministry of it. If we consider the authority of it, so
it cometh from God's mouth ; if we consider the ministry of it, so it
cometh by man's mouth, for he speaketh to us by men : 2 Peter i. 21,
' Holy men spake as they were moved by the Holy Ghost.' If we
look to the ministry only, and not to the authority, we are in danger to
slight it ; certainly shall not profit by it. Many do so, as Samuel
thought Eli called him, when it was the Lord, 1 Sam. iii. 7, 8 ; but
when we consider who is the author of it, then it calleth for our rever
ence and regard.
(2.) On the other side, ' thousands of gold and silver.' Where
wealth is set out (1.) By the species and kind of it gold and silver ;
gold for hoarding and portage, silver for present commerce. (2.) The
quantity, ' thousands,' that is, thousands of pieces, as that addition is
used, Ps. Ixviii. 30, ' They shall submit themselves with pieces of
silver,' or talents, as the Chaldee paraphrase expoundeth it. ' Money
answereth all things,' Eccles. x. 19. It can command all things in
the world, as the great instrument of commerce.
[2.] The value and preference of the one above the other, 'it is
better/ and it is ' better to me.' It is better in itself, that noteth the
intrinsic worth of the word ; it is better to me, that implieth his own
esteem and choice. To say, in the general only, It is better, implieth
but a speculative approbation, which may be in carnal men: Kom. ii.
18, ' And approvest the things that are more excellent ; ' but to say, It
is better to me, implieth a practical esteem, which is proper only to
the regenerate. It is more dear, precious, and sweet to them than the
greatest treasure. Could we have such a holy affection to the word,
and say also, To me, and to me, we should thrive more in a course of
godliness ; for a man is carried on powerfully by his choice and
esteem, his actions are governed and determined by it.
Doct. The word of God is dearer to a gracious heart than all the
riches in the world.
Let me bring proofs : Ps. xix. 10, ' More to be desired are they
than gold, yea, than much fine gold.' So speaking of spiritual wis
dom, which is only to be had by the word of God, he saith, Prov. iii.
14, ' That the merchandise thereof is better than the merchandise of
silver, and the gain thereof than fine gold.' So Prov. viii. 11, ' For
wisdom is better than rubies, and all the things which are to be
desired are not to be compared with it.' These expressions are fre
quently used, because the greatest part of mankind are miserably
bewitched with the desire of riches; but God's children are otherwise
affected, they have a better treasure.
Let me prove two things :
1. That the word of God, and the benefit we get by it, is better
than thousands of gold and silver.
2. That the children of God do so esteem it. Both must be proved ;
the one to show the worth and excellency of the word, the other to
show the gracious disposition of the hearts of God's children. There
VER. 72.] SERMONS UPON PSALM cxix. 263
is no question but that if these things were well weighed, the law of
God's mouth, and thousands of gold and silver, we should find there
is a great inequality between them ; but all men have not a judgment
to choose that which is most worthy. Many take glass beads for
jewels, and prefer toys and trifles before a solid good. Gold and silver
draw the hearts of all men to them, and their affections blind their
judgment ; and then, though the weights be equal, if the balances be
not equal, wrong will be done. We do not weigh things with an
equal balance, but consider them with a prejudiced mind, and a heart
biassed and prepossessed with worldly inclinations.
First, then, for the things themselves ; surely gold and silver,
which is digged out of the bowels of the earth, is not worthy to be
compared with the law that cometh out of the mouth of God. If
you compare the nature, use, and duration of these benefits that you
have by the one and the other, you will see a vast difference.
1. The nature. The notion of riches is abundance of valuable
things. Now there are true riches and counterfeit riches, which have
but the resemblance and show. The true riches is spoken of Luke
xvi. 11, and is opposed to that mammon and pelf which the world
doteth upon. Grace giveth us the true riches and wealth. It is good
to state what are the true riches and the false. The more abundance
of truly valuable things a man hath, the more he hath of true riches.
A child counteth himself rich when he hath a great many pins and
points and cherry-stones, for those suit his childish age and fancy. A
worldly man counteth himself rich when he hath gold and silver in
great store by him, or lands and heritages, or bills and bonds ; but a
child of God counteth himself rich when he hath God for his portion,
Christ to his redeemer, and the Spirit for his guide, sanctifier, and
comforter ; which is as much above a carnal man's estate in the world
as a carnal man's estate is above a child's toys and trifles, yea, in
finitely more. Well, then, surely the word of God will make us rich,
because it revealeth God to be our God, according to our necessity
and capacity : Ps. xvi. 5, 6, ' The Lord is my portion : I have a
goodly heritage ;' and it revealeth unsearchable riches of grace in
Christ, Eph, ii. 1, iii. 8, pardon of sins, and life eternal. They that
have Christ want nothing, but are completely happy. So for the
Spirit ; what are all the riches of the world to those treasures of
knowledge, comfort, and holiness which we have by the Spirit! What
is in one evangelist, ' He will give his Holy Spirit to them that ask
him,' Luke xi. 13, is in another, Mat. vii. 11, 'He will give good
things to them that ask him.' The Spirit is instead of all good things,
BO that the word is able to enrich a man more than all the wealth of
the world can. It giveth us abundance, and abundance of better
tilings ; so that a man is not absolutely poor that wants gold and
silver, but he that wants the benefits which the word of God offereth
and conveyeth to us. Gold and silver are but one sort of riches, and
but the lowest and meanest sort You do not count a man poor if he
have lands, though he hath not ready-money ; much less is a man
poor if he hath gold, though he hath not silver. So a Christian is
not poor if he hath God and Christ and the Spirit, though he say,
with the apostle Peter, ' Silver and gold have I none,' Acts iii. 6.
264 SERMONS UPON PSALM CXIX. [SfiK. LXXX.
Angels are not poor though they have not flocks and herds and yearly
revenues ; they have an excellency suitable to their natures. So a
Christian is not poor while he possesseth him who possesseth all
things. But that I may not seem only to say that the treasures of
grace are the true riches, I shall prove it by two arguments :
[1.] That is the true riches which can buy and purchase all other
things, but all other things cannot buy and purchase it. Now all the
riches in the world cannot buy and purchase those benefits which the
word offereth to us. They cannot purchase the favour of God ; 'For
what hope hath the hypocrite, if he hath gained, when God comes to
take away his soul ? ' Job xvii. 8. Many a carnal wretch doth not
make a saving bargain of it ; but be it so, he looketh for worldly
gain and hath it. What will this stead him when God puts the bond
of the old covenant in suit, and demandeth his soul from him ? He is
loath to resign it, but God will have it : ' What can he give in ex
change for his soul?' Money cannot purchase the grace of the
Kedeemer : 1 Peter i. 18, 'Ye are not redeemed with corruptible
things ;' and Ps. xlix. 6-8, ' The redemption of the soul is precious/
Men would, if they could, give a thousand worlds for the pardon of
their sin, when they come to receive the fruit of it ; but all will not
do: the wrath of God must be appeased, and the justice of God
satisfied, by another kind of ransom. They cannot purchase the
grace of the Spirit. Simon Magus would give money for the gifts of
the Holy Ghost, but Peter said to him, ' Thy money perish with thee,
because thou hast thought that the gift of God may be purchased
with money,' Acts viii. 20. His request was base and carnal ; yet
thus far it yieldeth a testimony to the truth in hand, that he thought
the gift of the Holy Ghost better than money, or else he would not
have offered his money for it ; yea, the lowest and far less necessary
gift than his sanctifying, guiding, and comforting work. Well, then,
all other things cannot purchase these benefits. But, on the other side,
these benefits procure all other things. Grace giveth us an advantage
in worldly things above others, for certainly ' Man doth not live by
bread only,' Mat. iv., and his life doth not lie in worldly abundance :
the natural, much more the sanctified and comfortable, use of the
creatures dependeth on the favour of God and his fatherly care and
providence, which is assured to the heirs of promise : Mat. vi. 33,
' First seek the kingdom of God and his righteousness, and these
things shall be added ;' 1 Tim. iv. 8, ' Godliness hath the promise of
this life and that which is to come ;' Prov. iii. 15, 16, Wealth is not
to be compared with wisdom ; because ' in her right hand is length
of days, and in her left hand riches and honour/ A child of God
that is obedient to the word hath more advantage for the world than
a wicked man hath : he hath a promise which the other hath not, a
warrant to cast his care upon God ; he gets more by the want of
worldly things than a wicked man by the possession of them, for his
want is sanctified, and worketh for good.
[2.] The world cannot recompense and supply the want of that
grace we get by the word, but this can easily supply the want of the
world. The worth and value of things is known by this, what we
can least want. Now there is no earthly thing but may be so supplied
VER. 72.] SERMONS UPON PSALM cxix. 2G5
as that its want should be better to us than its enjoyment. Sickness
may be better to us than health, because of experiences of grace, 2
Cor. xii. 10. Poverty may be better than wealth, because we may be
rich in grace, James i. 9 ; so James ii. 5 ; so 1 Tim. vi. 6, ' Godliness
with contentment is great gain.' Slender provision with a contented
heart is much better than a great deal more wealth. Godliness can
supply the room of wealth, but wealth cannot supply the room of
godliness. If the want of wealth helps us to an increase of grace
and communion with God, it helpeth us to that which is of higher
and greater value than the enjoyment of wealth could afford. But
now, on the other side, the world will not give us a recompense for
the want of godliness : Mat. xvi. 26, ' What is a man profited if he
shall gain the world and lose his soul ? ' What shall be given to the
party for that loss ? His soul is lost, not in a natural sense, but in a
legal sense, forfeited to God's justice. We may please ourselves in
our carnal choice for a while, but death bloweth away all our vain
conceits : Jer. xvii. 11, 'At his latter end he shall be a fool.' He was
a fool before all his lifetime, but now in the judgment and conviction
of his own conscience. His conscience shall rave at him, fool,
madman I to hazard the love of Christ for worldly things. These
things cannot be recompensed by any other. What poor rewards can
the world yield you for the loss of Christ and heaven ! Alas ! then,
you lose your treasure, and have nothing to comfort you but rattles
and baubles, which will no more comfort us than fine flowers will a
man going to execution. Thus in the nature of riches.
2. Let us come to the use and end of these things, the use of the
law of God's mouth, and the use of wealth. The use of wealth is to
support and maintain the present life and the bodily state during our
pilgrimage and passage through the world ; but the use of the word
is to guide and direct us in the way to the blessedness of the world
to come. The world supplieth our bodily necessities ; ' But the law
of God is perfect, converting the soul,' Ps. xix. 7. It discovereth a
man's soul-misery and remedy, as it directeth to Christ, and enforceth
our obedience to God, and prescribeth a universal adherence to him
and dependence on him. Our souls are fallen off from God by sin
into a most doleful state, and have no other way of recovery than is
prescribed in this blessed word of God. There are three uses of the
word of God, and they do all commend and endear it to our re
spects :
[1.] It is the great means to sanctify and convey a divine principle
and nature in us ; it is not only the rule, but the seed of the new life :
1 Peter i. 23, ' He hath begotten us, not by corruptible, but incor
ruptible seed,' <fec. ; James i. 18, ' He hath begotten us by the word of
truth ; ' 2 Peter i. 4, ' To us are given great and precious promises,
that we might be made partakers of the divine nature ; ' John xvii.
17, ' Sanctify them through thy truth ; thy word is truth.' All this is
said of the word: it is the means to sanctify us, the immortal seed, the
beginning of the new life, the divine nature to make us live after a
godlike manner ; therefore it is ' better than thousands of gold and
silver.' A child of God findeth a greater treasure in one chapter of
the Bible than worldly men in all their lands and honours and large
266 SERMONS UPON PSALM CXIX. [$ER. LXXX.
revenues. A poor Christian meeteth with more true gain in a sermon
than others can in their trades while they live. God begetteth him
at first by the word of truth, and giveth him there the supply of the
Spirit ; therefore ' be swift to hear,' much in reading, and meditation
day and night. Oh ! there is the true treasure, the pearl of price ;
there their souls become acquainted with God.
[2.] It directeth us and keepeth us from being carried away with
every deceit of sin : Ps. cxix. 105, ' Thy word is a light unto my path,
and a lamp unto my feet.' Here are directions for all cases : here is a
general direction, it is a light to our path ; and showeth us what to do
in particular actions, it is a lamp to our feet. So ver. 133, ' Order
my steps in thy word, and let no iniquity have dominion over me.'
It is the word prevents the reign of any one sin. To have a sure rule
to walk by in the midst of so many snares and temptations is a greater
favour than to enjoy the greatest affluence of worldly felicity.
[3.] It supporteth us in all our afflictions and extremities. All the
wealth in the world composed and put together cannot yield us that
true contentment and satisfaction which the word of God doth to the
obedient soul. Wealth cannot allay a grieved mind nor appease a
wounded conscience. The word directeth us where we may find rest for
our souls: Jer. vi. 16, 'Go ask for the good old way, and you shall
find rest for your souls.' We lose ourselves in a maze of uncertainties
till we come to the word of God : Mat. xi. 28, ' Come unto me, all ye
that are weary and heavy laden, and ye shall find rest for your souls.'
Here is ease for the great wound and maim of nature. The great
maim of nature is sin. Now where shall we have a plaster for this
sore, but only in the word of God? So for particular afflictions:
Rom. xv. 4, ' That ye, through the patience and comfort of the scrip
tures, might have hope.' Comfort is the strengthening of the mind, or
the fortifying the mind when it is vexed and weakened with doubts,
fears, arid sorrows : ' I had fainted in my affliction unless thy word
had quickened me,' Ps. cxix. 50. The comforts of the world appear
and vanish in a moment, cannot firmly stay and revive the heart ;
every blast of temptation scattereth them. Philosophy and natural
reason cannot give us true ground of comfort : that was it they aimed
at, how to fortify the soul and keep it quiet notwithstanding troubles
in the flesh ; but as they never understood the true ground of misery,
which is sin, so neither the true ground of comfort, which is Christ.
That which man offereth cannot come with such power and authority
upon the conscience as that which God offereth, and bare reason cannot
have such an efficacy as divine testimony and the law of God's mouth.
This moonlight rotteth before it ripeneth fruits ; but the word ac-
quainteth us with Christ, who is the foundation of comfort ; with the
Spirit, who is the efficient cause of comfort; with the promise of
heaven, which is the true matter of comfort; with faith, the great
instrument to receive it.
3. Let us look to the duration. There is a vanity and uncertainty
in all these outward things ; they soon take the wing, and leave us in
sorrow. If they continue with us till death, then they have done all
their work. Wealth may bring you to the grave, but it can stead
you no further ; then wealth is gone, but horror doth continue : Luke
VEIL 72.] SERMONS UPON PSALM cxix. 267
xvi. 24, ' Son, in thy lifetime thou enjoyedst thy good things.' These
good things are only commensurate with life. Sometimes they do not
last so long ; but when we must leave the world, and launch out to
those unknown regions, Job xxvii. 8, how miserable shall we be !
Worldly comforts will fail us when we have most need of them, as
Jonah's gourd when the sun scorched him. So in the hour of death,
what will bags of gold do then ? But now, on the other side, wisdom
is better than gold and silver, because ' with her are durable riches
and righteousness/ Prov. viii. 18, 19 ; therefore ' my fruit is better
than gold, yea, than fine gold, and my revenue than choice silver/
If a man would labour for anything, labour for that which is eternal,
John vi. 27. No treasure can be compared to eternal life, and this
the word assureth us of.
Secondly, Let us now come to examine why the children of God
value it so.
1. Because they are enlightened by the Spirit, when others have
their eyes dazzled with external splendour, and their judgment cor
rupted by their senses. It is not ignorance undoes the world so much
as want of spiritual prudence. Spiritual and heavenly things can only
be seen in the light of the Spirit, without which we can neither discern
the truth or worth of them in order to choice : 1 Cor. ii. 14, ' The
natural man receiveth not the things of the Spirit ; ' and therefore, till
we have this illuminating and sanctifying light of the Spirit, we shall
not make a good choice for ourselves. Eph. i. 17, 18, the apostle
prayeth, ' That the Lord would give you the spirit of wisdom and re
velation; the eyes of your understanding being enlightened, that ye
may know what is the hope of his calling, and the riches of the glory
of his inheritance in the saints/ That saving knowledge of divine
mysteries which causeth us to prefer and choose them above other
things comes from the Spirit of wisdom and revelation ; otherwise, in
seeing we see not. There is a perfect contradiction many times be
tween speculative and practical knowledge. The common wisdom and
knowledge of divine mysteries is a gift that cometh from the Spirit,
much more the spiritual discerning.
2. They are affected with their true necessities. Our real neces
sities are the necessities of the soul. Bodily wants are more urging
and pressing upon us, but these are more dangerous ; therefore gold
and silver, which supplieth our bodily necessities, is not so welcome
to them as the law of God's mouth, which provideth a remedy for
their soul-defects. How to be justified, how sanctified, is more than
what shall we eat and drink, and wherewith shall we be clothed.
Usually soul- necessities are overlooked ; we regard them not, or conceit
we are well already : Rev. iii. 17, ' Thou thoughtest thou wast rich,
and increased with goods, and hadst need of nothing ; ' and then we
have no relish for the offered remedy. The word of God is the offered
remedy to repair our collapsed state. The gospel is not only true, but
worthy to be embraced, 1 Tim. i. 15 ; but who will embrace it but
the sensible sinner? for it is offered as a remedy to the sick and
deliverance to the captive : it is not enough to see the excellency of
things, but we must see our necessity of them. There are two
hindrances that prejudice our salvation either the necessity and excel-
268 SERMONS UPON PSALM CXIX. [&ER. LXXX.
lency of the gospel is not considered, or the truth and reality of it is
not believed.
3. They measure all things with respect not to this world but the
world to come. It is a high point of religion to do all things and re
gard all things for eternal ends : 2 Cor. iv. 18, ' Looking not to things
seen, that are temporal, but to the things- which are not seen, which
are eternal ; ' making this our scope, and doing all to this end. Gold
and silver are the most valuable things in the world : what cannot
gold and silver buy in this world ? But there is another world, and
believers look to things unseen. Within a while it will not be a pin
to choose whether we have enjoyed much or little of this world's good
things ; but much will lie upon this, whether we have obeyed God,
and glorified God, and accepted of Christ. The use of gold and silver
ceaseth in the world to come : these things are not current in Canaan,
nor accounted of in our heavenly country ; therefore money should be a
vile thing instead of grace. We can carry away none of these things
with us when we die, Eccles. v. 15 ; and surely that which hath no
power to free us from death, to comfort us in death, or go with us into
another world after death, is no happiness or solid tranquillity.
4. They have had trial and experience of the word, what a comfort
and support it hath been to them : 1 Peter ii. 2, 3, ' As new-born babes
desire the sincere milk of the word, that ye may grow thereby ; if so
be ye have tasted that the Lord is gracious.' There is an appetite
followeth the new nature, and makes us desire spiritual food : Phil. i.
9, 10, ' And this I pray, that ye may abound in all knowledge and in
all judgment, that ye may approve the things that are excellent.'
When the Spirit giveth us a taste of the goodness of those things
offered in the word of God, a taste of divine truth in our souls, when
we find these comforts verified in us, then we come to approve the
things that are excellent above all other things: Ps. cxix. 11, 'Thy
word have I hid in my heart, that I might not sin against thee.' We
never know the worth of the word till we come to make trial of it by
practice and experience. The pleasure of the word we find in prac
tice, and the comfort and support of it in deep afflictions. It is not so
with the world ; try it, and loathe it ; it is more in fancy than fruition,
because the imperfections which formerly lay hid are discovered ; but
the more intimately acquainted with the word of God, the more we
prize it ; we see there is more to be gained there than in all the world
besides.
Use 1. To reprove and disprove those that prefer gold and silver
before the word of God. This is done by four sorts :
1. This is grossly done by those that revolt from the profession of
the truth for the world's sake : 2 Tim. iv. 10, ' Demas hath forsaken
us, and embraced the present world ; ' that betray the cause of religion,
as Judas sold his master for thirty pieces of silver ; or by those who
will transgress for a small hire. The devil needeth not offer great
things to them, when they will accept of less with thanks ; for two
pence or three pence gain will profane the Sabbath or wrong their
neighbour. Is the law of God's mouth dearer to them than gold and
silver ? Surely no. They may flatter themselves with love to the
word, but when they can violate it for a trifle, for a pair of shoes, it is
VER. 72.] SERMONS UPON PSALM cxix. 269
a sign that a little gain gotten by iniquity of traffic is sweeter to them
than all the comforts of the promise.
2. It is done by them that will not forsake anything for the word's
sake but when they are put upon an apparent trial. Here is gold and
silver, and there the law of God's mouth ; what will you do ? obey
God, or comply with your interests ? You show your love by leaving
the one rather than the other ; as Moses ' counted the reproach of Christ
better treasure than the riches of Egypt,' Heb. xi. 26. Christ's worst is
tetter than the world's best. The Thessalonians showed their love
when they received the word in much affliction ; but when you decline
duty, and are loath to hazard your interests, it is evident what you pre
fer. To some this may be a daily temptation : If I should be con-
scionable in my calling, I should be poor ; keep touch and honesty in
all things, it would turn to my loss. How many are discouraged from
the ways of God, and discharging a good conscience, by inconveniency !
3. This is also in part done by them who turn back upon the word
and ordinances of God for gain's sake, and fix their residence there,
where they can neither enjoy God nor his people, nor the comfort of
his ordinances ; as merchants who remove for traffic, and settle their
abode there where the true religion is not professed, it may be,
suppressed with extreme rigour; especially when they send youth
thither, and novices and persons not grounded in the faith. This is
like turning a child loose among a company of contagious persons, or
setting an empty pitcher to crack before the fire. Commerce and
traffic with infidels or persons of a false religion is lawful ; but to make
our constant residence where there is no liberty for reading and hear
ing the word of God, no liberty of worship and ordinances, cannot be
excused from sin. You make religion to stoop to gain. I will not
urge so high and heroical an instance as Moses : Heb. xi. 25, ' Choosing
rather to suffer afflictions with the people of God, than enjoy the
pleasures of sin for a season ;' but of a Jew since the time of their
degeneration. I have once and again read of one Rabbi Joseph, who,
being allured with the hope and call to a place of great gain, to teach
Hebrew where there was no synagogue, is said to have brought forth
this scripture for his answer and excuse, ' The law of thy mouth is
better to me than thousands of gold and silver.' Let us Christians
remember it, and consider the pertinency of it
4. It is more refinedly done by them who by earthly things are drawn
off from the pursuit of heavenly, and are night and day cumbered with
much serving, and never take time to refresh their souls with the
pleasure of the word ; like Martha, cumbered about many things, while
Mary sat at Jesus' feet, and heard his word, Luke x. Felix domus,
saith Bernard, ubi Martha queritur de Maria it is a happy house
where Martha complaineth of Mary. But alas ! in most places it is
otherwise ; religion is encroached upon, all remembrance of God and
meditation of his word is jostled out of doors by the cares of the world.
Use 2. To press us to make this profession seriously, heartily.
1. When we have wealth this profession should be made to draw off
the heart from it to better things. When our store is increased, our
hearts are apt to be enchanted with the love of these things : Ps. Ixii.
10, ' If riches increase, set not your hearts u}x>n them.' Our hearts
270 SERMONS UPON PSALM CXIX. [SfiB. LXXXI.
are very apt to be set upon the world ; but we must remember this is
not the true treasure ; there are other manner of riches that we should
look after to be rich towards God, lest I be a carnal fool, Luke xii.
21. Complacency in a worldly portion is a sure sign of a worldly
heart, more than greedy desire.
2. When we want wealth we should make this profession to induce
us to contentment. The good disciples had the Spirit ; to Judas, as
the bad one, he gave the purse. If you have spiritual wisdom and
knowledge, you have that which is most excellent : James ii. 5, ' God
hath chosen the poor of the world to be rich in faith.'
3. When we lose wealth for righteousness' sake, we have that which
is better. The knowledge of a hated truth is better than to shine
with the oppressor: Prov. iii. 31, 32, 'Envy not the oppressor, nor
choose any of his ways: for the froward is an abomination to the
Lord ; but his secret is with the righteous/ You have your losses
exchanged for a greater good.
Use 3. Of trial. Let us examine ourselves and see what esteem
and account we have of the word of God. If any say that we are all
ready to profess that we esteem the word of God more than all riches,
then let us bring it off from words to deeds. Do you prefer obedience
before gain ? do you seek after spiritual wisdom more than gain ?
Prov. iv. 7, ' Wisdom is the principal thing, therefore get wisdom ;
and with all thy getting, get understanding.' Is this your main
business, to be wise to salvation ? How many afflict and torment
themselves to get silver and gold, but how few to understand and em
brace God's law ! How little doth this esteem of the word control
contrary desires and affections 1
SEKMON LXXXI.
Thine hands have made me and fashioned me : give me understanding,
that I may learn thy commandments. VER. 73.
IN these words we have two things :
1. The man of God's argument, thy hands have made me and
fashioned me.
2. His request, give me understanding to keep thy commandments.
1. For his argument. He pleadeth as God's creature. Man is God's
immediate workmanship, both as to his body and his soul. Some apply
the words, ' Thy hands have made me,' to the creation of the soul ; and
the other words, ' and fashioned me,' to the creation of the body ; but
we need not be so accurate. Both imply that he was wholly the work
of God's hand, a mere creature of his framing, and a creature exactly
made ; so made that he was also fashioned, ' fearfully and wonderfully
made,' Ps. cxxxix. 14. The structure of man's body darts a reverence
and awe of God into the consciences of beholders ; and he saith in the
15th verse, ' I was curiously wrought ; ' the Vulgar reads it acu-
pictus painted as with a needle. Man's body is a curious piece of
embroidery, that is to be seen in the bones, veins, and arteries, that
VER. 73. J SERMONS UPON PSALM cxix. 271
spread and run throughout the body ; which consideration increaseth
the argument, not only as he was God's work, but framed with a great
deal of artifice.
2. Here is his request, ' Give me understanding, th&t I may learn
thy commandments.' In which he beggeth grace, that the faculty
might be well disposed, ' Give me understanding ;' and rightly exer
cised, ' That I may learn thy commandments ; ' that he might both
know and keep his commandments. Surely he meaneth a saving
knowledge : and therefore, when the work of grace is expressed by
knowledge, a theoretical and notional knowledge is not understood, but
that which is practical and operative ; such a knowledge as doth work
such a change both in the inward and outward man, as that mind,
heart, and practice do express a conformity to God's law. As Jer.
xxiv. 7, ' I will give them a heart to know me, that I am the Lord ;
and they shall be my people, and I will be their God ; for they shall
return to me with their whole heart ; ' that is, all the blessings of the
covenant he expresseth by giving them a heart to know him : they
shall so know me as to acknowledge me for their God, and carry them
selves accordingly in dutiful obedience to me. I will regard them as
their God, and they shall regard me as my people. So when it is said,
Col. iii. 10, that ' the new man' is 'renewed in knowledge, after the
image of him that created him/ it is meant of a saving knowledge or
acknowledgment of God, such as doth produce a perfect conformity to
his law in both the tables ; it is such a knowledge as is set out in
righteousness ; these are parallel expressions, Eph. iv. 24 Well, then,
this new nature David prayeth for, ' Give me understanding ;' not as
though he were altogether a stranger to it, but as seeking further
1 degrees of it; such a spiritual understanding of the will of God as
might bring him into a more perfect and entire submission there
unto : ' I am thy creature ; ' let me be thy new creature ; give me
a faculty so clearly renewed that I may know and keep thy com
mandments.
Doct. That as we are creatures, we are some way encouraged to ask
of God the grace of the new creature.
I shall draw forth the sense of the text and the doctrine in these
propositions.
1. That man was made by God, or is God's immediate workman
ship. We have the first notice of it, Gen. i. 26, ' Let us make man
after our own image and likeness.' God put more respect upon him
than upon the rest of the work of his hands. His creation is ex
pressed in other terms than were used before : ' He said, Let there be
light, and it was light ; ' ' Let there be dry land/ &c. But here God
speaketh as if he had called a consultation about it, ' Let us make
man ; ' not as if there were more difficulty, or as if creating power
were at a nonplus, but to show what special notice he taketh of us, and
to point out the excellency which he did stamp upon man in his crea
tion beyond the rest of the creatures. There was no creature but had
some impress of God upon it, for everything which hath passed his
hand carrieth God's signature and mark ; it showeth that it came from
a being of infinite power and wisdom and goodness. But man hath his
image and likeness stamped upon him : there you may discern God s
272 SERMONS UPON PSALM CXIX. [SflR. LXXXI.
track and footprint, but here his very face. In his first moulding of him
he would plainly and visibly discover himself. So again, when this
making of man is explained, Gen. ii. 7, ' And the Lord God formed man
of the dust of the ground, and breathed into his nostrils the breath of
life ; and man became a living soul.' Before we read that man was
created, here we see in what sort : his body was framed with great art,
though of base materials ; a handful of dust did God enliven and
form into a beautiful frame. But for the frame within, he had a more
excellent and perfect soul than God gave to any other creature ; by
the union of both these, man became a living soul. Heaven and earth
were married in his person ; the dust of the earth and an immortal
spirit, which is called the breath of God, were sweetly linked and
joined together, with a disposition and inclination to one another, the
soul to the body, and the body to the soul. When he had raised the
walls of the flesh, and built the house of the body with all its rooms,
then he puts in a noble and divine guest to dwell in it, and both make
up one man.
2. The making of man now is the work of God, as well as the making
of the first man was. God's hands did not only make and fashion
Adam, but David. He saith, ' Thy hands have made me and fashioned
me.' The body of man is of God's framing : Ps. cxxxix. 15, 16, ' My
substance was not hid from thee, when I was made in secret, and curi
ously wrought in the lowest parts of the earth : thine eyes did see my
substance, yet being imperfect ; and in thy book all my members were
written, which in continuance were fashioned, when as yet there was
none of them/ Our bodies, you see there, though the matter were
propagated by our parents, yet his hands made them and fashioned
them. God is more our father than our natural parents are. Our
parents know not whether the child will be male or female, beautiful
or deformed cannot tell the number of the bones, muscles, veins,
arteries : this God appointeth and frameth with curious artifice ; so
that of all visible creatures, there is none in any sort equalleth man in
the curious composition of the body, whether we look upon the beauty
and majesty of his person, or take notice of the variety, nature, and
use of his several parts, with their composition and framing them
together, with a wonderful order and correspondence one to another, as
if they had been described by a model and platform set down in a
book : so secretly and curiously was the matter framed in passing
through all the changes in the womb till it came to a perfect forma
tion. Then for the soul, God infuseth that : Eccles. xii. 7, ' Then
shall our dust return to the earth as it was, and the spirit to God that
gave it.' God gave the body too, but especially the spirit, because
there he worketh singly and immediately ; therefore he is called ' the
Father of spirits.' They do not run in the channel of carnal genera
tion or fleshly descent, Heb. xii. 9. So Zedekiah swore by ' the God
that made his soul,' Jer. xxxviii. 16. So Zech. xii. 1, ' He formed the
spirit of man within him/ The parent doth instrumental ly produce
man in respect of his body, yet the soul is from God, and immediately
created and infused into the body by him, and being put into that
dead lump of clay, doth animate and quicken it for the most excellent
employment.
VER. 73.] SERMONS UPON PSALM cxix. 273
3. Man, tb.it was created by God, was created to serve him : ' He
formed us from the womb to be his servants/ as well as the first man,
Isa. xlix. 5. Adam indeed was appointed for this use; all other
creatures were made to serve God, but man especially by the design of
his creation : other things ultimately and terminatively, but man im
mediately and nextly. God made all things for himself, Prov. xvi. 4;
and Rom. xi. 36, ' For of him and through him are all things; to whom
be glory for ever, amen.' Man is the mouth of the creation. Surely
it is but reason that God should have the use of all that he gave us ;
that the author of life and being should have some glory by them ;
that he should dwell in the house he hath set up : he that made it
hath most right to use it ; that we should ' glorify him with our bodies
and souls, which are his,' 1 Cor. vi. 20. Man is designed, engaged by
greater mercies, furnished with great abilities, as at first endowed with
God's image ; he hath faculties and capacities to know and glorify his
creator. There are natural instincts given to other things, or inclina
tions to those things which are convenient to their own nature ; but
none of them are in a capacity to know what they are, and have, and
where they are : they cannot frame a notion of him who gave them a
being. Man is the mouth of the creation to speak for them : Ps.
cxlv. 10, ' All thy works praise thee, Lord, and thy saints bless thee.'
He was made to love, and serve, and glorify God. The divine image
inclined him to obedience at first.
4. We are not now what God made us at first, but are strangely
disabled to serve him and please him : Eccles. vii. 29, ' God made man
upright, but they have sought out many inventions : ' there is man's
original and his degeneration ; what he was once made, and how far
now unmade and departed from his primitive estate ; his perfection
by creation, and defection by sin : first made in a state of righteous
ness without sin, and now in a state of sin and misery without grace ;
was created with a holy disposition to enable and incline him to love,
please, and obey God, but now hath found out many inventions, put
to his shifts. Man was not contented to be at God's finding, but would
take his own course, and hath miserably shifted ever since to patch
up a sorry happiness. So Rom. iii. 23, 'All have sinned, and are
come short of the glory of God.' By glory of God is not meant his
glorious reward, but his glorious image. Image is called glory, 1 Cor.
xi. 7, ' It is said of the man, that ' he is the image and glory of God, as
the woman is the glory of the man.' So compare 2 Cor. iii. 18, ' We
beholding the glory of the Lord in a glass, &c. So here, we are
' come short of the glory of God,' that is, his glorious image. Hence
it is that all our faculties are perverted, the mind is become blind and
vain, the will stubborn and perverse, conscience stupid, the affections
pre-occupied and entangled, and we find a manifest disproportion in all
our faculties to things carnal and spiritual, sinful and holy. In
the understanding there is a sharpness of apprehension in carnal
things, but dull, slow, and blind in spiritual and heavenly things.
Thoughts are spent freely and unweariedly about the one, but there is
a tediousness and barrenness about the other ; a will backward to what
is good, but a strange bent and urging to what is evil. In that which
is good we need a spur, in evil a bridle. These things persevere with
VOL. vir. s
274 SEKMONS UPON PSALM CXIX. [SEE. LXXXL
us; but how fickle and changeable in any holy resolution! the
memory slippery in what is good, but firm and strong in what is evil ;
the affections quick, easily stirred, like tinder, catch fire at every spark ;
but as to that which is good, they are like fire in green wood, hardly
kept in with much blowing. Again, our delight is soon moved by
things pleasing to sense ; a carnal gust and savour is very natural to-
us, and rife with us, Kom. viii. 5, but averse from the chiefest good,
and everything that leadeth to it. Surely, then, we have need to go to
God and complain of corruption, sometimes under the notion of a
blind and dark mind, begging the illumination of the Spirit ; some
times under the notion of a dead, hard heart, or an unpersuadable will,
begging his inclining as well as enlightening grace. Surely they are
strangely hardened that do not see a need of a spiritual understanding.
Nay, God's children, after grace received, though sanctified betimes,
yet halt of the old maim, dull in spirituals, alive and active in carnal
matters. Carnal and worldly men act more uniformly and suitably to
their principles than the children of God to theirs : Luke xvi. 8, ' The
children of this world are wiser in their generation than the children
of light ; ' that is, more dexterous in the course of affairs. Grace for
the present worketh but a partial cure : we have the advantage in
matter of motive, we have better and higher things to mind ; but they
have the advantage in matter of principle ; their principles are un
broken, but the principles of the best are mixed. We cannot do what
we would in heavenly things ; there is the back-bias of corruption that
turns us away ; and therefore they need to be instant with God to
heal their souls ; sometimes a blind mind, and sometimes a dis
tempered heart.
5. We must be new made and born again before we can be apt or
able to know or do the will of God ; as Christ inferreth the necessity
of regeneration from the corruption of nature he had been discoursing
with Nicodemus ' You cannot enter into the kingdom of God ; for
that which is born of the flesh is flesh/ John iil 5, 6. Our souls
naturally accommodate themselves to the flesh, and seek the good of
the flesh, and all our thoughts and care, and life, and love run that
way. Now, what was lost in Adam can only be recovered in Christ.
It is not enough that God's hands have once made us and fashioned
us, but there is a necessity of being made and fashioned anew, of
becoming ' his workmanship in Christ Jesus,' Eph. ii. 10 ; and so the
words of the text may be interpreted in this sense : Thou hast made
me once ; Lord, new make me : thy hands made me ; Lord, give me
a new heart, that I may obey thee. In the first birth God gave us a
natural understanding ; in the second, a spiritual understanding, that
we may learn his commandments ; first that we may be good, and then
do good. The first birth gave us the natural faculty, the second, the
grace, or those divine qualities which were lost by Adam's sin. Better
never been born, unless born again ; better be a beast than a man, if
the Lord give us not the knowledge of himself in Christ. The beasts,
when they die, their misery and happiness dieth with them, death puts
an end to their pain and pleasure ; but, we that have reason and con
science to foresee the end and know the way, enter into perfect happiness
or misery at death. Unless the Lord sanctify this reason, and give us
VER. 73.] SERMONS UPON PSALM cxix. 275
a heart to know him in Christ, and choose that which is good, man is
but a higher kind of beast, a wiser sort of beast, Ps. xlix. 12 ; for his
soul is only employed to cater for the body, and his reason is pro
stituted to sense ; the beast rides the man. We are not distinguished
from the brutes by our senses, but our understanding and our reason.
But in a carnal man, the soul is a kind of sense ; it is wholly employed
about the animal life. There is not a more brutish creature in the
world than a worldly wicked man. Well, then, David had need to
pray, Lord, thou hast given me reason ; give me the knowledge of thy
t>elf and thy blessed will.
6. When we seek this grace, or any degree of it, it is a proper argu
ment to urge that we are God's creatures. So doth David here. I
am now come to my very business, and therefore I shall a little show
how far creation is pleadable, and may any way encourage us to ask
spiritual understanding and renewing grace.
[1.] In the general, I shall lay down this : It is a good way of
reasoning with God to ask another gift because we have received one
already. It is not a good way of reasoning with man, because he
wastes by giving ; but a good way with God, and that upon a double
account. Partly because in some cases Deus donando debet God by
giving doth in effect bind himself to give more ; as by giving life, to
give food ; by giving a body, to give raiment, Mat. vi. 25. God, by
bending such a creature into the world, chargeth his providence to
maintain him, as long as he will use him for his glory. God loveth to
crown his own gifts : Zech. iii. 2, ' Is not this a brand plucked out of
the burnings ? ' The thing pleaded there is, was not this a brand
plucked out of the fire ? One mercy is pleaded to obtain another
mercy. So God bindeth himself to give perseverance, 2 Cor. i. 10 ;
but this is not the case here ; for by giving common benefits he doth
not bind himself to give saving graces. And partly, too, because he
doth not waste by giving : ' His mercy endureth for ever." The same
reason is given for all those mercies, Ps. cxxxvi. ; why the Lord chose
a church, maintaineth his church, giveth daily bread : ' His mercy
endureth for ever.' God is where he was at first : ' He giveth liberally,
and upbraideth not,' James i. 5. He doth not say, I have given
already. Now, a former common mercy showeth God's readiness and
freeness to give ; the inclination to do good still abideth with him ; he
is as ready and as free to give still ; daily bread : ' His mercy endureth
for ever ; ' spiritual wisdom : ' His mercy endureth for ever.' Indeed,
the giving of daily bread doth not necessarily bind God to give spiri
tual wisdom ; but that which is not a sure ground to expect may be a
probable encouragement to ask. And learn this, that though nothing
can satisfy unbelief, yet faith can pick arguments out of anything,
and make use of the most common benefits of creation to strengthen
itself.
[2.] God beareth much affection to man as he is his creature and
the work of his hands ; and the saints plead it when they would be
spared and when they would be saved. As Job, chap. x. 3, ' Is it
good unto thee that thou shouldest oppress, that thou shouldest despise
the work of thine hands ? ' So ver. 8 of that chapter, ' Thy hands
have made me and fashioned me, and yet thou dost destroy ma' The
SERMONS UPON PSALM CXIX. [SfiR. LXXXI.
sum and effect of these pleas is, it is strange that God should despise
his own workmanship, especially a piece of such excellency as man is.
Surely God is the readier to do good to man because he is the work of
his hands. We see artificers, when they have made an excellent
work, they are very chary and tender of it, and will not destroy it
and break it in pieces. An instinct of nature teacheth us to love that
which is our own by natural production ; so it is an argument moving
the Lord to much compassion to tell him that we are his workman
ship : Isa. Ixiv. 8, 9, ' But now, Lord, thou art our father ; we are
the clay, thou art our potter ; we are all the work of thine hands : be
not wroth with us very sore, Lord.' This raiseth in us some hope
of speeding and prevailing with God. The words of the text are
emphatical, made and fashioned. God hath bestowed much care upon
us to make and fashion us, and therefore he will pity us and spare us :
Job xiv. 15, ' Thou shalt call, and I will answer thee ; thou wilt have a
desire to the work of thine hands.' All these places show there is an
argument in it that may raise our faith when other arguments fail.
[3.] Creation implieth some hope, because God forsaketh none but
those who forsake him first. He might destroy us for our original
sin, as we destroy serpents of a venomous nature before they have
actually done any harm. Though man hath lost his goodness, God
hath not. Every one of us in person doth actually break with God
before he breaketh with us : 2 Chron. xv. 2, ' If ye forsake him, he will
forsake you.' 1 Chron. xxviii. 9, David telleth Solomon, 'If thou
forsake him, he will cast thee off for ever ; ' he will not acknowledge
thee. Take this rightly : that God giveth grace to any is his good
ness ; that to one more than another, is his distinguishing and elective
love ; that he denieth grace to any, is along of themselves, chargeable
upon the creature, who abuse that common grace which, if improved,
might have made them better ; yea, though all deserve to be denied
the grace of the Kedeemer, yet it is not denied till after many wilful
refusals, and by gross impenitency we turn the back upon God, when
we will not implore our Creator's bounty, but obstinately refuse it.
[4.] Seeing God is our creator, and the end of our creation is to
serve God, we may the more confidently ask the grace which is neces
sary to enable us to serve him, that the same creating mercy which
layeth on the obligation may help to discharge the debt. God is no
Pharaoh, to require brick and give no straw, to appoint work and not
to provide grace. Though he hath not absolutely promised to every
individual person converting grace, yet he hath appointed certain
means for the ungodly which they are bound to use in order to con
version ; and if we consider the goodness of God, and the nature of
those means, it is a great encouragement. Surely the assistances of
grace are always ready : Mat. xxii. 5, ' Come to the feast, all things
are ready.' None can tax him of backwardness. So our Saviour taxes
the Jews: Mat. xxiii. 37, 'I would have gathered thee as a hen
gathereth her chickens under her wing, but ye would not.' When did
God ever fail the waiting soul, or put away the creature that sought
after grace to serve him? He is often beforehand with us, never
behindhand ; and we grossly and heinously forfeit all our means and
helps before we lose them.
VER. 73.] SERMONS UPON PSALM cxix. 277
[5.] There is encouragement to faith a pari, from the resemblance
and likeness that is between his making us at first and his new-making
of us in Jesus Christ. It is called a creation, Eph. ii. 10 ; Eph. iv. 24,
' The new man, which after God is created,' &c. ; 2 Cor. iv. 6, ' God,
who commanded the light to shine out of darkness, hath shined into
our hearts.' The author is the same God to whom it belongeth to
create. We have the human nature from him, and can have it from
no other, much less can we have the divine nature from any other but
him, Ps. li. 5, or else we should n,ot have it at all. It is not im
planted in our nature, or attainable by any industry of ours : ' It is not
of him that willeth, or of him that runneth,' Rom. ix. 16, but the
immediate work of God ; it is the work of his omnipotency. So dead
and indisposed are we by nature to holiness and grace, that no less than
creating power is required to work it in us. Besides, we were created
freely, without any merit of ours ; so we expect from the same goodness
such saving knowledge as may change our hearts. There is this double
encouragement there is God's omnipotent power, and his free giving
us his image at first, Rom. iv. 17.
[6.] If we consider the manner of pleading, and the good frame of
heart implied in the pleader, we may better understand the cogency of
the argument ; and though the argument itself doth not necessarily
infer the help of grace, yet the manner of pleading showeth some pre
parative work of grace, and such meet the Lord in the stated order of
commerce between him and his creatures, and shall receive his blessing.
And then the argument will be strong in this petition, ' Give under
standing, that I may learn thy commandments.' Here are many things
implied, such as are wrought by God in those to whom God will
vouchsafe the grace.
(1.) An acknowledgment of the debt, that man, being God's crea
ture, is obliged to serve him ; as he was not made by himself, so not
for himself ; and should no more cease from intending God as an end,
than he can cease from depending on God as a principle. Now, it is
long ere we are brought to this. You know how the rebels are
described and set out, Ps. xii. 4, ' Our tongues are our own ; who is
lord over us ?' Now God hath gained one great end with us when
we are sensible of our obligation to him, and are brought to acknow
ledge the debt, and that love, duty, and service we owe to him. Where
fore doth God press duty upon carnal men, who are no way competent
or able to perform it ? Divines tell us, to demand his right, as a
creditor doth of a prodigal debtor, and to make us sensible that we
stand bound to God in the debt of obedience.
(2.) Here is a will to pay, or a heart set upon service and obedience ;
for this is a speech becoming one heartily devoted to God, ' Thy hands
have made me,' <fec. He would willingly return to his creator's service,
and glorify him with what was made by him : I acknowledge that I
am obliged, as I am the work of thine hands, to live in a faithful
obedience to thee ; Lord, I give up myself to this work. Mark, this
is a good spirit ; he doth not beg his own comfort, but ability for ser
vice, that he might so know his master's will as to do it. Now this is
repentance towards God, when we are heartily willing to return to our
duty more than to our comfort, Acts ii. 21 ; there is more hope of that
278 SERMONS UPON PSALM CXIX. [SER. LXXXI.
soul that rather seeketh obedience than comfort, and where there is a
resolved will and purpose to devote ourselves to the Lord, to please
him, and serve him. This was God's end in his new covenant .grace,
and Christ's end in redemption, to restore us to obedience as well as to
favour, and put us into a capacity of service again : Heb. ix. 14,
' Purge our consciences from dead works to serve the living God ;' 1
Peter ii. 24, ' Who his own self bare our sins in his body on the tree,
that we, being dead to sin, might live unto righteousness/ He died
to weaken the love of sin in our hearts, and to advance the life and
power of grace and righteousness.
(3.) There is implied in it a confession of impotency, that God
cannot be glorified and served by him unless he be renewed and
strengthened by grace ; not by him as a creature till he be made a
new creature, or have renewed influences of grace from him. God
permitted the lapse and fall of mankind, that they may come to him
as needy creatures, and take all out of his hands. Man's great error,
which occasioned his fall, was that he would live alone apart from God,
be sufficient to his own happiness. We greedily caught at that
word, ' Ye shall be as gods/ Gen. iii. 5. The meaning was, not in a
blessed conformity, but a cursed self-sufficiency. Man would be his
own god, desired to have his stock in his own hands, and would be no
more at God's finding : Gen. iii. 22, ' The man is become as one of us/
to live as an independent being. Well, then, to cure this, God would
reduce him to an utter necessity, that he might bring him to an entire
dependence, and might come as a beggarly indigent creature, expecting
all from God, putting no confidence in his own righteousness for his
justification, nor natural power and strength for sanctification : Gal. ii.
19, ' I through the law am dead to the law, that I might live unto
God.' The rigorous exaction of perfect obedience under the hazard of
the curse of the law maketh them dead to the law ; the curse of the
law puts them so hard to it, that they are forced to fly to Christ to be
freed from condemnation ; and the spiritual nature of the law, as it is
a rule of obedience, driveth them to see there is nothing in themselves
tending to righteousness, and holiness, to the glory of God, without
the power of his Spirit : they that ' serve in the newness of the spirit/
Rom. vii. 6. God bringeth us at last to this : Mat. xix. 26, ' With
men it is impossible, but with God all things are possible.' Well,
then, when we are brought to see our impotency, we are at a good pass,
and lie obvious to his grace.
(4.) It implies an earnest desire after grace ; and that is a good
frame of heart, when not satisfied with common benefits. David was
not satisfied with his natural being, but seeketh after a spiritual being.
What is that he prayeth so earnestly for, but an enlightened mind and
a renewed heart, and all that he might be obedient to God ? Thus we
are more fitted to receive grace. A conscience of our duty is a great
matter in fallen man, who is turned rebel against God and a traitor to
his maker, who is impatient and self-willed, and all for casting off the
yoke, Ps. ii. 3. Well, to have a heart set upon duty and obedience,
that is the next step ; the third was a sense of impotency ; now this
fourth a desire of grace : such the Lord hath promised to satisfy, Mat.
v. 6. These open unto God, and are ready to take in his grace. Come
YER. 73.] SERMONS UPON PSALM cxix. 279
as creatures earnestly desiring to do your creator's will, and in the best
manner, and will God refuse you ? Because I am thy creature, teach
me to serve thee, who art my creator.
(5.) There is one thing more in this plea, a persuasion of God's
goodness to his creatures. This is the very ground and reason why
this plea is used : Pa cxlv. 9, ' The Lord is good to all, and his tender
mercies are over all his works.' There is a great deal of fatherly care
and mercy to his creatures, till by their impenitency, persisted in
against the means of grace, they render themselves incapable of it
The first battery which Satan laid to man's heart tended to undermine
the sense of God's goodness to the creature, as if God were envious :
Gen. iii. 5, ' Doth not God know that in the day ye eat thereof;' as
if God envied their happiness : this the devil would instil. To have
good thoughts of God is a great means to reduce us and bring us back
again to him. We frighten ourselves away from him by entertaining
needless jealousies of him, as if he sought our destruction, or delighted
in it Surely he will not destroy a poor soul that lieth submissively
at his feet, and is grieved he can no better please him and serve him.
The man that had hard thoughts of God neglected his duty : Mat. xxv.
24, 25, ' I knew thou wast an austere master, therefore I hid my
talent in a napkin ;' that is the legalism and carnal bondage that is in
us, which makes us full of jealousies of God, and doth mightily hinder
and obstruct our duty.
Use. The use is to press you to come to God as creatures, to beg
relief and help for your souls : this will be of use to us in many cases.
1. To the scrupulous, who are upon regenerating, that are not sure
that the work of grace is wrought in them. You cannot call God
Father by the spirit of adoption ; yet own him as a creator. Come to
him as one that formed you : your desire is to return to him.
2. It is of use to believers when under desertions, and God appeareth
against them in a way of wrath, and all God's dispensations seem to
speak nothing but wrath: yet come to him as the creator. Lord,
' we are the work of thy hands.' If you cannot plead the covenant of
Abraham, which was made with believers, plead the covenant of Noah,
which was made with man and all creatures : Isa. liv. 9, ' For this is
as the waters of Noah unto me ; for as I have sworn that the waters
of Noah should no more go over the earth, so have I sworn that I
would not be wroth with thee, nor rebuke thee ;' there may be a great
storm, but no deluge. When all is wrath to a poor soul, let it come
to him in the covenant of Noah.
3. It will be of use in pleading for grace for your children, who are
as yet, it may be, graceless and disobedient : ' Thy hands have made
and fashioned them.' Desire him to renew his image upon them by
the spirit of grace.
In short, the sum of all is, here is encouragement : God is good to
all his creatures, especially to man, most especially to man seeking
after him, and seeking after him for grace, that we and ours may obey
him, and do him better service than ever yet we have done.
280 SERMONS UPON PSALM CX1X. [SER. LXXX1L
SERMON LXXXII.
They that fear thee will be glad ivhen they see me ; because I have
hoped in tliy word. VER. 74.
THIS verse containeth two things :
1. The respect of the faithful to David, they that fear thee luill be
glad when they see me.
2. The reason of this respect, because I have Jioped in thy word.
First, The respect of God's faithful servants to David, and there
take notice of the character by which God's servants are described,
' They that fear thee ;' then their respect to David, they ' will be glad
when they see me ;' which may bear a double sense.
1. How comfortable it is for the heirs of promise to see one another,
or meet together ! Aspectus boni viri delectat the very look of a good
man is delightful; it is a pleasure to converse with those that are
careful to please God, and awe-ful to offend him.
2. How much affected they are with one another's mercies : ' They
will be glad to see me,' who have obtained an event answerable to my
hope ; they shall come and look upon me as a monument and spec
tacle of the mercy and truth of God. This sense I prefer, though not
excluding the other. But what mercy had he received ? The context
seemeth to carry it for grace to obey God's commandments ; that was
the prayer immediately preceding, to be 'instructed and taught in
God's law,' ver. 73. Now they will rejoice to see my holy behaviour,
how I have profited and glorified God in that behalf. The Hebrew
writers render the reason, Because then I shall be able to instruct
them in those statutes, when they shall see me, their king, study the
law of God. It may be expounded of any other blessing or benefit
God hath given according to his hope ; and I rather understand it
thus: they will be glad to see him sustained, supported, and borne out
in his troubles and sufferings ; they will be glad when they shall see
in me a notable example of the fruit of hoping in thy grace, and this
hope leaveth not ashamed.
Secondly, The reason is, ' Because I hoped in thy word ; ' and there
compare this with the first clause. God's children are described to be
those that fear God, and David is described to be one that hopes in
his word. Both together make up a good character and description
of the Lord's people ; they are such as fear God and hope in his word.
They are elsewhere coupled : Ps. xxxiii. 18, ' Behold the eye of the
Lord is upon them that fear him, that hope in his mercy ; ' and Ps.
cxlvii. 11, ' The Lord takes pleasure in them that fear him, that hope
in his mercy/ A sincere Christian is known by both these ; a fear of
God, or a constant obedience to his commands, and an affiance, trust,
and dependence upon his mercies. Oh, how sweetly are both these
coupled ; a uniform sincere obedience to him, and an unshaken con
stant reliance on his mercy and goodness ! The whole perfection of
the Christian life is comprised in these two believing God and fearing
him, trusting in his mercy and fearing his name ; the one maketh
us careful in avoiding sin, the other diligent to follow after righteous-
VER. 74.] SERMONS UPON PSALM cxix. 281
ness ; the one is a bridle from sin and temptations, the other a spur
to our duties. Fear is our curb, and hope our motive and encourage
ment ; the one respects our duty, the other our comfort ; the one
allayeth the other. God is so to be feared, as also to be trusted ; so to
be trusted, as also to be feared. And as we must not suffer our fear
to degenerate into legal bondage, but hope in his mercy ; so our trust
must not degenerate into carnal sloth and wantonness, but so hope in
his word as to fear his name. Well, then, such as both believe in
God and fear to offend him are the only men who are acceptable to-
God and his people. God will take pleasure in them, and they take
pleasure in one another : ' They that fear thee will be glad when they
see me.' The first part of the character, ' They that fear thee ; ' the-
fear of God is an excellent grace, a strong bridle to hold the soul from
sin ; not that servile, but filial and child-like fear, that is afraid to sin
against God or break his laws : Prov. xxviii. 14, ' Blessed is the man
that feareth always;' this grace should always bear rule in our
hearts : 1 Peter i. 17, ' Pass the time of your sojourning in fear ; ' our
whole course must be carried on under the conduct of this grace.
Look, as the fear of man is a bridle upon the beasts to keep them
from hurting man, Gen. ix. 2, ' The fear and dread of you shall be
upon every beast of the earth ; ' so when the fear of God is rooted in
our hearts, we are kept from disobeying and dishonouring God. Joseph
is an instance of the power of this holy fear : Gen. xxxix. 9, ' How
shall I do this great wickedness, and sin against God?' Secondly,
the other character, ' I hope in thy word : ' a Christian liveth by faith,
whereas the brutish worldling liveth by sense ; the one liveth by bread 1
only, the other by the word of God ; the one is a higher sort of beast,
the other is a kind of earthly angel, for he liveth with God, and
dwelleth with God, and expecteth all out of God's hands : Ps. cxxx.
5, ' I wait for the Lord, my soul doth wait, and in his word do I hope ; '
there is his charter and inheritance, and his solace and support ; he
fetcheth all from the word. Both these graces, as they are very
acceptable unto God, so are they most lovely and beautiful to behold
by men ; to be among the company of them that fear God, and hope
in his word, is the most pleasant thing to a gracious heart that car*
be ; for while others are taken up about toys and trifles, they are taken
up about the only serious matters. If Balaam was constrained to say
of God's people, ' How goodly are thy tents, Jacob, and thy taber
nacles, Israel ! ' oh, how pleasant is it much more to the people of
God, to see one another, to come among them that fear God, and are
loath to offend him, and also that hope in his word ! They can speak
of the life of faith, and blessedness to come, and take off the veil of the
creature, and are mainly taken up with another world ; their business
is not to offend God here, and hope fully to enjoy him hereafter : Bom.
i. 12, ' Comforted by the mutual faith both of you and me.'
Doct That God's mercies bestowed upon some of his children should
be and are an occasion of joy and comfort to all the rest. When
David was a pattern of God's gracious help and deliverance, he saith,
' They that fear thee will be glad when they see me/ I shall give
you some scriptures: Ps. cxlii. 7, 'The righteous shall compass me
about, for thou shalt deal bountifully with me.' When any one of
282 SERMONS UPON PSALM CXIX. [SfiR. LXXXII.
God's children are delivered, all the rest flock about him, to assist and
join in 'thanksgiving, and to help one another to praise the Lord. So
Ps. xxxiv. 2, ' My soul shall make her boast in the Lord ; the humble
shall hear thereof and be glad ; ' that God had preserved and reserved
David still. So Ps. Ixiv. 10, ' The righteous shall be glad in the Lord
and trust in him, and the upright in heart shall glory ; ' that is, when
David was delivered, when God had showed mercy to him, then all
the upright would come, and make their own profit and advantage by
such an experience and deliverance.
The reasons of the point.
1. They are all members of one body, they are all called into one body,
and the good and evil of one member is common to the whole. This
reason is rendered by the apostle : 1 Cor. xii. 25, 26, ' But that the
members should have the same care one for another. And whether
one member suffer, all the members suffer with it ; or one member be
honoured, all the rest rejoice with it;' ver. 27, 'Now ye are the body
of Christ, and members in particular.' The meaning of that place is,
that the church altogether is the body of Christ, and every several
person a member, and every member should be as solicitous for one
another as for itself ; they have the same common interests and con
cernments, whether of suffering or rejoicing. You know in the natural
body, when the toe is trode on, the tongue crieth out, You have hurt
me. We are concerned in the good or ill of our fellow-members ;
their joy is joy to us, and their sorrow sorrow to us : to this sense
some expound that place, Heb. xiii. 3, ' Kernernber them that are in
bonds, as bound with them, and them that suffer adversity, as being
yourselves also in the body.' Some understand it of Christ's mystical
body ; when they suffer, our souls are bound with them. But I think
it bears another sense there : to be 'in the body' is to be in the flesh,
during which state we are liable to many vexations and miseries ; and
therefore, if God doth so order it that the whole body, or all the
members of the church, should not be afflicted at one time, but whilst
some are afflicted others are free, and when we are not involved by
passion there may be compassion. While we are in the body we are
obnoxious to the same adversities, and should pity and comfort them
as ourselves, and use all means to do 4hem good ; but if it be not the
truth of the place, yet it is a truth, the more any partake of the
spiritual life the stronger is spiritual sympathy : they ' rejoice with
them that rejoice, and mourn with them that mourn/ Rom xii. 15 ;
are bound with them that are in bonds, and enlarged with them that
are enlarged. One part of us is in bonds when they are in bonds, one
part of us is enlarged when they are enlarged ; still we should have
common interests and affections with our brethren ; and for those that
fear God to be selfish and senseless of the condition of others, it is a
kind of self-excommunication, or an implicit renouncing the body:
because we are in the body, we should be affected as they are. Look,
as there was the same spirit in Ezekiel's vision in the living creatures
and the wheels, 1 say the same spirit was in both ; when one moved
the other moved : so there is the same spirit in Christ's mystical
body. We should be affected as they are ; it is a kind of depriving
ourselves of the privileges of the mystical body if we are not.
VEK. 74.] SERMONS UPON PSALM cxix. 283
2. It is for the honour and glory of God ; God hath most glory
"when praised by many. Therefore they flock together, 2 Cor. i. 11,
* That for the gift bestowed upon us by the means of many persons,
thanks may be given by many in our behalf.' God loveth to have us
act with joint consent both in prayer and praise, because he would in
terest us in one another's mercies and comforts, and so knit our hearts
together in more holy love. Prayers made by many are mighty with
God when we come to God with many supplicants, make up a great
party to besiege heaven : so praises rendered by many are the more
honourable to God, and acceptable with him : 2 Cor. iv. 15, ' That the
abundant grace might, through the thanksgiving of many, redound to
the glory of God.' When many are engaged, and many are affected
with it, God's glory is the more diffused, the revenue of the crown of
heaven increased. One string maketh no music; when there are
many, and all in tune, there is harmony. There are three things in it
many righteous persons, and joining together with one spirit in the
same work, then the Lord hath more honour than he could have in a
single person. In heaven God is praised in concert ; we are brought
all together, that we may make one body and congregation to laud,
and praise, and serve God for evermore : so here, they that fear God
and hope in his mercy, they often flock together to congratulate and
join in thanksgiving for the mercies which any one of them hath re
ceived. When Christ was born there was a whole concert of angels :
Luke ii. 13, ' A multitude of the heavenly host praising God, saying,
Glory to God on high, on earth peace, good-will towards men.' It is
a kind of heaven upon earth when all the people of God are led by
one spirit to praise and glorify God : a closet prayer or thanksgiving
is not so honourable as that of the congregation.
3. It is for the profit and comfort of all ; partly because by this
means they come to understand one another's experiences for their
mutual support and edification. What God is to one that feareth
him, he is to all that fear him sincerely, affected to them all ; there
fore the goodness of God to one believer bringeth joy and comfort to
all the rest. They are spectacles and monuments of mercy for the
saints to look upon, that they may learn thereby to depend upon God.
Look, as in converting Paul, a persecutor, the apostle saith, 1 Tim. L
16, ' Christ did show forth all long-suffering in me, for a pattern to
them that should after believe on him,' in pardoning so great a
sinner, in saving such a distressed soul, to invite others to Christ ; so
in all other cases, when God delivereth one, he inviteth others to the
same hope ; they are precedents of mercy to the rest, as David im-
plieth here they would be encouraged by his example cheerfully to
expect the same deliverance from God. In the example of one
sufferer there is a pawn given to all the rest ; it is for the edification
and encouragement of others to be acquainted with our experiences
of God's mercy to us: Ps. Ixvi. 16, ' Come near, all ye that fear God,
and I will declare what he hath done for my soul ;' all are concerned,
for they have the same necessities, have interest in the same God, the
same promises, the same mediator, and the same covenant ; so that to
be acquainted with the passages of divine providence towards others
is a great help to teach us more of God, that we may learn to magnify
284 SERMONS UPON PSALM CXIX. [SfiR. LXXXIL
his power. And partly by this means their hearts are more knit ta
one another in spiritual love ; when they pray for one another as for
their own souls, and rejoice as in their own deliverance, it maintaineth
unity among us. God loveth to pleasure many of his children at
once,, and to interest them in the same mercy ; and so we receive the-
mercy others intercede for, and give thanks for it. Love in the spirit
is seen in praying and praising God for one another. And partly, too^
because it doth oblige us to more frequent acts of worship ; we can
never want an errand to the throne of grace, or an opportunity of
worship for ourselves or others, to pray with them, or to offer praise
with them and for them.
4. Joy is communicative ; mourning apart is good : Peter ' went
out and wept bitterly/ Mat. xxvi. 75. And Jeremiah saith, when he
would weep for the people, Jer. xiii. 17, ' My soul shall weep in secret
places for your pride ;' and Zech. xii. 12, 13, ' They shall mourn every
family apart, the family of the house of David apart, and their wives
apart,' &c. Sorrow affecteth solitude and retiredness, where no eye
seeth but God's ; but joy doth best in company and in consort, as the
Woman called her neighbours to rejoice with her, Luke xv., because
she bad found the lost groat. So we must stir up one another to
rejoice in God. Besides, mercies may be told to many, but not our
griefs ; therefore the godly will be flocking together to help them in
praises as well as prayers. It is not only commendable to beg their
help in prayer, but we should call upon them to praise God with us :
Ps. xxxiv. 3, ' magnify the Lord with me, and let us exalt his
name together.' "We are bound to be witnesses of one another's
thankfulness, and to assist one another in the praises of God.
Use. Information of five things :
1. It showeth us the lawfulness, yea, the conveniency, yea, in some
sort, the necessity, of public thanksgiving for private mercies. It is
lawful ; we read of paying vows in the great congregation, Ps. xxii.
22, xl. 9. It is highly convenient arid useful, partly that the people
of God may flock together, and make a crown of praise for God : Ps.
xxii. 3, ' He inhabiteth the praises of Israel ;' he delighteth to be in
the midst of his people when they praise him. And partly that by
the thankfulness of others we may be quickened to remember our
own mercies, as one bird sets all the flock a-chirping. And partly
that we may quicken others by our help ; and partly to show a Christ-
like love to them, by being affected with their miseries, and rejoicing
in their mercies. Well, these things should quicken us to join with
others in their thanksgiving for their private mercies, so to raise a
spiritual affection in us in the performance of those duties. And as
it is lawful, so it is necessary ; other men's mercies may be our
mercies as well as theirs ; you are concerned in the mercy if you have
prayed for it. We are to love God for hearing our prayers for others
as well as ourselves. Eli gave thanks and solemnly worshipped God
for Hannah's sake, because he had before prayed for her, and therefore
praised God for her, who had heard his prayers in her behalf : com
pare 1 Sam. i/28. When Hannah told him what the Lord had done,
Eli falls a worshipping the Lord ; he had prayed for her before in ver.
7, ' The Lord grant thee thy petition which thou askest of him/
VER. 74.] SERMONS UPON PSALM cxix. 285
Every answer of prayer is a new proof or fresh experience of God's
love and special respect to us ; it is a sign that God regardeth us and
is mindful of us, nay, it is a sign of God's favour, when he will not
only hear us for ourselves, but for others also. If a man come to a
king, he will say, If you had asked for yourself I would have granted
you ; it is a special honour to intercede for others, which God putteth
upon his choice servants : Gen. xx. 7, ' Abraham shall pray for thee,
and thou shalt live ;' Job xlii. 8, ' My servant Job shall pray for you,
and him will I accept.' God will hear his servants for others when
he will not hear them for themselves. If our prayers had returned
into our own bosoms, as David's for his enemies, Ps. xxxv. 13 ; if
God as an answer had given you only the comfort of the discharge of
your duty : Luke x. 6, 'If they be not worthy, your peace shall return
to you again ; ' this were matter of praise, much more now the mercy
is obtained. All this is spoken to show that there should be more
life and spiritual affection in those duties which we perform in the
behalf of others.
2. It informeth us of the excellency of communion of saints ; there
is such a fellowship and communion between all the members of
Christ's mystical body, that they mourn together, and rejoice together ;
the grace vouchsafed to one is cause of rejoicing to all the rest ; they
drive on a joint trade for heaven, and rejoice in one another's comforts
as if they were their own, in one another's gifts and graces as if they
were their own, in one another's supports and deliverances as if they
were their own. We read of joy in heaven at the conversion of sin
ners ; they rejoice at our welfare, praising and lauding God ; so there
is also joy on earth when any spiritual benefit is imparted ; if any be
gotten to a godlike nature, they give thanks to God : ' They that fear
thee will be glad when they see me;' Acts iv. 32, ' The multitude of
them that believed were of one heart and of one soul ;' there was a great
multitude, many thousand souls. Here was the primitive simplicity, the
Christians were so united as if they had but one heart and soul among
them ; and it was a usual saying, Aspice ut se mutuo diligunt Chris-
Hani see how the Christians love one another. It was otherwise
afterwards ; no wild beasts are so fierce to one another as one Christian
has been to another. Surely it concerneth all that fear God and hope
in his word to be of one heart and of one mind as much as may be.
Lesser differences should not make void this Christ-like love. The
bonds of Christ's communion are the essentials of religion, if they
fear God and hope in his word. Though Christians may be distin
guished by several denominations, yet an angry brother cannot cast
us out of our Father's family. We set up walls of partition between
Christian and Christian, but God will not measure his fold by our
enclosure: Lingua Petilianinon est ventilabrum Christi it is well Pe-
tilian's tongue is not Christ's fan. Surely when we meet with our ever
lasting companions they should be dear to us, and for some private
differences we should not omit the necessary duties of Christianity.
This mutual and cordial respect we should have for one another.
3. It informs us of the mischief and evil of a private spirit, which
doth not take notice of the favours of God done to others, nor is
affected with others' mercies. Most men ' seek their own things,'
286 SERMONS UPON PSALM CXIX. [SER. LXXXII.
Phil. ii. 21. Nature is sensible of nothing but natural bonds, the
lines of its communication are too narrow, either their own flesh, the
smart and ease of their own bodies, or their own kindred. Now, the
saints have a more diffusive love, they can strive with God earnestly
in prayer for those whose face they never saw in the flesh, Col. ii.,
and can be thankful for their mercies as far as they come to their
notice. All Christians are not only of the same kind, but of the same
body ; though they have not a private benefit by the mercy, yet they
can heartily praise God for it ; the angels praise God for us, Luke ii.,
for his good-will to men, they are only spectators, not the parties
interested. When the Lord set afoot that blessed design, it was good
will to men, yet the multitude of the heavenly host rejoiced and
praised God. We had both honour and benefit by Christ's incarna
tion. So to praise God for the good of others argueth a good spirit
like the angels, but to envy the good of another and be grieved
thereat is devilish, like the spirit of the devil. In heaven we shall
not only rejoice in our own, but in one another's salvation, because
there shall be no envy, no privateness of affection. Why are we so
selfish and senseless now ? ' Who is afflicted and I mourn not ?' said
Paul. Now to those that mourned for others' calamity, their deliver
ance is a kind of relief. Will you lose your evidence of being in the
body for want of rejoicing in their mercies, gifts, and deliverances?
4. It informeth us (1.) How much itconcerneth us to preserve an
interest in the hearts of God's people, and to behave ourselves so
that they that fear God may be glad of our mercies, and bless God
for them. The communion of saints is a sweet thing ; we must not for
feit this privilege by our inordinate walking, pride, contention, sour
ness and bitterness of spirit, unusefulness to the church, as having an
interest divided from the church. Those whose mercies are appre
hended as a public benefit are the strictly conscientious, those that
fear God and hope in his word, who labour to keep themselves from
the snares of the present world, and look for the happiness of the
world to come ; the one is the fruit of fearing God, the other of
hoping in his word the tender conscience and the heavenly-minded
Christian. Partly because they are our everlasting companions; we
shall live for ever with them : they were chosen from all eternity to
be heirs of the same grace together with us ; therefore it is sweet to
praise God for any good that befalleth them: Ps. Ixvi. 16, ' Come near,
all ye that fear God, and I will tell you what he hath done for my
soul ;' Ps. xxii. 22, ' I will declare thy name unto my brethren.' But
when a man walketh questionably, he obscureth the life of God in
himself, or, like a string that is out of tune, spoileth the harmony.
The saints may mourn for the wicked, but they cannot so easily bring
their hearts to rejoice with them ; they may give thanks for their
mercies, it is true, 1 Tim. ii. 1, 2, but not with that cheerfulness,
with that sense. The conscience of our duty engageth us to bless
God that he hath spared them, reprieved them a little longer, given
them more time to repent, and correct their errors; but it is very sweet
to join with them who are our brethren and companions, not only now,
but to all eternity. And partly because our mercies proceed from the
covenant, upon which is built all our hope and all our desire, and so
VER. 74.] SERMONS UPON PSALM cxix. 287
we are edified by the support and help which God affordeth to them
that fear him and hope in his word ; thereby we see that they that
wait long wait not in vain on the word of God's promise, and so
learn to wait with patience ourselves, because those who depended on
his promised assistance are then answered and supported ; yea, it is a
ground of hope to all that so many will be gratified by the deliverance
of one, when we so work for the deliverance of one that at length
both he and others will have cause to be glad. (2.) Another thing is,
it doth encourage others' prayers and praises for us, when we are use
ful and profitable, and bring in that supply to the body which may be
justly expected from us according to the measure of that part which
we sustain in the body. Look, as in the natural body the blood and
the life passeth to and fro, there is a giving and receiving between all
the members that live in the communion of it, so mutual obligations
pass between the children of God. Many are interested in their
mercies that are of use in the church : Bom. v. 7, ' For a good man
some would even dare to die/ such as David or Paul ; yet this is no
discouragement to the meanest or weakest, for they have their honour
and use: 'When ye fail they shall receive you,' Luke xvi. 9; they have
their ministry and service : ' Now the head cannot say to the foot, I
have no need of thee,' 1 Cor. xii. 21. (3.) The humble and the
meek, for the proud procure their own just dislike and disappoint
ment. Solomon telleth us, ' Only by pride cometh contention,' Prov.
xiii. 10. Pride is the great impediment and let to all Christian
offices. We cannot so heartily pray for one another, nor praise God
for one another, when pride and contention prevaileth. We should
overcome this stomach and spleen: 'Bless them that curse you;' as
David fasted for his enemies when they sought his life, Ps. xxxv. 12.
You should not lay this stumbling-block in the way of their duty ;
it is a great discouragement.
5. It informeth us how comfortable and how pleasant the converse and
conference of godly persons is, and how much it excelleth the merriest
meetings of the carnal. The special love which the godly have to one
another doth exceedingly sweeten their converse, for the very presence of
those we most dearly love is a pleasure to us to see, but much more their
holy conference. When Christians meet together and find their own
persuasions of the love, power, mercy and wisdom of God backed with
the experience and testimony of others, it is a mutual strength and
support to us ; and therefore the apostle saith, Rom i. 12, ' That I may
be comforted together with you, by the mutual faith of you and me.'
When we converse with them that can speak, not by hearsay only, but by
experience, of the power of the blood of Christ in purifying their con
sciences, and his Spirit to sanctify their hearts, it is a mighty prop :
2 Cor. i. 4, ' And that we may comfort others with the comforts where
with we are comforted of God.' Report of a report is a cold thing, not
valued, but a report of what we witness and experience ourselves comes
warmly upon our hearts. Nay, many times it may fall out that people
of less knowledge, but more feeling and experience, may abundantly
confirm the more knowing, and excite them to a greater mindfulness
of God and heavenly things. But alas ! the meetings of carnal per
sons, what are they to this ? It may be they will fill your ears with stories
288 SERMONS UPON PSALM CXIX. [ER. LXXXIII.
of hawking and hunting, the best wine and delicious meats, of honours
and purchases in the world, all which tend but to increase the gust
of the flesh, and the carnal savour which is baneful to us ; or else
with idle stories, the clatter of vanity, which are impertinent to our
great end ; or else about the world, thriving in the world : nothing
about those high and excellent and necessary things of the grace of
God in Christ, and the truth of the promises, and the glory of the
world to come: Ps. xxxvii. 30, 31, 'The mouth of the righteous
speaketh wisdom, and his tongue talketh of judgment : the law of God
is in his heart ; none of his steps shall slide ; ' and ' The mouth of the
righteous is as choice silver ;' they have a sense of better things. But
alas ! from others you hear nothing but unsavoury vanity, which is as
different from the discourse of the children of God as the melody of a
bird from the grunting of a hog or swine.
SERMON LXXXIII.
I knoiv, Lord, that thy judgments are right, and that in faithfulness
ilwu hast afflicted me. VER. 75.
WE have need all to prepare for afflictions, for we are to take up our
cross daily. Now, to help you to a right carriage under them, these
words, well considered, will be of some use to you ; they are the con
fession of a humble soul abundantly satisfied with God's dispen
sations. In them observe :
1. A general truth or point of doctrine concerning the equity of
God's judgments, thy judgments, Lord, are right.
2. A particular application or accommodation of this truth to
David's case and person, in faithfulness thou hast afflicted me.
3. His sure and firm persuasion of both, I knoiv. Let us explain
these branches and parts of the text as they are laid forth.
1. The general truth, the Lord's judgments are right. In which
proposition there is the subject and the predicate. The subject or
things spoken are the Lord's judgments. The word is often put in
this psalm and elsewhere for God's statutes, or precepts, or righteous
laws ; and in this sense some take it here, and make out the sense
thus : ' Lord, I know that thy judgments,' viz., thy precepts, are holy,
just, and good ; and this persuasion is not lessened in me, though thou
hast sharply afflicted me : I have as great a value and esteem for thy
word as ever. But rather, by the Lord's judgments are meant the pas
sages of his providence, as the latter clause showeth ; those judicial
dispensations whereby he doth punish the wicked, or correct his chil
dren. And let it not seem strange that the troubles and afflictions of
the godly should be called judgments ; for though there be no vindic
tive wrath in them, yet they are called so upon a double reason :
partly because they are acts of God's holy justice, correcting and
humbling his people for sin, according to the sentence of his word.
Thus it is said, 1 Peter iv. 17, that 'judgment shall begin at the house
of God ;' where the trials and troubles of the godly are plainly called
VER. 75.] SERMONS UPON PSALM cxix. 289
judgments. And partly because the Lord judiciously measureth and
directeth them as the state of his children requireth and their strength
will bear. So it is said, Jer. x. 24, ' Correct me, but in judgment'
The first notion implieth God's justice, the second his wisdom. And
mark, it is said distinctly in the text, ' Thy judgments, Lord.' His
enemies might unjustly persecute him, but 'thy judgments;' sofarasthe
Lord hath a hand in it, all was just and right : this is the subject or
thing spoken of. Secondly, Here is the predicate, or what is said of it, ' are
right ;' the Hebrew, tsedec ; the Septuagint, ori SiKauxrvw) TO. Kpip^na
<rov, are righteousness itself ; thy dispensations are wholly made up
of perfect justice ; how smart soever they be, they are right as to the
cause, right as to the measure, right as to the end. The first of these
respects concerneth God's justice, the two other his wisdom. First,
Right as to the cause ; they never exceed the value of their impulsive :
Job xxxiv. 23, ' He will not lay upon man more than is right, that
he should enter into judgment with him.' God never afflicteth his
people above their desert, nor gives any just occasion to commence a
suit against his providence. Secondly, Right as to the measure, not
above the strength of the patient. In his own people's afflictions it is
BO : Isa. xxvii. 8, ' In measure when it shooteth forth thou wilt debate
it ; he stayeth his rough wind in the day of the east wind/ God dealeth
with his own with much moderation, meting out their sufferings in due
proportion. So Jer. xxx. 11, ' I will correct thee in measure.' Thirdly,
Right as to their end and use. God knoweth how to strike in the
right vein, and to suit his providence to the purpose for which it is
appointed : the kind of the affliction is to be considered as well as the
measure. The Lord chooseth that rod which is most likely to do his
work. Paul had a thorn in the flesh, that he might not be exalted
above measure, 2 Cor. xii. 7. He was a man inured to dangers and
troubles from without, these were familiar to him, therefore he could
the better bear them ; but God would humble him by some pain in the
flesh, which should sit near and close.
2. The particular accommodation of it to David, ' In faithfulness
thou hast afflicted me.' Pray mark, in the general case he observeth
justice; in his own, faithfulness. The book called Midrash Tillim
referreth these words to David's flight from Absalom, when he went
to Mount Olivet weeping ; it was an ill time then with David, he had
no security for his life ; being driven from his house and home, ' He
went up Mount Olivet, going and weeping/ 2 Sam. xv. 30. Then,
when so great and sore trouble was upon him, then he saith, ' I know
that in faithfulness thou hast afflicted me.' Mark the emphasis ; lie
doth not barely acknowledge that God was faithful, though, or not
withstanding he had afflicted him, but faithful in sending them.
Affliction and trouble are not only consistent with God's love plighted
in the covenant of grace, but they are parts and branches of the new
covenant administration. God is not only faithful notwithstanding
afflictions, but faithful in sending them. There is a difference between
these two; the one is like an exception to the rule, quccfirmai regulam
in non exceplis ; the other makes it a part of the rule. God cannot be
faithful without doing all things that tend to our good and eternal
welfare: the conduct of his providence is one part of the covenant
VOL. VII. T
290 SERMONS UPON PSALM CXIX. [SEE. LXXXIII.
engagement : as to pardon our sins, and sanctify us, and give us
glory at the last, so to suit his providence as our need and profit
requireth in the way to heaven. It is an act of his sovereign mercy,
which he hath promised to his people, to use such discipline as con-
duceth to their safety. In short, the cross is not only an exception to
the grace of the covenant, but, a part of the grace of the covenant.
The meaning is, God is obliged in point of fidelity to send sharp
afflictions : Ps. Ixxxix. 32, ' I will visit their transgression with the
rod, and their iniquity with stripes.' Sharp rods and sore stripes not
only may stand and be reconciled with God's loving- kindness and
truth, but they are effects and expressions of it; it is a part of that
transaction, viz., his covenant love.
3. The third thing to be explained is his sense of these truths, ' I
know.' Knowing implies clearness of apprehension and firmness of
persuasion ; so that, / know, is I fully understand, or else, I am con
fident or well assured of this truth. But from whence had David his
knowledge? how knew he all God's judgments to be right? Not
from the flesh, or from natural sense. No ; the flesh is importunate to
be pleased, will persuade us to the contrary. If we consult only with
natural sense, we shall never believe that, when God is hacking
and hewing at us, he intendeth our good and benefit, and that
when sore judgments are upon us, his end is not to destroy, but to
save, to mortify the sin, and save the person. Sense will teach us
no such thing, but will surely misinterpret and misexpound the
Lord's dealings ; for the peace of God is a riddle to a natural heart,
Phil. iv. 7. Whence then had David his knowledge ? Partly from
the word of God, and partly from his own observation and particular
experience.
[1.] From the word of God ; for it is a maxim of faith that God can
do no wrong, that ' he is righteous in all his ways, and just in 'all his
works,' Ps. cxlv. 17 ; and again, Deut. xxxii. 4, ' He is the rock, his
work is perfect; for all his ways are judgment and truth, and without
iniquity ; just and right is he.' These are undeniable truths revealed
in the word of God, and must satisfy us, whatsoever sense saith to the
contrary. The causes and end of God's particular judgments are
sometimes secret, but they are always just: Ps. xcvii. 2, ' Clouds and
darkness are round about him, but righteousness and truth are the
habitation of his throne.' Therefore when we see not the reason of
God's particular dispensations, we must believe the righteousness and
goodness of them.
[2.] David knew by his own observation and particular experience :
he had much studied his own heart, and considered his own ill-
deservings and soul-distempers, and therefore saw the Lord's discip
line was necessary for him. We should better understand God's work,
and sooner justify him both in point of justice and faithfulness, if we
did use more observation, and did consider what need and profit there
is of affliction : ' Tribulation worketh experience,' Kom. v. 4, 5. We
see what need there was of affliction, and how seasonable the Lord's
work was. This is a more sensible way of knowledge than the former.
Faith is a surer ground, but spiritual observation hath its benefit.
Natural conscience 1 doth represent our guilt, but experience showelli
VER. 75.] SERMONS UPON PSALM cxix. 291
God's faithfulness, how seasonably God took us in our month, and
suited his providence to our present condition.
Doct. That it would much quiet the minds of the people of God
about all the sad dispensations of his providence, if they would seri
ously consider the justice and faithfulness of them.
So did David silence all his murmurings when the hand of God was
sore upon him ; so should we silence all our murmuring, all our sus
picions of God's dealing, when we are under the cross. I know the
Lord doth nothing unjust, but is faithful ; he will not retract his
covenant love, and I know his covenant love binds him to lay on us
seasonable affliction and correction. I shall do two things :
First, Illustrate the point by some considerations.
Secondly, Show that there is much of justice and faithfulness in all
the troubles and afflictions of God's people.
Consid. 1. We are not only to grant in the general that God's
judgments are right, but that he hath in faithfulness afflicted us. So
doth David, when the stroke of God was heavy upon himself. Many
will assert the righteousness of God when they speak to others in their
afflictions, but do not indeed justify him in the afflictions that come
upon themselves. We are hasty to censure, but backward to humble
our own souls before God : they will give him the praise of his justice
when he chasteneth others, but think God dealeth harshly and rigor
ously with them when his scourge is upon their own backs. Such a
difference is there between knowledge speculative and experimental,
between that conscience which we have in others' concernments, and
that knowledge which self-love giveth us in our own. David here
doth not only own the general truth, but sees God's faithfulness
when the stroke lighted upon himself. So Job iv. 3-5, you shall
see this was objected to Job, that he could comfort others, but now
the hand of God was upon him, his soul fainted. They that stand
upon the shore may easily say to those that are in the midst of the
waves and conflicting for life or death, Sail thus. When we are
well, we give counsel to the sick ; but if we were so, how would we
take it ourselves ? So can we say patiently, All is just, and keep
silence to God ?
Consid. 2. We must not only grant this truth, that God is faithful,
when at ease, but when under the sharpest and smartest discipline.
We use to praise God in prosperity, but we should bless him also
when he seemeth to deal hardly with us ; speak good of God when
under the rod. When we view a cross at a distance, or in the doctrinal
contemplation of this truth, we say that God may exercise us with the
greatest evil, and that we need these methods to bring us to heaven ;
but when afflictions come thick, and near, and close, and we are
deprived of our nearest and dearest comforts, credit, liberty, health, life,
children, then we have other thoughts. It is more easy to speak of
trouble than to bear it. We read of Jesus Christ that he learned by
experience, Heb. v. 8. He had an actual experience by the things
lie suffered ; and he saith, ' Now is my soul troubled,' John xii. 27.
There is a vast difference between the most exact apprehension in the
judgment, and the experimental feeling of it in the senses : the one
may be without so much vexation as the other will produce. Though
292 SERMONS UPON PSALM CXIX. [SER. LXXXIII.
Christ understood perfectly what his sufferings should be, and had
resolved upon them, yet when he came to feel it, his very righteous
soul was under perplexity, as a glass of pure water may be tossed and
shaken. Affliction is another thing to present sense and feeling than
it is to guess and imagination. Much more doth it hold good in us,
for we have not such a perfect foresight of sufferings as Christ had.
We suppose they may be avoided, or shifted off one way or other. I
speak this that we may not depend upon our present resolutions when
out of trouble, but labour to be more prepared than usually we are,
that when trouble cometh upon us, we may glorify God.
Consid. 3. This acknowledgment must be the real language of our
hearts, and not by word of mouth only : thus we must give unto God
the praise of his truth and righteousness. We tip our tongues with
good words, and learn such modesty in our language, as to say God is
just, and do not rave against his providence in wild and bold speeches;
but justice and faithfulness must be acknowledged not with the tongue
so much as with the heart. It is the language of the heart which God
looketh after, when the soul keepeth silence to God, and a due and
suitable impression is left upon it of his justice, by a meek and humble
submission : Micah vii. 9, ' I will bear the indignation of the Lord, for
I have sinned against him.' When God is angry, and chastiseth for
sin, we must stoop humbly under his afflicting hand, bear it patiently
and submissively, for the rod is dipped in our own guilt ; that stoppeth,
our mouths and checketh repinings. So, seeing his faithfulness, it
maketh us 'accept the punishment of our iniquities,' Lev. xxvi. 41,
that is, yield to it, as a man would to a bitter potion, or a medicinal
preparative for his health ; so to afflict is a means to get rid of sin,
which would be the bane of the soul.
Consid. 4. It is not enough to acknowledge justice, but we must also
acknowledge faithfulness ; not only his just severity in the punish
ments of the wicked, but his fidelity and love in the correction of his
children : it is not enough that we justify God, and forbear to murmur
against his afflicting us, but we must see his love and faithfulness in it,
and that he performeth his covenant love. His wisdom and justice,
that suppresseth murmurings ; his love and faithfulness, that giveth
hope, and comfort, and courage : the one concerneth the honour of
God, he righteth himself by his just judgments; the other concerneth
our benefit and eternal welfare. Faithfulness is to us, and for our
good. Pharaoh could own justice: Exod. ix. 27, ' The Lord is right
eous, but I and my people are wicked.' But it is a higher thing to
own faithfulness ; that supposeth faith, as the other doth conviction.
Guilt will sooner fly in our faces, and extort from us an acknowledg
ment of God's justice, than we can own the grace of the new covenant,
especially when carnal sense and smart seemeth to speak the con
trary. The sight of his justice checketh murmurings, the sight of his
faithfulness fainting and discouragement. God's dispensations are just
with respect to the sentence of the law, faithful with respect to the
promises of the gospel. In short, the cause of all affliction is sin,
therefore justice must be acknowledged ; their end is repentance, and
therefore faithfulness : the end is not destruction and ruin, so they
might be acts of justice, as upon the wicked ; but that we may be fit
VER. 75.] SERMONS UPON PSALM cxix. 293
to receive the promises, such to whom God will perform the promise
of eternal life, and so acts of faithfulness.
Consid. 5. Faith must fix this as a ground not once to be ques
tioned, much less to be doubted of or denied, that God is just, upright,
and faithful in all his dealings, though weak man be not able to
conceive the reasons of them. His justice may be dark, as when he
permitteth us to the will of wicked men, who afflict us without a cause,
and lay on without any mercy and pity, and God seemeth to befriend
their cause, at least doth not restrain them, nor give check to their
fury. We are apt to be tempted to thoughts of rigour and injustice iu
God's dispensations, but we must consider not men s dealing, but God's.
It is unjust as to men, but we have no cause to be angry with God, and
complain of God, as if he did not do right No ; though we do not
see the reason of it, yet it is just. ' God's judgments are a great deep.'
We should believe the righteousness and goodness of God in the general,
Ps. xxxvi. 7, before we can find it out. The people of God have
maintained their principle, when they have been puzzled and em
brangled in interpreting God's providence : Jer. xii. 1, ' Righteous art
thou, Lord, when I plead with thee;' and Ps. Ixxiii. 1, ' Yet God
is good to Israel.' In all such cases it is best to acknowledge our own.
ignorance, and rather accuse ourselves of blindness than God of in
justice. This is a fixed truth, that God is righteous, though we cannot
so clearly make it out. And sometimes we are tempted to doubt of his
fidelity and truth, when we feel nothing but the smart of the rod : the
benefit is future, not an object of sense, but faith ; and it must be
evident to faith before it is evident to feeling: Heb. xii. 11, 'No
affliction for the present seemeth joyous, but grievous ; but afterwards
it bringeth the quiet fruit of righteousness.' When all is sharp and
hard to sense, faith can see all is for our profit, for our good. Here is
nothing repugnant to God's truth, nothing but what is necessary to
make good his truth. Faith must determine it to be, when sense will
not find it so. God's works are misexpounded when we go altogether
by present sense, whether internal or external : many times we know
not what God is about to do, as Christ told Peter: John xiii. 7,
* What I do thou knowest not now, but thou shalt know hereafter.'
That which the Lord is doing tendeth not to ruin and wrath, though
through our ignorance and mistake we so interpret it Alas ! no
wonder we are in the dark, when we so judge of his work, who is
' wonderful in counsel, and excellent in working;' who will not always
satisfy our sense and curiosity, but chooseth such a way as will most
suit his intent. But ever in all such cases faith must determine
that God is just and faithful, and will cast all things for the best,
though we see it not ; we must assent by faith, when we cannot find it
by sense internal or external : ' I know in faithfulness thou hast
afflicted me.'
Secondly, I am to show you, and to prove to you, that there is much
of justice and faithfulness to be observed in all the afflictions which
come upon us.
First, There is much of justice in all God's judgments. I prove it :
1. From God's nature : Ps. cxix. 137, ' Righteous art thou, Lord,
and upright are thy judgments ;' his work is as his being is, holy and
294 SERMONS UPON PSALM CXTX. [SfiR. LXXXIII.
righteous ; all his providences carry a condecency and becomingness
with his nature. We presume it of a righteous man that he will do
righteous things ; and shall not we believe so of the holy God ? We
cannot be infallibly persuaded of a righteous man, for a righteous man
may leave his righteousness, because the creature is mutable ; and the
most righteous and innocent man hath mixed principles, and his rule
is without him, and sometimes he may hit it, and sometimes swerve
from it : but God is unchangeable, his will and nature is the supreme
reason and measure of all things ; his acts are accordingly, he cannot
err. A carpenter who hath a line in his hand may chop right or
miss ; but if we could suppose a carpenter whose hand was his rule,
he would always hit right. We maybe confident the judge of all the
earth will do right ; his righteousness and the righteousness of men
differ infinitely more than a candle differeth from the sun : Zeph. iii.
5, ' The righteous God in the midst of thee will do no iniquity/ God
will not, yea, he cannot ; it is contrary to his nature. Abraham might
seek to wriggle out of danger by a shift, Noah might fall into drunken
ness, Lot pollute himself with incest, Moses trip in his faith, David
destroy his innocent servant Uriah, Jonah fall into fear and rash anger,
the angels may depart from their rule, if the divine goodness should
cease to support them for a moment ; but it is impossible that God,
who is holiness and righteousness itself, can err and fail in any of his
actions.
2. God never afflicteth or bringeth on judgment without a cause :
' For this cause many are sick,' 1 Cor. xi. 30 ; there is something done
on the creature's part before punishment is inflicted. If we consider
God as the Lord dispensing grace, he acts sovereignly, and according
to his own will and pleasure : ' Even so, Father, because it pleaseth
thee,' Mat. xi. 27, for he may do with his own as he pleaseth ; it is no
wrong to show his grace to some, and pass by others. But if we con
sider God as a judge, he never punisheth without a foregoing cause on
the creature's part. God, who is arbitrary in his gifts, is not arbitrary
in his judgments : there is a rule of commerce between him and his
creatures, stated and set forth, and allowed and appointed by him, and
consented unto by us : the directive and counselling part is the rule of
our obedience, and the sanction or comminatory part is the rule of
his judicial process. In acts of grace, and in dispensing with the
violations of his law, he sometimes maketh use of his prerogative, but
not in punishing, there he keepeth to his law ; and therefore it is that
the saints do give him the honour of his justice: Dan. ix. 7, '0
Lord, righteousness belongeth unto thee, but unto us confusion of face ;
for we have sinned, and done wickedly, and have rebelled in departing
from thy precepts ; ' Neh. ix. 33, ' Thou art just in all that is brought
upon us ; for thou hast done right, but we have done wickedly : ' all
our trouble is the penalty of his broken law justly inflicted on us. In
short, the breach is first on our part, there is some violation of his law
or contempt of his grace ; but God loveth us first, there he hath the
precedency ; he beginneth in all acts of grace, but the reason of his
judicial dispensations is first with us. We are first in the offence, and
provide fuel for his wrath before it break out upon us.
3. When there is cause given, God doth not presently take it, but
VKR. 75.] SERMONS UPON PSALM cxix. 295
giveth sinners lime in his process against them, and doth not presently
execute the sentence of his word till they are found incorrigible. He
giveth them warning before he striketh ; he wooeth and soliciteth by
many kind messages to return to their duty, and speaketh to them
sometimes in the rough, sometimes in the still voice : ' He bringeth his
judgment to light every morning,' as the prophet speaketh, Zeph. iii.
5 ; lie doth so delight in mercy, and is so tender of the workmanship
of his hands, especially his own people, that he never proceedeth to
severity as long as there is some way imessayed to reclaim them, not
yet made use of. As one that would open a door, and knows not the
key; he tries key after key, one dispensation after another; he doth not
take the sinner at first word, butfolloweth him with frequent warning*
of his danger, with offers of advantage if he return ; yea, at last he is
loath to give them up to severe judgments, even then when he can
scarce without imputation to his holiness forbear any longer: Hosea
xi. 8, ' How shall I give thee up ? I am God, and not man.' Such
expostulations and speeches are very frequent in the prophets ; and all
these speeches do abundantly justify God when he judgeth : he would
fain hold off the extremity of judgments deserved by them; the Lord
maketh a stand, and would fain be prevented before he proceedeth to
his strange work.
4. The judgments inflicted are always short of the cause, surely they
never exceed the value of it : Ezra ix. 13, ' Thou hast punished us less
than we have deserved.' God doth not exact the whole debt of sinners
which they owe to his justice. It was a heavy stroke that then lighted
upon Jerusalem. Was their wound but a scratch, or affliction little ?
Doleful and sad ruin was brought upon that place, the city and the
temple burnt to ashes, the people carried captive to a strange land ; yet
4 Thou hast punished us less than we have deserved.' They were in
Babylon, they might have been in hell ; our reward is always more
than our desert, but our punishment is always less than our de
sert. We count it a favour if forfeiture of life be punished with
banishment, or if a sentence of banishment be commuted into a fine, or
the fine be mitigated and brought lower ; and shall we think God
dealeth rigorously with us ? When he layeth on some heavy cross,
lie might have cast us into hell, and laid his hand upon us for ever.
See Job xi. 6, ' O know, therefore, that God exacteth of thee less than
thine iniquity deserveth.' We have low thoughts of sin, and therefore
have grievous apprehensions of God's judgments. We do but sip of
the cup, when God might make us drink of the dregs of it.
Secondly, I am to prove that the godly may discern much of faithful
ness in their afflictions ; this will appear to you by these considerations :
1. In the covenant of grace God hath promised to bestow upon his
people real and principal mercies; these are promised absolutely,
other things conditionally. God doth not break his "covenant if he
doth not give us temporal happiness, because that is not absolutely
promised, but only so far forth as it may be good for us ; but eternal
life is promised without any such exception unto the heirs of promise.
Eternal promises arid threatenings, being of things absolutely good or
evil, are therefore absolute and peremptory ; the righteous shall not
fail of the reward, nor the wicked escape the punishment ; but tern-
296 SERMONS UPON PSALM CXIX. [SfiR. LXXXIII.
poral promises and threatenings being of things not simply good or
evil, are reserved to be dispensed according to God's wisdom and good
pleasure, in reference and subordination to eternal happiness. It is
true it is said, 1 Tim. iv. 8, that ' godliness hath the promise of this
life, and that which is to come ; ' but with this reference, that the less
gives place to the greater ; if the promises of this life may hinder us
in looking after the promises of the life to come, God may take the
liberty of the cross, and withhold these things, and disappoint us of
our worldly hope. A man lying under the guilt of sin may many
times enjoy worldly comforts to the envy of God's children, and one of
God's children may be greatly afflicted and distressed in the world,
for in all these dispensations God looketh to his end, which is to make
us eternally happy.
2. This being God's end, he is obliged in point of fidelity to use all
the means that conduce thereunto, that he may attain his eternal pur
pose in bringing his holy ones to glory : Rom. viii. 28, ' All things
shall work together for good to them that love God.' Good ! what
good ? It may be temporal, so it falls out sometimes a man's tem
poral good is promoted by his temporal loss : Gen. 1. 20, ' Ye thought
evil against me, but God meant it for good ; ' they sold their brother a
slave, but God meant him to be a great potentate in Egypt. It may
be spiritual good: Ps. cxix. 71, 'It is good for me that I have been
afflicted.' But, to be sure, eternal good, to bring about his eternal
purpose of making them everlastingly happy. And in this sense the
apostle saith, ' All things are yours/ 1 Cor. iii. 22. Ordinances, provi
dences, life, death, all dispensed with a respect to their final happiness
or eternal benefit; not only ordinances to work internal grace, but provi
dences as an external help and means ; for God having set his end, he
will prosecute it congruously, and as it may agree with man's nature,
by external providences as well as internal grace. See Ps. cxxv. 3,
' The rod of the wicked shall not always rest upon the back of the
righteous.' God hath power enough to give them grace to bear it,
though the rod had continued ; and can keep his people from iniquity,
though the rod be upon them ; but he considereth the imbecility of
man's nature, which is apt to tire under long afflictions, and therefore
not only giveth more grace, but takes off the temptation. He could
humble Paul without a thorn in the flesh, 2 Cor. xii. 7, but he will use
a congruous means.
3. Among these means, afflictions, yea, sharp afflictions, are some of
those things which our need and profit requireth ; they are needful to
weaken and mortify sin : Isa. xxvii. 9, ' By this shall the iniquity of
Jacob be purged ;' to increase and quicken grace: Heb. xii. 10, 'But
he chasteneth us for our profit, that we might be partakers of his holi
ness.' Without this discipline we should forget God and ourselves ;
therefore, that we may return to God, he afflicts us : Hosea v. 15, 'In
their afflictions they will seek me early;' and come to ourselves : Luke
xv. 17, the prodigal ' came to himself.' Afflictions are necessary for
us upon the former suppositions, namely, that God hath engaged him
self to perfect grace where it is begun, and to use all means which
may conduce to our eternal welfare, that we may not miscarry and
come short of our great hopes: 1 Cor. xi. 32, 'When we are judged,
VER. 75.] SERMONS UPON PSALM cxix. 297
we are chastened of the Lord, that we may not be condemned with the
world/ The carnal reprobate world are left to a looser and larger dis
cipline. Brambles are not pruned when vines are. New creatures
require a more close inspection than others do. Self-confidence and
spiritual security are apt to grow upon them ; therefore, to mortify our
self-confidence, to awaken us out of spiritual sleep, we need to be
afflicted, and also to quicken and rouse up a spirit of prayer. We
grow cold and flat, and ask mercies for form's sake : Isa. xxvl 16,
' Lord, in trouble have they visited thee, they poured out a prayer when
thy chastening was upon them.' And that we may be quickened to a
greater mindfulness of heavenly things. The best of us, when we get a
carnal pillow under our heads, are apt to sleep secure. God will not
let us alone to our ruin, but afflicts us that we may be refined from the
dregs of the flesh, and that our gust and relish of heavenly things may
be recovered, and that we may be quickened to a greater diligence in
the heavenly life. Look, as earthly parents are not faithful to their
children's souls when they live at large, and omit that correction
which is necessary for them : Prov. xxix. 15, ' The rod and reproof
give wisdom, but a child left to himself bringeth his mother to shame.'
The mother is mentioned, because they are usually more fond and in
dulgent, and spare many times, and mar the child ; but our heavenly
Father will not be unfaithful, who is so wise that he will not be blinded
by any passion, hath such a perfect love, and does so fixedly design
our eternal welfare, that he rebuketh that he may reform, and reformeth
that he may save.
4. God's faithfulness about the affliction is twofold in bringing on
the affliction, and guiding the affliction.
[1.] In bringing on the affliction, both as to the time and kind,
when our need requireth, and such as may do the work : 1 Peter i. 6,
' Ye are in heaviness for a season, if need be.' When some distemper
was apt to grow upon us, and we were straggling from our duty : Ps.
cxix. 67, ' Before I was afflicted I went astray.' Some disappointment
and check we meet with in a way of sin, which is a notable help in the
spiritual life, where God giveth a heart to improve it.
[2.] As to guiding the affliction both to measure and continuance,
that it may do us good and not harm : 1 Cor. x. 13, ' God is faithful,
who will not suffer you to be tempted above what you are able to bear,
but will with the temptation also make a way to escape, that ye may be
able to bear it.' Violent temptations are not permitted where the
Lord seeth us weak and infirm ; as Jacob drove as the little ones were
able to bear. So when the temptation continued is like to do us hurt,
either God will remove it 2 Thes. iii. 3, ' Faithful is the Lord, who
will establish and keep you, UTTO TOV irovrjpov, from the evil ; ' the per
secutions of unreasonable men are there intended or else support them
under it : 2 Cor. xii. 9, ' My grace is sufficient for thee/
Use 1. To check and reprove divers evils which are apt to grow upon
our spirits in our troubles.
1. Murmuring and repining thoughts against God's providence.
Why should we murmur and complain, since we justly suffer what
we suffer, and it is the Lord's condescension that he will make some
good use of these sufferings to our eternal happiness, that we may be
298 SERMONS UPON PSALM CXIX. [SER. LXXXIIT.
capable of everlasting consolation? Hisjustice should stop murmurings:
Lam.iii. 39, 'Wherefore doth a living man complain, a man for the
punishment of his sins?' If he complain, he can complain of none
but himself ; that evil choice he hath made for his own soul, which it-
may be he would never have thought of but upon this occasion. Hi?
punishment here carrieth no proportion with his offence ; it is punish
ment in the singular number, sins in the plural ; one punishment for
many acts of sin : and a living man, on this side hell, what is this to
everlasting torments ? Life cannot be without many blessings to
accompany it ; while living we may see an end of this misery, or have
time to escape those eternal torments which are far worse. The form
of the words showeth why we should thus expostulate with ourselves,
'Wherefore doth a living man complain?' Why do we complain?
God hath not cut us off from the land of the living, nor cast us into
hell ; it is the punishment of sin, and is far less than we have de
served. Again, the faithfulness of God checketh murmurings. God
knoweth what way to take with us to bring us to glory; therefore
trust yourselves in God's hands, and let him take his own methods :
' Commit your souls to him in well-doing, as unto a faithful creator/
1 Peter iv. 19. He is TTKTTOS /mem?? ; as he is a creator, he doth not
love to destroy the work of his hands ; as he is faithful in his covenant,
he will take the best and safest course to bring you to heaven.
2. Let it check immoderate sorrow and uncomely dejection of spirit ;
he is just in the afflictions of his people, but yet so that he is also
faithful ; he is a father when he beateth and indulgeth, when he smiles
and when he frowns. Afflictions do not make void our adoption, they
rather increase our confidence of it, Heb. xii. 5. Whatever we do
upon other reasons, we should not suspect his love because of our afflic
tions. God's strokes do not make void his promises, nor doth he retract
his gift of pardon when he chastiseth. Mere crosses and troubles are
not an argument of God's displeasure, but acts of his faithfulness ; so
that we have reason to give thanks for his discipline, rather than ques
tion his love. In the book of Job it is made a mark of his love, as in
those words which are so frequent, Job vii. 17, 18, ' What is man that
thou art mindful of him ? that thou chastiseth him every morning, and
triest him every moment ? ' We are not only beneath his anger, but
unworthy of his care, as if a prince should take upon him to form the
manners of a beggar's child ; it is a condescension that the great God
should deal with us, and suit his providences for our good.
3. This should check our fears and cares ; his judgments are right
and full of faithfulness ; he will bear us through all our trials, and
make an advantage of them, and perfect that grace which he hath
begun, and finally bring us to eternal glory. The Lord's faithfulness
in keeping promises is often propounded as a strong pillar of the saints'
confidence : 1 Cor. i. 9, ' Faithful is God, by whom ye are called ;' 1
Thes. v. 24, ' Faithful is he that calleth you, who also will do it.' He
dispenseth all things with respect to our eternal welfare. But I am
afraid of myself ; I have provoked the Lord to leave me to myself ;
but the Lord will pardon weaknesses when they are confessed : 1 John
i. 9, ' If we confess our sins, he is just and faithful to forgive them,'
speaking to reconciled believers; and when we fall, the Lord l^ath
VER. 75.] SERMONS UPON PSALM cxix. 299
ways and means to raise us up again, that we perish not ; by checks
of conscience : 2 Sam. xxiv. 10, ' And David's heart smote him when
he had numbered the people ;' Ps. cxix. 59, ' I thought on my ways,'
&c. ; by the word, as Nathan roused up David, ' Thou art the man.'
God, that foresaw all things, hath ordered them so that nothing shall
cross his eternal purpose and promise -made to us in Christ.
Use 2. Let us acknowledge God's justice and faithfulness in all
things that befall us. For motives, consider
1. It is much for the honour of God, Ps. li. 4, that, under the cross,
we should have good thoughts of God, and clear him in all that he
saith and doth, see love in his rebukes.
2. It is for our profit ; it is the best way to obtain grace to bear
afflictions, or to get deliverance out of them. When God hath
humbled his people, exercised their grace, he will restore to them
their wonted privileges ; he waiteth for the creatures' humbling, Lev.
xxvi. 41, 42.
For means :
[1.] You must be one in covenant with God, for to them the dis
pensations of God come marked not only with justice, as to all, but
faithfulness: Ps. xxv. 10 'All the ways of the Lord are mercy and
truth to them that keep his covenant.'
[2.] You must examine yourselves; the Lord complains of the
neglect of this, that when they were in affliction they would not con
sider : Jer. viii. 6, ' No man said, What have I done ?' If you would
consider, you would see cause enough to justify God : Lam. iii. 39, 40,
' Wherefore doth a living man complain ? Let us search and try our
ways, and turn to the Lord.'
[3.] You must observe providence, and your hearts must be awake
and attend to it : Ps. cvii. 43, ' Whoso is wise, and will observe these
things, even they shall understand the loving-kindness of the Lord ;'
Eccles. vii. 14, ' In the day of adversity consider.'
[4.] You must be such as value not your happiness by the increase
or decrease of worldly comforts, but by the increase or decrease of
grace in your souls : 2 Cor. iv. 16, ' For this cause we faint not,
because, though our outward man perish, yet our inward man is
renewed day by day.' If you value yourselves by your outward condi
tion, you will still be imbrangled ; you should more highly esteem of
and be more solicitous about the welfare of your souls in a time of
affliction than of all things else in the world : and you will more easily
submit and more wisely consider of his doing, and the better under
stand your interest. When the main care is about your souls, you
will value other losses the less, as long as your jewel is in safe hands.
[5.] You must resign your souls to God entirely without exception,
refer yourselves to his methods, and let him take his own way to bring
you to everlasting glory. When you do with quietness of heart put
yourselves into God's hands, as being persuaded of his love and faith
fulness, you will be the sooner satisfied in God's providence, seeing he
doth all things well. The apostle bids them, 1 Peter iv. 19, put
your souls in Christ's hands, and hold on your duty with courage and
confidence, cheerfully and constantly. You have no reason to doubt
but Christ will take the custody and charge of the soul that is com-
300 SERMONS UPON PSALM CXIX. [SfiR. LXXXIV.
mitted to him : 2 Tim. i. 12, ' I know whom I have believed, that he
is able to keep that I have committed to him.' Venture your souls in
this bottom ; he hath power to keep it, he hath pawned his faithfulness
in the promise.
SEKMON LXXXIV.
Let, I pray thee, thy merciful kindness be for my comfort, according
to thy word unto thy servant. VER. 76.
IN the foregoing verse he had acknowledged that God had afflicted
him, and now he prayeth that God would comfort him. The same
hand that woundeth must heal, and from whom we have our affliction
we must have our comfort : Hosea vi. 1, ' Come, let us return unto
the Lord ; for he hath torn, and he will heal us ; he hath smitten, and
he will bind us up.' Affliction is God's judicial act, a kind of putting
the creature in prison; which being done by the supreme judge, who
hath an absolute power to save and to destroy, to ruin or pardon, there
is no breaking prison or getting out without his leave.
He doth there not only speak of affliction, but of the justice and
faithfulness which God showed in it.
1. Justice. Those that humbly confess the justice of his strokes
may with the more confidence implore his mercy. Judgment hath
done its work when the creature is humble and penitent, There lieth
an appeal then from the tribunal of his justice to the throne of his
grace. Though our sins deserve affliction, yet there is comfort in the
merciful nature of God and the promises of the gospel. David first
acknowledgeth that he was justly afflicted, and then he flieth to mercy
and beggeth comfort.
2. He observeth also a faithfulness in all God's dispensations ; he
doth not afflict his children to destroy them, but to prepare them for
the greater comfort. As one of his children and servants, David sueth
out his privilege. God, that is just and true, will also be kind and
merciful. To have judgment without mercy, and desolation without
consolation, is the portion of the wicked : but, Lord, saith he, ' I am
thy servant,' therefore ' I pray thee let thy merciful kindness be for
my comfort.'
So that you see this request is fitly grafted upon the former acknow
ledgment. In it observe
1. The original cause of all the good which we expect, thy merciful
loving-kindness.
2. The effect now sued for, be for my comfort, or to comfort me.
3. The instrument or means of obtaining it, which is double :
[1.1 On God's part, the word, according to thy word.
[2.J On our part, prayer, let, I pray thee.
(1.) In the word there is the relief discovered and offered, and
thereby we are encouraged and assured.
(2.) On our part there is prayer, in which we act faith and spiritual
desire.
VER. 76.] SERMONS UPON PSALM cxix. 301
(3.) We have hope given in the word, and we sue it out hy prayer.
(4.) The subject capacitated to receive this effect, from that cause,
in this order, iliy servant,
Doct. That the people of God have liberty, and much encouragement
from God's merciful nature and promises, to ask comfort in their
afflictions.
This point will be best discussed by going over the parts and
branches of the text as they have been laid forth to you.
First, The primary and principal cause of all comfort is the merciful
kindness of God. We read in 2 Cor. i. 3, that he is ' the father of
mercies;' and then it presently followeth, that he is 'the God of all
comfort.' The remedy of all our evils lieth in the mercy of God, and
his kindness and goodness is the fountain of all our blessedness. I
shall inquire
1. What his merciful kindness is.
2. What special encouragement this is to the people of God.
1. What his merciful kindness is. You see here is a compound
word, which importeth both his pity and his bounty. Here is merci
fulness and kindness mentioned. First, His mercifulness. Mercy
hath its name from misery. Misericordia is nothing else but the
laying of the misery of others to heart, with intention of affording
them relief and succour. In God it noteth his readiness to do good
to the miserable, notwithstanding sin. The motion cometh from
within, from his own breast and bowels : for ' our God is pitiful and of
tender mercy/ James v. 11 ; and the act of it is extended and reached
out unto the creature in seasonable relief, for the throne of grace was
erected for this purpose, Heb. iv. 11. Two tilings there are in mercy
(1.) A propension and inclination to commiserate the afflicted ; (2.)
A ready relief and succour of them according to our power, ajffec-
tus et effeclus. (1.) There is a compassion or being affected with the
misery of others. This properly cannot be in God, in whom as there is
no passion, so strictly speaking there is no compassion. Yet some
thing analogous there is, a taking notice of our misery, something like
a pity arising in his heart upon the sight of it, which the scripture
frequently ascribeth to God, and we can best understand as we con
sider the divine perfections shining forth in the human nature of
Christ : Exod. ii. 24, he ' heard their groaning ; ' and Isa. Ixiii. 9,
' In all their afflictions he was afflicted ; ' Judges x. 16, ' His soul was
grieved for the misery of Israel ; ' forms of speech taken from the
manner of men, who use to be thus affected when they see a miserable
object. God in his simple and perfect nature cannot be said either to
joy or grieve, but he carrieth himself as one thus affected. Or these
expressions were laid in aforehand to suit with the divine perfections
ns manifested in Christ, who is touched with a feeling of our infirm
ities. (2.) Mercy noteth the actual exhibition of help and relief to
the miserable. When his people cry to him, he runneth to the cry :
Ps. Ixxviii. 38, ' He being full of compassion, forgave their iniquity
and destroyed them not ; yea, many a time turned he his anger away,
and did not stir up all his wrath.' Mark, there God's forgiving the
iniquity was not inflicting the temporal punishment or destroying the
sinner presently ; the cause of all was not any good in the sinner, but
302 SERMONS UPON PSALM CXKI. [&ER. LXXXIV.
pity in God, that moved him to spare them for the time. So he doth
sometimes for those that cry to him but in a natural manner, as a beast
maketh its moan when it is in pain. But much more will his com-
surely have mercy upon him, saith the Lord.' When Ephraim was
bewailing his sins, God taketh notice of it, and returneth an answer
full of fatherly affection, that he would surely show him mercy.
God's compassion proceedeth from love as the cause, and produceth re
lief as the effect. Secondly, the next word is kindness ; that noteth the
bounty of God, or his free inclination to do good without our merit, and
against our merit. The cause is not in us, but himself. We draw an
ill picture of God in our minds, as always angry and ready to destroy.
No ; the Lord is kind, and that many times to ' the unthankful and to
the evil,' Luke vi. 35. We should all enlarge our thoughts more about
God's merciful nature, that we may love him more, that we may not
keep off from him. As long as we think he delighteth in the creature's
misery, or seeketh occasions of man's ruin and destruction, God is
made hateful. No ; you must conceive of him as one that is kind,
that ' doth not afflict willingly, nor grieve the children of men,' Lam.
iii. 33, but is ready to do good upon all occasions. We need not fear
any hurt from God, but what we willingly bring upon ourselves. He
destroyeth not humble souls that lie at his feet, and would have mercy
upon his own terms.
2. What encouragement this is to the people of God.
[1.] It is an encouragement, because the object of mercy is
misery. Mercy is favour shown to a miserable person. Now,
the more sense of our misery, especially of our true misery, which
is sin, the greater hopes. So that the broken-hearted are more
capable of his mercy than others are. God will ' revive the spirit
of the contrite ones,' Isa. Ivii. 15-17. He taketh care to comfort
them and to look after them, whatever be neglected, Isa. Ix. 2.
None are so apt to presume of mercy as the careless, nor none less
capable of mercy, or more deserve judgment. While we make nothing
of sin it is easy to believe mercy. In a time of peace sin is nothing,
vanity and carnality nothing, a negligent course of profession nothing,
vain talk, idle mis-spence of time, pleasing the flesh with all it craveth
is nothing, and there needeth no such niceness and strictness God is
merciful ; but when the conscience is awakened, and we see our ac
tions with their due aggravations, especially at the hour of death, and
when earthly comforts fail, then it is hard to believe God's mercy.
Sin is a blacker thing than they did imagine, and they find it another
manner of thing than ever they thought of ; and the same unbelief
that now weakens their faith about their duty, and what belongeth to
their duty, doth now weaken their faith about their comfort, and what
belongeth to their comfort. Those that now question precepts will
then question promises. Well, then, the careless and negligent are
not capable objects of the tenders of mercy ; but the sensible, and the
contrite, and the serious, these are the fittest objects, though they
think themselves farthest off from mercy. Those that have a deep
Vi;i:. 76.] SERMONS UPON PSALM cxix. 303
sense of their own unworthiness most see a need of mercy, and most
admire mercy, Gen. xxxii. 10. They see that mercy doth all, that
there is somewhat of the pity and kindness of God in all things vouch
safed. They apprehend they are always in some necessity, or in some
dependence, and they are unworthy, and that it is at God's mercy to
continue or take away any comfort they have. Health, liberty,
strength, all is dipped in mercy, continued in mercy, restored at
mercy.
[2.] It is an encouragement to us, because the scripture saith so
much of this mercy in God. Id agit iota scriptura, ut credamus
in Deum, saith Luther. It is natural to him : 1 Cor. i. 3, ' The
father of mercies/ not pater ultionum, but misericordiarum ; he is
as just as he is merciful, but he delighteth in the exercise of one
attribute more than the other Micah vii. 18, the other his ' strange
work.' There is a fulness and plenty, abundant mercy, 1 Peter i.
3 ; and Ps. li. 1, ' According to the multitude of thy tender mercies.'
Our wants are many, and so are our sins ; only plentiful mercy can
supply and overcome them. They are tender mercies, compared with
those of a father and a mother. Of a father : Ps. ciii. 13, 'As a
father pitieth his children, so doth the Lord pity those that fear him.'
We need not much entreat a father to pity his child in misery. An
earthly father may be ignorant of our misery, as Jacob in Joseph's
case : an earthly father pitieth foolishly, but God wisely, when it is
most for our benefit ; an. earthly father's pity may go no further than
affection, and cannot always help his children and relieve their misery.
But God, as he is metaphorically said to have the affection, so he hath
an all-sufficient power to remove any evil present, or avert that which
is imminent. With that of a mother : Isa. xlix. 15, ' Can a woman
forget her sucking child, that she should not have compassion on the
son of her womb ? yea, they may forget, yet I will not forget thee,' saitli
the Lord. In the general, passions in females are more vehement,
especially in human creatures ; the mother expresseth the greatest ten
derness and largeness of love. God hath the wisdom of a father and
bowels of a mother. Mark, it is not to an adopted child, but to her
own son, her sucking child that hangeth on her breast, cannot sub
sist without the mother's care. Mothers are wont to be most chary
and tenderly affected towards them, poor helpless infants and children,
that cannot shift for themselves ; nature hath impressed this disposi
tion on them. Suppose some of them should be so unnatural as to
forget their sucking babes, which is a case rare to be found, yet ' I
will not forget you,' saith the Lord. They are durable compassions :
' His compassions fail not,' Lam. iii. 22. They are continual mercies,
supplying daily wants, pardoning daily failings, bestowing daily mercies.
Oh, that the miserable and the wretched, those that find themselves so,
could .believe this and plead this, and cast themselves in the arms of
this merciful Father ! Surely the penitent are not more ready to ask
than he to give : ' Therefore let us come boldly to the throne of grace/
Heb. iv. 16. Let not our sins keep us from him ; our misery rather
than our worthiness is an object of his mercy.
[3.] His mercy is more to his people than to others. There is a
general mercy and a special mercy. (1.) There is a general mercy
304 SERMONS UPON PSALM CXIX. [SER. LXXXIV.
by which God sustaineth and helpeth any creature that is in misery,
especially man : so Christ calleth him merciful as he showeth himself
' kind to the unthankful and evil,' Luke vi. 36. Had it not been for
this mercy the world had been long since reduced into^ its ancient
chaos, and the frame of nature dissolved. (2.) There is a special
mercy which he showeth to his people, pardoning their sins, sanctify-
in- their hearts, accepting their persons. So ' of his mercy hath he
saved us,' Titus iii. 4, 5 ; ' Quickened us ;' Eph. ii. 4, 5, ' God, who is
rich in mercy, for his great love wherewith he loved us, even when we
were dead in sins, hath quickened us together with Christ/ This
showeth God hath more mercy for his people than for others. Now
this is a great encouragement, he that took pity upon us in our lost
estate, and did then pardon our sins freely, will he n 
