V
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.
THE
WORKS OF THOMAS MANTON, D.D.
VOL. VIII.
COUNCIL OF PUBLICATION,
W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational
Union, Edinburgh.
JAMES BEQG, 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.
General tfDitor.
REV. THOMAS SMITH, D.D., EDINBURGH.
THE COMPLETE WORKS
OF
THOMAS MANTON, D.D.
VOLUME VIII
CONTAINING
SEVERAL SERMONS UPON THE CXIX. PSALM.
LONDON:
JAMES NISBET & CO., 21 BEENEES STEEET.
1872.
PRINTED BV BALLANTYNE AND COMPANY
EDINBURGH AND LONDON
CONTENTS.
SEVERAL SERMONS UPON THE cxix. PSALM.
SERMON CIV. " Thou, through thy commandments, hast made
me wiser than mine enemies ; for they are ever
with me," ver. 98, , . .3
CV. " I have more understanding than all my teachers :
for thy testimonies are my meditation," ver. 99, 9
CVI. " I understand more than the ancients, because I
keep thy precepts," ver. 100, . . .14
CVII. " I have refrained my feet from every evil way,
that I might keep thy word," ver. 101, . 25
CVIII. " I have not departed from thy judgments : for
thou hast taught me," ver. 102, . . 36
; , CIX. " How sweet are thy words unto my taste ! yea,
sweeter than honey to my mouth," ver. 103, . 43
CX. " Through thy precepts I get understanding :
therefore I hate every false way," ver. 104, . 53
CXI. " Therefore I hate every false way," ver. 104, . 59
CXII. " Thy word is a lamp unto my feet, and a light
unto my path," ver. 105, . . .64
CXIII. " Thy word is a lamp unto my feet, and a light
unto my path," ver. 105, . . .74
CXIV. " I have sworn, and I will perform it, that I will
keep thy righteous judgments," ver. 106, . 80
CXV. " I have sworn, and I will perform it, that I will
keep thy righteous judgments," ver. 106, . 88
CONTENTS.
PAGE
SERMON CXVI. " I am afflicted very much : quicken me,
Lord, according unto thy word," ver. 107, 94
CXVII. "Quicken me, Lord, according unto thy
word," ver. 107, . .100
CXVIII. " Accept, I beseech thee, the free-will-offer
ings of my mouth, Lord, and teach me
thy judgments," ver. 108, . 106
GXIX. " My soul is continually in my hand : yet do
I not forget thy law," ver. 109, . . 114
CXX. " The wicked have laid a snare for me ; yet I
erred not from thy precepts," ver. 110, . 127
CXXI. " Thy testimonies have I taken as an heri
tage for ever : for they are the rejoicing
of my heart," ver. Ill, . . .134
CXXII. "Thy testimonies have I taken as an heri
tage for ever : for they are the rejoicing
of my heart," ver. Ill, . . -141
,, CXXIII. " I have inclined my heart to perform thy
statutes always to the end," ver. 112, . 148
CXXIV. " I hate vain thoughts : but thy law do 1
love," ver. 113, . . .155
CXXV. " Thou art my hiding-place and my shield :
I hope in thy word," ver. 114, . . 166
CXXVI. " Depart from me, ye evil-doers : for I will
keep the commandments of my God,"
ver. 115, . . . .177
,, CXX VII. "Uphold me according unto thy word, that
I may live ; and let me not be ashamed
of my hope," ver. 116, . . .188
CXX VIII. "And let me not be ashamed of my hope.
Hold thou me up, and I shall be safe ;
and I will have respect unto thy statutes
continually," ver. 116, 117, . . 198
CXXIX. " Thou hast trodden down all them that err
from thy statutes : for their deceit is false
hood," ver. 118, . . . 208
CXXX. " Thou puttest away all the wicked of the
earth like dross : therefore I love thy
testimonies," ver. 119, . 220
CONTENTS. VI 1
SERMON CXXXI. "My flesh trembleth for fear of thee, and
I am afraid of thy judgments," ver. 120, 230
CXXXII. " I have done judgment and justice : leave
me not to mine oppressors," ver. 121, . 238
CXXXIII "Be surety for thy servant for good: let
not the proud oppress me," ver. 122, . 248
CXXXIV. "Be surety for thy servant for good: let
not the proud oppress me," ver. 122, . 257
CXXXV. "Mine eyes fail for thy salvation, and for
the word of thy righteousness," ver. 123, 263
CXXXVI. "Deal with thy servant according to thy
mercy, and teach me thy statutes," ver.
124, . . . . . 273
CXXXVII. " I am thy servant ; give me understanding,
that I may know thy testimonies," ver.
125, . . . t . 285
CXXXVIII. "It is time for thee, Lord, to work; for
they have made void thy law," ver. 126, 296
CXXXIX. " Therefore I love thy commandments above
gold; yea, above fine gold," ver. 127, . 307
CXL. "Therefore I esteem all thy precepts con
cerning all things to be right ; and I
hate every false way," ver. 128, . . 320
CXLI. "Thy testimonies are wonderful: therefore
doth my soul keep them," ver. 129, . 333
CXLII. "Thy testimonies are wonderful: therefore
doth my soul keep them," ver. 129, . 342
,. CXLIII. " The entrance of thy word giveth light ; it
giveth understanding to the simple,"
ver. 130, . . . . 346
CXLIV. " I opened my mouth, and panted : for I
longed for thy commandments," ver.
131, . . . . .357
CXLV. " Look thou upon me, and be merciful unto
me, as thou usest to do unto those that
love thy name," ver. 132, . . 365
vili p CONTENTS.
PAGB
SERMON CXLVI. " As thou usest to do unto those that love
thy name," ver. 132, . .371
CXLVII. " Order my steps in thy word : and let not
any iniquity have dominion over me,"
ver. 133, . . . .381
CXLVIII. "And let not any iniquity have dominion
over me," ver. 133, . . 389
CXLIX. "Deliver me from the oppression of man: so
will I keep thy precepts," ver. 134, . 398
CL. " Make thy face to shine upon thy servant ;
and teach me thy statutes," ver. 135, . 408
CLI. "Eivers of water run down mine eyes, be
cause they keep not thy law," ver. 136, 420
GUI. " Eivers of water run down mine eyes, be
cause they keep not thy law," ver. 136, 431
CLIII. "Kighteous art thou, Lord, and upright
are thy judgments," ver. 137, . . 437
., , CLIV. "Kighteous art thou, Lord, and upright
are thy judgments," ver. 137, . . 447
CLV. "Thy testimonies, which thou hast com
manded, are righteous and very faith
ful," ver. 138, . . . .454
., CLVI. " My zeal hath consumed me, because mine
enemies have forgotten thy words," ver.
139, . . . .465
CLVIL " Thy word is very pure : therefore thy
servant loveth it," ver. 140, . . 477
CLVIII. "I am small and despised; yet do I not
forget thy precepts," ver. 141, . 489
SEVERAL SERMONS UPON THE
CXIX. PSALM.
VOL. VIII.
SEVERAL SERMONS UPON THE
CXIX. PSALM.
SEKMON CIV.
Thou, through thy commandments, hast made me wiser than mine
enemies; for they are ever with me. VER. 98.
I COME now to the second consideration, they are wiser than their
enemies as to security against their attempts, and that enmity and
opposition that they carry on against them ; they are far more safe by
walking under the covert of God's protection, than their enemies can
possibly be, to have all manner of worldly advantages. I shall prove
it by this argument, because they are more prepared and furnished as
to all events. A godly wise man is careful to keep in with God ; he is
more prepared and furnished, can have a higher hope, more expectation
of success, than others have ; or if not, he is well enough provided
for, though things fall out never so cross to his desires.
1. As to success. Who hath made wiser provision, think you, he
that hath made God his friend, or he that is borne up with worldly
props and dependences ? they that are guided by the Spirit of God, or
they that are guided by Satan ? those that make it their business to
walk with God step by step, or those that not only forsake him, but
provoke him to his face ? those that break with men and keep in with
God, or those that break with God ? Surely a child of God hath more
security from piety than his enemies can have by secular policy,
whereby they think to overreach and ruin him. The safety of a
child of God lieth in two things (1.) God is his friend ; (2.) As
long as God hath work for him to do, he will maintain him and bear
him out in it.
[1.] God is his friend ; and that must needs be a man's wisdom
when he complies with the will of him upon whom he depends. All
things do absolutely depend upon the providence of God ; he hath wis
dom^ strength and dominion over all events. The wisdom of God is
on his side, and therefore it is but the wisdom of men against him. If
the difference only lay between men and men, the craft and policy of
their enemies and their own craft and policy, the scales would soon
break of their enemies' side, for they are wiser in their generation, Luke
xvi. They have great abilities and great malice, which sharpens men's
4 SERMONS UPON PSALM CX1X. [SEB. CIV.
understandings ; they have a large conscience, and more liberty to do
what they will ; so that a child of God is gone if it were to oppose
craft with craft; and usually they carry their matters more subtilly,
laying hidden snares and profound counsels ; whereas the children of
God carry it simply and plainly. But then there is a wise God to act
for a foolish people, and sometimes God may give his people great
abilities ; as Joseph was wiser than his brethren, Moses wiser than the
Egyptians, Daniel than all the magicians of Babylon. But yet usually
parts and secular wisdom are given to the enemies. Only a child of
God hath this point of wisdom above the enemies, he taketh in with
the wise God, which is the ready and compendious way to success ;
whereas secular wisdom takes a long way about, and must work through
many mediums and subordinate causes before the intended effect can
be brought about : Ps. xxxvii. 12, 13, ' The wicked plotteth against the
just.' God is the other party : ' The Lord shall laugh at him ; for he
seeth that his day is coming/ He doth not say the just counterbalance
the wicked, or strains his wit to match his enemy with craft, but God
hath a providence and love, ever waking on his behalf ; therefore it lies
not between policy and piety, but between men's craft and God's wis
dom. Then he hath the power of God on his side, and therefore he is
wiser than his enemies, he is of the stronger side : Gen. xvii. 1, ' I am
God all-sufficient ; walk before me and be thou perfect/ All warping
comes from doubting of God's all-sufficiency, evidenced by our carnal
fear, and our distrustful care what shall become of us and how we shall
do to live. Certainly, if God be able, we need not doubt, or run to in
direct courses. Again, he hath him of his side who hath dominion over
all events. Carnal policy is full of jealousies ; they know not what
will succeed, they have no sure bottom to stand upon ; they are not
sure of events, when their business is never so well laid. But now a
child of God is wiser, and hath much the more comfortable course, as
well as successful ; he can do his duty, and leave the event to God.
When a business is never so well and cunningly laid, yet God loves to
dispose of events, and to take the wise in their own craft,' Job v. 12,
13. They are outwitted, and they outreach themselves, that so Christ
may, as it were, get upon the devil's shoulders, and even be beholden
to Jhis enemies. Never are they such fools as when they seem to say
things wisely against God and his people. Carnal wisdom is the
greatest folly : it brought Moses to the flags, but Pharaoh to the bot
tom of the sea. The devil was the first fool of all the creation, and
ever since his first attempts against his God he hath been playing the
fool for these thousands of years. The tempting our first parents
seemed a masterpiece of wit, but it was indeed the ruin of his king
dom. So in the attempts of wicked men against his people, God still
disposeth of the event contrary to their aim.
[2] As long as God hath work for him to do, he will maintain him
and bear him out in the midst of all dangers; that is certain; as he
did David in the very face of Saul. There is an invisible guard set
upon plain-hearted and zealous Christians; every day they do as it
were, by their pleading against the corruptions of wicked men' exas-
ale them ; they are in the secret of God's presence, and are kept
lone know how ; none so nigh to dangers, yet none so free from them ;
YER. 98.] SERMONS UPON -PSALM cxix. 5
in the lion's mouth, yet preserved, as Christ lived in the midst of his
enemies, yet they could not touch him till his hour was come, John
xi. 8-10. Christ had work to do in Judea: 'Master/ say the dis
ciples, ' the Jews of late sought to stone thee, and goest thou thither
again ? And Jesus answered, Are there not twelve hours in the day ?
If any man walk in the day he stumbleth not, because he seeth the
light of this world ; but if a man walk in the night he stumbleth, be
cause there is no light in him/ In the disciples' question is bewrayed
the true genius of carnal fear. Oh, men say, why will you go run
yourself into the mouth of danger ? They think the discharge of duty
will cost them their utter ruin : ' Master, the Jews sought to kill thee/
Now Christ's answer showeth that men should not choose their way
according to their apprehensions of danger and safety, but as God
cleareth a call to them ; he answers by a similitude taken from God's
order in the course of nature. God made the day for work, and the
night for rest and sleep ; now as long as men have daylight they will
not stumble, but if they set forth in the night, then they would
stumble. The meaning is, as long as a man hath a clear call from
God (for a call from God is compared to the day), and can say, This
is a duty God hath put upon me, he hath daylight, he shall not
stumble ; though he doth come and go in the face and teeth of enemies
on God's cause, and plead against their corruptions and base miscar
riages, he shall not stumble. Indeed, when a man is in the dark, and
knows not what God's mind is, then he is ever and anon stumbling.
A Christian is to study his duty rather than his danger, and then leave
t he care of all events to God ; he is in a safe course when he is in
God's way, and shall not be interrupted till he have finished his work:
Luke xiii. 31, 32, ' The Pharisees said unto him, Get thee out, and
depart hence, for Herod will kill thee. And he said, Go tell that fox,
Behold, I cast out devils, and I do cures to-day and to-morrow, and the
third day I shall be perfected.' If he cast himself into troubles, he is
sure they are not sinfully procured ; but men that run on danger with
out a calling may meet with many a snare, or he that doth not observe
his call meet with more difficulties than ever he thought of: 1 Peter
iii. 13, ' And who is he that will harm you, if ye be followers of that
which is good ? ' The best way to eschew trouble is to adhere closely
to what is right in the sight of God ; he can allay their fury, putting
convictions upon their conscience. A man would think to stand nicely
upon terms of duty is to run in harm's way ; and there are none so
much harmed, maligned, and opposed in the world as those that follow
that which is good, as those that will have no fellowship with the un
fruitful works of darkness, but will reprove them rather ; possibly they
may hate and malign you if you keep to that which is good, but they
cannot harm your consciences. God can allay the rage of men, by
putting convictions upon their consciences, evidencing your sincerity ;
as the history saith, when the Arians persecuted the orthodox Chris
tians, they durst not meddle with Paulinus out of reverence. There
fore who will harm you if you be followers of that which is good ?
2. In case things succeed ill with him, and contrary to his expecta
tion, yet they are wiser than their enemies can be, because they have
provided for the worst. Carnal policy is but wisdom in opinion for a
Ij SERMONS UPON PSALM CXIX. [SER. CIV.
time, not always, while they have matter to work upon in the world ;
but these always, in prosperity and adversity.
[1.] Because he hath secured his great interest, which lies in the
favour of God and in hopes of eternal life. God, by his command
ment, hath taught him this wisdom, to make sure of the kingdom of
God, and then a man is safe ; whatever happens, nothing can befall
him that doth endanger his hopes, or endamage his interest in Christ ;
if they kill him, they do but put him there where he would be ; he
hath secured his great interest ; persecutors cannot reach the better
part : Luke xii. 4, they ' kill the body, after that they can do no more/
A good man, let them do what they can, can come to no hurt ; he is
indeed like a die ; cast him high or low, still he falls upon his square ;
he hath a bottom to stand upon, hopes to support him.
[2.] Because he hath fitted his spirit for all kind of conditions. A
man that is to go a long journey must prepare for all weathers ; so a
Christian must learn to be abased as well as to abound, Phil. iv. Now
a mortified man hath the advantage of all the world ; a man that is
dead to worldly interests hath the advantage of all others for doing
and suffering for God, and in noble and generous actions. It is our
affections that increase our afflictions, that make us so base and pusil
lanimous : 1 Cor. vii. 31, ' Rejoice as if you rejoiced not, weep as
though ye wept not/ If our hearts did not rejoice so much in the
creature, if we were in a greater indifferency to worldly .things, the
loss and miscarriage of them would not surprise us with so great ter
ror. A mortified man is wiser than other men, because he hath
plucked out the root of all trouble, which is an inordinate affection ;
and then let his condition be never so bad, he is fortified. Temper
ance makes way for patience : 2 Peter i. 6, ' Add to temperance,
patience/ Temperance, or a moderation in the enjoyment of all
things, tends to patience in the loss of them. A man that possesseth
them without love can lose them without grief. They may lessen his
estate, but cannot lessen his comfort. Therefore this is the man that
can 'pray always, rejoice evermore, in everything give thanks/ for
giving and taking, for the word of God hath taught him this holy
weanedness from worldly things.
[3.] He can look to the end of all things, not only to the present,
but the future : Heb. xi. 1, ' Faith is the substance of things hoped
for, the evidence of things not seen/ He can see victories in a down
fall ; and this is a wisdom proper to faith, to see the overthrow of the
church's enemies when they rise up and prosper. A natural man may
look above his condition as long as he seeth any probability in second
causes, but ' faith is the evidence of things not seen/ When there is
no probable way, then it can look above them. Eeason usually is
short-sighted, it 'cannot see afar off,' 2 Peter i. 9 ; it cannot look be
yond the cloud and veil of present discouragement. But now faith
can see one contrary in another, see a good end in bad means, and
those things that make against them to make for them ; and what in
itself is hurtful, is altogether tempered by God's hand, and to the
greatest good, Rom. viii. 28 ; Ps. xxxvii. 37, 38, ' Mark the perfect man,
and behold the upright ; for the end of that man is peace but the
end of the wicked shall be cut off;' and Ps. Ixxiii. 17, ' I went into
VER. 98.] SERMONS UPON PSALM cxix. 7
the sanctuary, and there I understood their end.' Those that are
governed by sense, will, and passion, cannot be wise, for they do not
see to the end ; but he that lives by faith looks not to appearances,
but seeth the end ; therefore this man can bear up with hope and
courage in the midst of all difficulties and troubles.
Use 1. Caution against two things carnal fear and carnal policy.
1. Against carnal fear. Many are troubled when they consider the
power and cunning of the enemies of God's people. Ay ! but you
need not be dismayed when you do, in the simplicity of your hearts,
give up yourselves to the direction of God's word ; you need not fear
all their craft ; when they are confounded and broken to pieces by
their own devices, you shall stand firm. It seemeth to be the greatest
folly in the world to keep at a distance from the rising side ; in time it
will be found to be the greatest wisdom. You think they carry their
matters with a great deal of cunning, whilst they slight God and tread
the unquestionable interests of Christ under foot, and that the cause
of God will never get up again. Since they reject the word of God,
what wisdom have they ? Jer. viii. 9. When you fail, will you believe
the word of God, or the doubtful face of outward things ? Be sure
once you are in God's way, and then you cannot miscarry finally. Will
not Christ uphold the ministry in despite of the devil and evil men ?
Have we not the word of God to secure these hopes for us ? There
fore what need we fear what wicked wretches attempt against us?
Doth not God love righteousness ? Will he not take vengeance ? And
in their highest prosperity, may not we see their downfall ? There
fore why should we be afraid ?
2. Then take heed of carnal policy ; for we are made wiser than our
enemies through the commandment. We must not oppose craft with
craft, for so Satan will be too hard for us in the use of his own wea
pons. That is not wisdom to run to shifts, and to carnal and sinful
devices. There is a wisdom that is necessary for the children of God :
Mat. x. 16, 'I send you forth as sheep in the midst of wolves ; be wise
as serpents, simple as doves.' Ever it was so with God's people ; they
are sheep in the midst of wolves, destitute of all outward support : ' Be
ye therefore wise as serpents and harmless as doves/ Carry yourselves
prudently and holily in my service. That wisdom and knowledge
which doth not agree with justice, but puts upon doing things that are
unjust, that is craft, not wisdom. Now though Christ hath bid us be
wise, yet he hath forbidden us to be crafty. When you run to carnal
shifts, you think to be wiser than God. All the mischiefs of the pre
sent age have merely been occasioned by unbelief. We durst not trust
God in his own way, but will run to carnal practices merely to prevent
evil, and you see how we are entangled in all manner of confusion.
Jeroboam would be wiser than God ; God would have settled the king
dom upon him, but he ran to a way of his own, and that was his un
doing. Take heed of this fleshly wisdom : 2 Cor. i. 12, ' Not in fleshly
wisdom, but in simplicity and godly wisdom.' The more simple and
plain a Christian walks according to the direct letter of the scripture,
the more safe he is ; but when he doth run to those baser courses,
merely out of distrust to God, all things come to ruin. Carnal policy
never succeeds well with the children of God ; never did a Christian
8 SERMONS UPON PSALM CXIX. [SflR. CIV.
thrive by carnal policy, or using carnal fetches for carnal ends ; God
crosseth them. A man that will walk by the light of his own fire is
sure to be led out of the way of peace and happiness. When they for
sake the light of God's word and Spirit, and follow a false light, they
run into sorrow and inconvenience ; and therefore weaker Christians are
sometimes safer than those of stronger parts, that lean to their own
understandings and trust to carnal policy.
Use 2. To prize the scriptures, because of this wisdom, that is to be
gotten in them. A very poor creature that walks in the fear of God
is wise to avoid the chiefest danger, to secure the greatest interest, to
avoid hell beneath, Prov. xv. 24 ; that wisdom hath escaped the greatest
danger, the wrath of God, and made sure of heaven, Christ, and salva
tion, his great interest. He that gives up himself to be governed by
God's word, though never so plain and simple, will be found to be the
wisest in the issue : Ps. cxix. 24, ' Thy testimonies are my delight and
iny counsellors/ When God's testimonies are the men of our counsel,
this is that which will give true wisdom. All things in this world
are mutable and uncertain, they continue not long ; we cannot foresee
all changes, therefore a wise man may be mistaken sometimes, and do
things he could wish were never done if he had consulted with God.
Therefore now be wise ; this will tell you when to act and when to
forbear, not to be over-wise nor over-foolish.
Use 3. To get this wisdom from, the word of God that will make
you wiser than your adversaries : Prov. iv. 7, ' Get wisdom, that is the
principal thing, and with all thy gettings get understanding.' There
are some maxims (if we would have this wisdom so as to be wiser than
our enemies) and some graces.
First, Some maxims :
1. Season the heart with this principle, that it concerns you to
secure your interest in Christ rather than the world, Mat. vi. 34
T.f-ll'-rt V^TT- O?
Luke xiv. 26.
or
2. That we should not be solicitous about events so much as duty
about dangers so much as sin, 1 Chron. xix. 13 ; 2 Tim. iv. 17, 18.'
3. That in a way of duty it is better to depend upon Christ's care
over us, without using any carnal reaches to secure ourselves 1 Peter
v. 7, iv. 19.
Horn iii eaS Pe Pe d 1S either g dj r tends t0 g d '
5. That when deliverance is more for our turn than bondage, yokes,
and oppression, we shall be sure to have it. God hath engXed him
self by covenant that < he will withhold no good thing/ Ps. Ixxxiv. 11.
6 Close adherence to God, and constancy in obedience, is the surest
way to present ease and future deliverance Ps cxxv 3
*'*- trouble by
he
,
oln en fffp OU1 ' fr rSaiT , wiser tha ? we ' when his opposition draws
us to sin then and then only are we foiled by our adversary
Secondly, There are some graces also make us wise
this wisdom faith is necessary. If we could but depend upon
VER. 99.] SERMONS UPON PSALM cxix. 9
God in a good, plain, and downright course, we would not run to
shifts, nor change ourselves into all shapes and colours, cameleon-like
(unless it be white) ; but you would support yourselves with this, that
he would maintain you and bear you out.
2. Fear of God, which makes us tender of spirit, that we dare not
offend God nor break a rule for all the world ; he fears a command
ment more than a thousand dangers : Prov. xiii. 13, ' He that fears the
commandment shall be safe from fear of danger.' If a commandment
stand in his way, he dares not go through ; it is more than if all the
terrors of the world stand in his way ; he will endure all hazards rather
than break through a command.
SERMON CV.
I have more understanding than all my teachers : for thy testimonies
are my meditation. VER. 99.
DAVID had spoken of his affection to the word of God, and then men
tioned one special ground thereof, which was the wisdom that he got
thereby ; now this wisdom is amplified, by comparing it with the wis
dom of others. Three sorts of men he mentioneth enemies, teachers,
ancients. The enemies excel in policy, teachers in doctrine, and
ancients in counsel ; and yet by the word was David made wiser than
all these. Malice sharpens the wit of enemies, and teacheth them the
arts of opposition ; teachers are furnished with learning ; but ancients,
they grow wise by experience : yet David, by the study of the word,
excelled all these. In the text we may observe two things :
1. David's assertion concerning his profiting by the word of God, /
have more understanding than all my teachers.
2. The reason, taken from his diligent use of the means, for thy
testimonies are my meditation.
For the first of these, ' I have more understanding than all my
teachers,' to clear the words :
1. It is certain that he speaks not this of his extraordinary revela
tions as a prophet, but of that wisdom which he got by ordinary means.
The holy men of God in the Old Testament, considered as prophets,
so they had extraordinary visions and revelations. Now David speaks
of that kind of knowledge got by the ordinary means, not those special
revelations made to the prophets ; for he renders the reason of it, ' Thy
testimonies are my meditation.'
2. It is certain he speaks not this by way of boasting ; for this is a
psalm of instruction, not a history or narrative. Now the children of
God would not commend their failings to the imitation of others, and
this which David speaks is rendered as a reason of his respect ; by the
word he got wisdom above his teachers, enemies, and ancients.
_ Briefly, the intent and use of this assertion will be known by con
sidering the quality of these teachers here mentioned. You may look
upon them either (1.) As faulty or defective in their duty; (2.) As
10 SERMONS UPON PSALM CXIX. [SfiR. CV.
performing their duty. In both these notions David was wiser than
they, or a man of a better understanding.
1. If you look upon them under a diminishing notion; so some
would understand it thus, that those which instructed him in human
learning and civil discipline had not understanding as he that medi
tated in God's testimonies. If this were the sense, there is no boast
ing, but only comparing knowledge with knowledge, the knowledge of
the word with the knowledge of ordinary sciences ; and it gives us
this lesson, that the great sages of the world that do excel in secular
wisdom are but fools to a child of God ; they know the secrets of
nature, and he knows the God of nature ; they dispute about the chiefest
good, and he enjoys it ; they know the use of natural things, and he
knoweth the use of spiritual. This wisdom and skill in outward
things, compared with the fear of God, is but vanity ; and the wisest
man must ' become a fool that he may be wise ' with this kind of
wisdom, 1 Cor. iii. 18.
2. You may look upon them as corrupt and sinful. In those days
of Saul, the teachers might be corrupt as well as other ranks and orders
of men ; and then it only implies this, that God gives greater under
standing to his people than to their corrupt guides : Luke xi. 52, ' Woe
unto you lawyers ; for ye have taken away the key of knowledge : ye
entered not in yourselves, and them that were entering in ye hindered.'
The expounders of the law were corrupt, and hindered others from
entering into the kingdom of God. It is a great evil when the church
of God is given up to such kind of guides. But now, in such a case,
they that make conscience of God's ordinances, use private means with
diligence, have more understanding than their teachers : Mat. xxiii.
2, 3, ' The scribes and Pharisees sit in Moses' seat. Whatsoever they
bid you observe, that observe and do ; but do not ye after their works ;
for they say, and do not.' Though they were naught and corrupt
themselves, yet if they bring God's message, it should not be slighted,
because of the office and lawful authority with which they are invested,
though not every way qualified for their station ; and in this sense a
child of God may be wiser than his teachers.
3. We may look upon them as contenting themselves with the naked
theory of God's law, without making conscience of practice ; that they
were such kind of guides that never tasted themselves what they com
mended to others, or practised what they taught ; then ' I have more
understanding than my teachers/ He that excels in practice hath the
best understanding. Practical knowledge is to be preferred before
speculative, as much as the end is to be preferred before the means ;
the end is more noble than the means. Now speculative knowledge is
the means to the end : Ps. cxi. 10, ' A good understanding have all
they that do his commandments.' Not only know what is to be done,
but do what is to be known. As for others, whatever light they seem
to have, they have not wisdom and understanding : Jer. viii. 9, ' Lo,
they have rejected the word of the Lord, and what wisdom is in them ?'
They were boasting of the knowledge of the law, yet there was no wis
dom in them. A mean Christian, that fears God, is a man of more
understanding than he that hath a great deal of head-light and in
this sense may it be well said, the children of God are wiser than their
VER. 99.] SERMONS UPON PSALM cxix. 11
teachers. Many times those that are unlearned rise up and take heaven
by violence, when others, by all their literal and speculative knowledge,
are thrust down to hell.
Suppose it spoken no way in diminution to these teachers, but that
they did their duty.
4. Some comment thus ; that David had more understanding than
all his teachers who taught him the first rudiments of religion, that he
transcended them by far, by God's blessing, in making further progress
in this kind of knowledge. If this were the sense, it would teach us not
always to keep to our milk and to the first principles of religion, but
to wade further and further into these mysteries, Heb. v. 12, 13. We
should go on still, and grow up to a greater fulness in knowledge ac
cording as we have more means and advantages. But this is not the
sense, for he saith, c than all my teachers/ Why then, secondly, take
it for his godly teachers that were every way qualified ; and it is no
new thing for a scholar to exceed his master, and Christians of a pri
vate station many times to excel those that are in office. Look, as in
secular things among the heathens, Aristotle was wiser than Plato his
master, and opposed him in many things, and therefore is called an
ass's colt, that as soon as he was full with the dam's milk, he kicks
her ; he forgot that he was his father. We should, if we can, exceed
our teachers, but not despise them ; and Daniel, chap. i. 20, was wiser
in civil arts than all his teachers, so also it is true as to holy things.
Jesus Christ at twelve years of age puzzled the doctors. Eli brought
up Samuel in the fear of God, but he proved wiser than Eli ; Paul,
brought up at the feet of Gamaliel, Acts xxii. 3, proved a more nota
ble instrument of God's glory > and Austin was taught by Ambrose,
but grew afterwards more eminent than he. Thus David was wiser
than his teachers, and yet they might be faithful and holy. Now he
mentions this partly to commend the Lord's grace, ' Thou hast made
me wiser than my teachers ; ' and partly to commend meditation in the
word, the means by which he got it ; not to boast of his own attain
ments, but to commend grace, and commend the means of grace to
others.
What may we observe from this assertion of David, ' I am. wiser than
my teachers ' ?
06s. 1. The freeness of God's grace in making a difference between
men and men as to measures and degrees of knowledge : 1 Cor. iv. 7,
' Who made thee to differ from another ? and what hast thou that thou
hast not received ?' Some have more and some less understanding,
and all is as God gives out. There is not only a difference between
men and men as to their great distinction of election and reprobation,
but within the sphere of election as to measures of grace. God mani
fests himself to some more than to others ; they are admitted to this
favour, to see more than others into the mind of God, though they have
the same teacher, God's Spirit ; the same rule and direction, God's
word ; the same principles of grace ; yet they have greater measures
of knowledge : the reasons lie in God's bosom and grace. Now this
should be noted, that those which excel should be kept humble, as
being more indebted to grace than others are. and surely none should
be proud because more in debt ; and that those who are excelled might
submit, and be contented to be outshined : John iii. 30, ' Ho must
12 SERMONS UPON PSALM CXIX. [SBR. CV.
increase, but I must decrease.' It should be a rejoicing to them that
God is likely to be glorified more by others ; especially teachers should
rejoice that God should give such a blessing to the ministry, that they
which seem to be under them should see more than they. ^ When those
two quarrelling pronouns, meum et tuum, mine and thine, have no
more use, as in heaven, then we shall fully rejoice in one anothers'
gifts and graces, and what they enjoy it will be our comfort : as,
in a choir of voices, one sings the treble, another the bass ; they are
refreshed, and every one delights not only in his own part and per
formance, but in the part of each other ; all concurs to the harmony ;
so one hath this measure of grace, another another, and all concur to
the glory of God.
Obs. 2. Not only the freeness of God's grace in giving wisdom to
one more than to another, but observe also the sovereignty of God's
distribution. The treasures of grace are at his free disposing, and he
will not be tied to any order ; he gives to every one that measure of
understanding which he sees fit. Indeed his ordinary course is to
bless the teachers of his people with an increase of knowledge, for he
hath promised a more especial presence with the public gift than with
private : Mat. xxviii. 20, ' I am with you to the end of the world/
Yet many times private believers excel their godly teachers in wisdom
and piety. Wisdom is not so tied to the teachers but that God is free
to the giving as much, nay, more, to those that are taught. Though
the general course is, in the ordinary way, that teachers should know
more than the taught, yet God sometimes doth work extraordinarily,
to show his prerogative, and absolute sovereignty; and things revealed
to babes may be hid from the wise and prudent, to show that it is at
his disposing, to hide and manifest as he pleaseth.
Obs. 3. The equity and proportion that he observes in the dispensa
tion of his sovereignty, for David ascribes it to God, but observes that
this came to him as a blessing upon the use of means, ' For thy testi
monies are my meditation.' God gives knowledge to whom he pleas
eth, but those that meditate most thrive most.
There are three sorts of meditation (1.) Of observation ; (2.) Of
study and search ; (3.) Of consideration or inculcative application ;
and all these conduce to make us wise.
1. There is a meditation of observation, when a man compares the
word and providence, and is still taking notice how such a promise
is accomplished, such a threatening made good ; this man will grow
more wise and more understanding than others: Ps. cvii. 43, 'Whoso
is wise, and will observe those things, even they shall understand the
loving-kindness of the Lord.' That is, he that is comparing the
prediction and event, God's proceedings either in justice or mercy
according to his word, how he doth punish and reward his people, and
what visible comments his works are upon his word, he hath a clearer
discerning than others, and they will see more cause to adhere to God,
and yield him more faithful obedience than others.
2. There is the meditation of study and search, they that are inquir
ing into the word of God to find out his mind : Eph. v. 17, ' Be ye not
unwise, but understanding what the will of the Lord is.' ' They that
exercise themselves in the word to find out his mind shall have more
VER. 99.] SERMONS UPON PSALM cxix. 13
of his blessing than those that rest in hearing and reading : * For
with what measure ye mete, it shall be measured to you ; and unto
you that hear, shall more be given,' Mark iv. 24. It is spoken of
measuring to God in ordinances ; as we measure to God in the use of
means, so the Lord will measure out to us in his blessing and the in
fluences of his grace.
3. There is a meditation of consideration, when we consider that
which we read and hear, how it may be for use and practice, and of
what moment it is for our eternal weal or woe. The scripture calls it
consideration : 2 Tim. ii. 7, ' Consider what I say, and the Lord give
thee understanding in all things ;' Ps. 1. 22, ' Consider this, ye that
forget God, lest I tear you in pieces, and there be none to deliver/
The more men consider things with application to their own soul, the
more wise will they grow, and the more understanding in the things
of God, and able to apply all for their own direction ; he will see more
than the teacher ever could express when he gives forth the general
doctrine of faith and manners. But let any meditate upon it, and
urge his own heart, and he shall find something the teacher thought
not of ; and this principally is the sense spoken of in this place. A
man that urgeth his own heart with what is taught, when he hath a
general doctrine applies it to his own soul, and reflects the light of it
upon his own heart, meditates upon it by serious and inculcative
thoughts, will ever find something either the teacher saw not, or seeing
expressed not, see further into this truth than the teacher was aware
of. The life and success of all means doth lie in this meditation.
Obs. 4. ' I have more understanding than my teachers.' We learn
this, that private means is a duty, and meditation must be joined
with public hearing. Many content themselves with public ordi
nances, but make no conscience of private means, as secret prayer, and
debating with themselves by serious inculcative thoughts returning
upon their own heart. Oh ! make conscience of this private duty.
You may prosper and thrive more in a way of grace. When the
apostle laid down the privileges of a justified estate, Kom. viii. 31, he
concludes, ' Now what shall we say to these things ? ' implying we
should urge our own heart upon every general doctrine, or rouse up
ourselves with such a smart question, Heb. ii. 3, ' How shall we
escape if we neglect so great salvation ? ;
06s. 5. We learn, again, that it is good to submit to God's insti
tutions ; though the persons employed in them be never so mean, yet
if they be clothed with lawful authority, by a conscientious attending
upon God's ordinance, we may get a great deal of wisdom more than
the teacher ever had, as they set your thoughts awork. Surely, if
teachers be corrupt, as they sit in Moses' chair, though they are cor
rupt, yet as far as they do God's message they are to be regarded.
Certainly we are not to turn back upon one meaner gifted if godly, or
be a discouragement to those that are weak, though they are not so
able, and have not so strong a gift. God may make a mean teacher a
means for the increasing of knowledge.
06s. 6. We learn the glory of all profiting ; it must not be given to
the instruments, but to God, for the scholar may become wiser than the
teacher ; that is, God may give more grace by an instrument than the
14 SERMONS UPON PSALM CXIX. [SfiB. CVI.
instrument hath in himself, to show that all is of him, that it doth
not lie in the teacher's gift. All profiting must be ascribed to God ;
therefore the glory of all must redound to him, to his grace : 1 Cor.
xv. 10, ' By the grace of God I am what I am ; and his grace which
was bestowed upon me was not in vain : I laboured more abundantly
than they all, yet not I, but the grace of God which was with me.' If
never so able, it is still from God.
Secondly, The reason, 'I have more understanding than all my
teachers : for thy testimonies are my meditation.'
Point. That meditation is a great help towards gracious improve
ment. David grew in such a manner as that he did excel all his
teachers, and he giveth this reason of it : ' For thy testimonies are
my meditation.' The scripture calleth for this : 1 Tim. iv. 15, 'Medi
tate upon these things, give thyself wholly to them, that thy profit
ing may appear to all. So consider what I say, and the Lord give thee
understanding in all things ; ' and Ps. 1. 22, ' Consider this, ye that
forget God, lest I tear you in pieces, and there be none to deliver ; '
and Luke ii. 19, ' Mary kept all these things, and pondered them in
her heart.' Here I might show (1.) What this is ; (2.) What a
notable means this is for spiritual improvement and growth in know
ledge ; to debate things with himself, Who made him, and for what end
he was made. But of this you may see at large, ver. 15.
SEKMON CYL
/ understand more than the ancients, because I keep thy precepts.
VER. 100.
MAN is a rational being, and should close with things more or less as
they do perfect and polish his understanding. Now among all the
inventions of mankind to remedy the defects of nature, not one of them
can compare with the means which God offers for curing of the blind
ness and darkness of the mind which is introduced by the fall. Man
hath found out grammar to rectify his speech, rhetoric to adorn it and
make it more cogent and powerful in persuasion, logic to revive reason,
medicine or physic to preserve the health of the body, politics for go
vernment of human societies, and for ordering our converse with others
in the world, economics for prudent ordering of families, ethics for
the tempering of each man's spirit, that it may live under the domin
ion of natural reason. But mark, for commerce and communion with
God, wherein our happiness lies, there all the inventions of man are
very short, and only the word of God can guide us, and furnish us
with this wisdom ; and because of this is the word so desirous- 1
and precious to the saints. < Oh, how they love the law of God ! ' for
it is their wisdom. Well, David having showed how it prevailed
with his own heart, Oh, how I love thy law ! ' for thereby I get spiri
tual wisdom and understanding; to draw in other men to love and
s udy the word, and to make this motive strong and pressing upon
iem, he doth compare the wisdom that men may get by the word
1 That is, "desirable," or " desired." ED.
VER. 100.] SERMONS UPON PSALM cxix. 15
with other things that look like wisdom ; he compares it with the
sagacity of enemies, the speculation and knowledge of the teacher,
and the prudence we get by age and experience.
1. With the sagacity of enemies, whose wit was sharpened with
their own malice. There he shows that a man that taketh counsel
of the word to secure his great interest, by getting into the favour of
God, and walketh by the plain rule of the word, without consulting
with flesh and blood, hath the advantage of all other men, and will be
found to be the wisest man at length. He compares this wisdom he
got by the word with the speculations and knowledge of teachers. He
that doth not content himself with the naked rules delivered by them,
but labours with his own conscience to make them profitable to his
own soul, he will see more by his own eyes as to the particular duties
and concernments of the spiritual life than his teachers could ever
direct him unto.
2. He compares it here in the text with the wisdom of the ancients,
or men of long experience. By the elders or ancients may be meant
either men of former times, or aged men of the same time.
[1.] Men of former times : Heb. xi. 2, ' By it the ancients or elders
obtained a good report ; ' that is, the holy patriarchs of their time.
If this be meant of men in former times, then tliou hast made me
u'iser than the ancients recommends this observation to us, viz., the
church of God is growing always, and one age sees more than an
other. A dwarf upon a giant's shoulders may see further than he.
The ancients had their measures of light, so hath the present age :
Joel ii. 28-30, ' In the latter days ' meaning the times of the gospeL
all that efflux of time which was between Christ's ascension and his
second coming, is called ' the latter days ' ' I will pour out my Spirit
upon all flesh, and your sons and your daughters shall prophesy, your
old men shall dream dreams, and your young men shall see visions,'
&c. The knowledge which younger ones shall get under the New
Testament is expressed by visions, dreams, and prophecy. These three
were the ways of God's revealing himself to the old prophets ; there
fore it implies that those very truths which the prophets and holy
men of God had by visions, dreams, and prophecies, by such extra
ordinary ways of revelation, will then be commonly known by preach
ing and catechising and other means of instruction in the church of
God : and thus, ' I have more understanding than the ancients.' Suc
ceeding ages may see more into the mind of God ; therefore antiquity
should not sway against truth, and former ages should not prescribe to
succeeding, which grow up to a further latitude and increase in know
ledge.
[2.] Bather let us take it, ' I have more understanding than the
ancients;' that is, than many old men of the same age. They that
are ^slow and dull of conceit, yet by long use they grow wise ; and
having smarted often, they learn by their own harms to become cir
cumspect. But here is the excellency of the word, that it made a
young man wiser than those that are men of age and experience.
Youths well studied in God's law may exceed men" of great experience
and knowledge in arts and sciences. True zeal and piety, and the
defects of his age and want of experiences, are recompensed by the
IQ SERMONS UPON PSALM CXIX. [SER. CVI.
exactness of his rule that he takes to guide him ; if he will but wholly
subject and give up himself to the directions of this rule, he will not
need much experience ; he hath enough to guide him : ' I understand
more than the ancients : because I keep thy precepts/ In which words
you have
1 The benefit that we get by God's precepts, that is understanding.
2. This benefit is amplified by comparing it with the understanding
that is gotten by age and experience, / understand more than the
ancients.
3. The manner of obtaining this more excellent benefit, by a dili
gent heed and practice, ' I understand more than the ancients.' Why ?
^Because I keep thy precepts. So that from hence three points are to
be observed :
1. That understanding gotten by the precepts of the word is better
than understanding gotten by long experience. I observe this, because
David doth not speak this so much to commend his own proficiency,
as to set forth the exactness of our rule and goodness of the word of
God ; therefore this point lies couched here.
2. That young ones may sometimes have more of spiritual wisdom
than those that are ancient. I observe that, because David instanceth
in his own person, though young, that he exceeded many, not only of
his equals, but of his seniors.
3. The way to increase in spiritual understanding is to be studious
in practical holiness. I observe this, because the reason rendered was
his own diligent practice, ' I understand more than the ancients/
Why ? ' Because I keep thy precepts/
Doct. 1. That understanding gotten by the precepts of the word is
better than understanding gotten by long experience. It is better in
four regards :
1. It is more exact. Our experience reacheth but to a few things,
but the word of God reacheth to all cases that concern true happiness.
The word is the result of God's wisdom, who is the Ancient of days,
therefore exceeds the wisdom of the ancients, or experience of any
man, or all men. God is more ancient than they, sees all things that
have been, are, and shall be, at one view and sight ; and therefore, if
he will give us a rule, certainly that is more than all our experience.
Experience will show us the evils of this world, and give us some rules
to escape it ; but the word of God tells us of evils in the next, and
that with more persuasiveness and evidence than if one came from the
dead, and had been wallowing in those devouring flames that had been
kindled in the other world, Luke xvi. 30, 31. There is more exact
ness and completeness in this rule than possibly can be in experience :
2 Tim. iii. 17, * The word 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/ By the man of
God is meant the teacher ; the prophets are called men of God, and
the public teacher is the man of God. If there be enough to furnish
the teacher to every good work, surely there is enough to furnish the
practiser. There is enough to furnish the maw of God, who is to
consult not only for his own private necessity, but the necessities of
others.
VER. 100.] SERMONS UPON PSALM cxix. 17
2. As it is a more exact, so a more sure way of learning wisdom,
whereas experience is more uncertain. Many have much experience,
yet have not a heart to see and to gather wisdom from what they feel :
Beat. xxix. 2, 3, ' Ye have seen all that the Lord did before your eyes
in the land of Egypt. Yet the Lord hath not given you an heart to
perceive, and eyes to see, and ears to hear, unto this day.' They saw
it, that is, had experience of it, yet not a heart to improve it : Ps. xlix.
13, * This their way is their folly, yet their posterity approve their
sayings/ The father gets an estate ; when gotten, he thinks to enjoy
it ; God takes him off ; their posterity live by their carnal maxims,
and do not profit by their experience. Though they stand upon the
graves of many that made a great bustle in the world to compass their
worldly ends, yet they are never the wiser for all this. Therefore it
is a great advantage to have a stated fixed rule to our hands, to have
a rule of wisdom and principles given us by God himself, wherewith
to steer and guide our course.
3. It is a safer and cheap way of learning, to learn by rule, than to
come home by Weeping Gross, and to learn wisdom by our own smart.
Experience is too expensive a way ; and if we had nothing else to
guide us, into how many thousand miseries should we run ! how
would a man's life be exposed to inevitable hazards and soul-dangers !
And if by chance he should get out of the snare (which is uncertain),
yet the taint of former practices will remain in him a long time ;
therefore it is God's mercy he will teach us by precept rather than by
experience ; that he doth not teach us, as Gideon taught the men of
Succoth, by briars and thorns, but that we may learn wisdom at a
cheaper rate. If we were only to know (as God saith of his people,
Jer. ii. 19, 'Thine own wickedness shall correct thee, and thy back-
slidings shall reprove thee ') when we had smarted for it, this were an
expensive costly way; but if we will hearken to God's precepts, all this
smart and trouble and bitterness of affliction may be saved. There
fore the precepts of God are better.
4. The way by age and experience is a long way, and so for a long
time all a man's younger age must needs be miserable and foolish.
Now here you may come betimes to be wise, by studying the word of
God : Prov. i. 22, ' How long, ye simple ones, will ye love simplicity,
and ye fools hate knowledge ? ' It concerns a man not only to be wise
at length, but to be wise betimes. The foolish virgins were wise too
late, but never any were wise too soon. Therefore surely that is better
which will make us wise betimes, as soon as we come to be exposed to
dangers. In these respects he that applies himself to God's precepts
will get more wisdom than he that gets wisdom by age and experience ;
he hath it in a shorter way, a safer way, a less expensive way, and in a
more certain and exacter way.
Use I . To reprove the folly of men that will not take God's direc
tions, but will be trying experiments at their own cost ; as Solomon
gave out his heart to a critical search, he would find where happiness
and comfort was, and at length was forced to come home by Weeping
Cross, to the fear of God and keeping of his commandments. This is
the whole of man, he had tried pleasure, profit, and all things. The
prodigal would be running out of his father's house, and we all would
VOL. VIII. B
lg SERMONS UPON PSALM CXIX. [SfiB. CVI.
be trying because we will not take God's word. God hath given his
word here to man, we need not search elsewhere ; and it is a thousand
to one that, when you are trying, that ever you recover yourselves out
of the snare. Here or there a man returns; I found them, saith
Solomon, but there are very few; and therefore, as the prophet saith,
Jer xxxi 32 'How long wilt thou go about, thou backsliding
daughter?' 'Why do you compass about ? There is a shorter way
to true happiness, if we had a heart to take it. Oh, but we must have
our swing and our scope, and then come home by shame and sorrow:
Mat xi. 28, 'Come to me, all ye that labour and are heavy laden.
Mark, they that come to Christ, come not only laden with their sins,
but weary with vain pursuits. But this is the fashion of man, to be
running about, to be wearying himself, and contract weariness and
thirst, as the prophet speaks, Jer. ii. 13.
Use 2. To recommend the study of the word. Christians !
hath provided for us better than the heathens, who were forced to hunt
up and down to find a spark of wisdom here and there ; it is all brought
home, and suited to your hands in the word of God ; there is more
wisdom to be gotten there for the guiding of your affairs and course
of life in order to true happiness than by age and long experience you
can possibly reach. Two ways doth this appear :
1. Because the word doth sufficiently instruct us in our duty : Prov.
ii. 9, ' Then shalt thou understand righteousness, and judgment, and
equity ; yea, every good path.' Then I when ? When you give up
yourselves to God's direction, and take the law from his mouth, and
walk in the way that is pointed out by his word and Spirit ; you shall
have enough to direct you in all your ways.
2. It doth warn us of all our dangers. It doth not only in the
general call upon us ' to watch/ Mat. xiii. 37, and ' walk circumspectly,'
Eph. v. 15, but it discovers all those deceits particularly whereby we
may be surprised, diverted, and turned out of the way. There are
snares in prosperity, snares in adversity ; temptations you meet with
in praying, trading, eating, drinking, in your public undertakings, and
in your private converse ; it shows your danger in all your ways, before
you feel the smart of them. Therefore give up yourselves to God's
direction, reading, hearing, meditating, believing, and practising ; read,
hear it often, then the deceits of Satan will be laid open, and the snares
of your own hearts. Christians ! an exact rule is of little use if you
do not consult it : Gal. vi. 16, ' Peace and mercy be upon all them
that walk according to this rule ;' that order their conversations
exactly. The word signifies, that try their work as a carpenter doth
by his square ; they examine their actions by the word of God, what
they are now a-doing, therefore consult with it often ; then meditate
of it, ponder it seriously : 2 Tim. ii. 7, ' Consider what I say, and the
Lord give thee understanding in all things/ If we would have under
standing by the word, there must be consideration. Man hath a
discursive faculty to debate things with himself. Why ! this is my
duty. What would become of me if I step out of God's way ? Here
is danger and a snare ; what if I should run into it now it is laid
before me ? And then believe it surely : Heb. iv. 2, ' The word pro
fited not, not being mixed with faith in them that heard it.' Believe
VER. 100.] SERMONS UPON PSALM cxix. 19
God upon his word without making trial. You hear much of living
by sense and by faith ; living by faith is when we bear up upon the
bare word of God, and encourage ourselves in the Lord ; but living by
sense is a trying whether it be so or no ; as they that will not believe
hell shall feel hell, and they that will not believe the word of God
shall smart for it : Heb. xi. 7, ' Noah, being warned of God of things
not seen as yet, moved with fear, prepared an ark.' It may be there
were no preparations to the accomplishment of the curse and judgment ;
the word threatened, it is a thing not seen, yet he prepared an ark.
When a man is walking in an unjust course, all things prosper for
a-while, the misery the word threatens is unseen. Ay ! but if you
would grow wiser by the word than 'men can by experience, you must
look to the end of things : Ps. Ixxiii. 17, ' I went into the sanctuary
of God, then understood I their end/ And then practise it diligently.
A young practiser hath more understanding than an ancient notion
alist : Ps. cxi. 10, ' A good understanding have all they that do his
commandments/ It is not they that are able to speak of things, and
savour what the word requires, but they that do what they hear and
discourse of, Gregory saith, we know no more than we practise, and
we practise as we know ; these two always go together. The word
doth us no good unless there be a ready obedience ; therefore this is
wisdom, when we give up ourselves to God's direction, whatever it cost
us in the world.
Doct. 2. That young ones may have many times more of this wisdom
than those that are ancient.
Divers instances there are. Joseph was very young, sold into Egypt
about seventeen years of age ; and when he was in Egypt, Ps. cv. 22,
' He taught his senators wisdom/ speaking of the senators of Egypt.
With how much modesty did he carry himself when his mistress laid
that snare ! Isaac was young, and permitted himself to be offered to
God as a sacrifice. Samuel was wise betimes : 1 Sam. ii. 26, it is said,
' The child Samuel grew on, and was in favour both with the Lord and
also with men/ From his infancy he was dedicated to God, and God
gives him wisdom to walk so that he was in favour with God and men ;
yea, God reveals himself to Samuel when he did not to Eli. David,
when he was but fifteen years of age, fought with the lion and bear ; and
some while after that with Goliath, when he was a ruddy youth. Josiah,
when he was but eight years old, administered the kingdom ; before
he was twelve, sets upon serious reformation. Jeremiah was sanctified
from the womb, Jer. i. 5 ; and John the Baptist leaped in his mother's
womb, Luke i. 35. In the 32d of Job, the ancients, Job's friends, are
spoken of pleading their cause ; wise young Elihu brings wiser words
and better arguments than those that came to comfort Job. Solomon
asked wisdom of God when he was young. Daniel and his com
panions, those four children as they are called : Dan. i. 17, 18, it is
said, 'The Lord filled them with wisdom above all the ancient
Chaldeans.' And Timothy, the apostle speaks of his youth, and bids
him ' flee youthful lusts ; ' he was young, yet very knowing, and set
over the church of God. Our Lord Jesus at twelve years old puzzled
the doctors. In ecclesiastical stories we read of one who at fifteen years
of age died with great constancy for religion in the midst of sundry tor-
20 SERMONS UPON PSALM CXIX. [SfiR. CVI.
tures. Ignatius pleads the cause of the bishop when he was but a
very youth, but a man powerful in doctrine and of great wisdom ; and
therefore he saith, he would have them not look to his appearing
youth, but to the age of his mind, to his wisdom before God. And he
saith, there are many that have nothing to show for their age but
wrinkles and grey hairs. So there are many young ones m whom
there is an excellent spirit ; and in all ages there are instances given
of youth of whom it may be said that they are wise beyond their years.
For the reasons, why many times young ones may have more wisdom
than those that are aged : God doth so
1. That he might show the freedom and sovereignty of his grace.
He is not bound to years, nor to the ordinary course of nature, but can
work according to his own pleasure, and give a greater measure of
knowledge and understanding to those that are young, and otherwise
green, than he will to those that are of great age and more experience
in the world. You have this reason rendered : Job xxxii. 7-9, ' I
said, Days should speak, and multitude of years should teach wisdom.'
There is the course : ' But there is a spirit in man, and the inspiration
of the Almighty giveth them understanding. Great men are not
always wise, neither do the aged understand judgment/ Though all
men have reason and a spirit, yet the Spirit of God is a wind that blows
where he lists. Those that exceed others in time, may come behind
them in grace. He gives a greater measure many times of grace and
knowledge, to show his freedom and sovereignty.
2. Sometimes to manifest the power of his grace, both in the person
that is endued with it, and the power of his grace upon others. As to
to the person himself in whom this wisdom is found, when they are
young, the Lord doth show he can subdue them by his Spirit, and make
their prejudices vanish, enlarge their understanding, and overrule their
heart : 1 John ii. 14, ' I write to you, young men, because ye are
strong, and the word of God abideth in you, and ye have overcome the
wicked one.' In that slippery age, when lusts are boisterous, tempta
tions most violent, and they usually uncircumspect and headstrong,
and give up themselves to an ungoverned license, yet then can God
subdue their hearts, and make them stand out against the snares of
the devil. And then with respect to others, when by the foolish he
will confound the wisdom of the wise, and blast the pride of man, and
cast down all conceit in external privileges, and give young ones a
more excellent spirit than the aged, as the apostle intimates such a
thing, 1 Cor. i. 26, ' Not many wise men after the flesh, not many
mighty, not many noble are called ; but God hath chosen the foolish
things of the world to confound the wise ; and God hath chosen the
weak things of the world to confound the things that are mighty.'
And our Lord : Mat. xi. 25, 26, ' Thou hast hid these things from the
wise and prudent, and revealed them unto babes. Even so, Father,
for so it seemed good in thy sight.' Usually God will do so, when he
will punish the unfaithfulness of those that are in public place and
office : ' The law shall perish from the priest, and counsel from the
ancient/ God will not take the usual way and course, but will give
his Spirit and graces of his Spirit to them, and deny it to those that
should be builders.
VER. 100.] SERMONS UPON PSALM cxix. 21
Now what use shall we make of this ? There may be an abuse of
such a point as this, and there may be a very good use.
To prevent the abuse
1. This is not to be taken so but that there should be reverence
shown to the aged, Job xxxii. 4-6. Elihu had waited till Job's
friends had spoken, because they were elder than he. It is an abuse
of men of a proud persuasion of their own knowledge and learning to
despise the aged, especially when they also have a competent measure
of the same spirit. The scripture speaks of ' Paul the aged ; ' cer
tainly there is a reverence due to grey hairs. And it argues a great
disorder when the staff of government is broken, and the established
order is overturned ; when ' a child shall behave himself proudly
against the ancient,' Isa. iii. 5, and young men shall peak up to the
despising of their elders, Deut. xxviii.
2. This is not to be applied so as to prejudice the general case of
consulting with the ancients, which was Kehoboam's sin. Though God
sometimes giveth wisdom to young men, yet the usual course is that,
Job xxxii. 7, ' I said, Days should speak, and multitude of years
should teach wisdom/ Certainly those that are old they are freer from
passions, bettered by use and experience, and long continuance in study,
have more advantages to add to their knowledge ; therefore usually,
though the bodily eyes be dim, the understanding may be most clear
and sharp.
Use 2. The use in general is twofold that young men should not
be discouraged nor despised.
1. Not discouraged. We use to say Youth for strength and age for
wisdom : but if they apply their hearts to religion and the study of
God's will, and with knowledge join practice, they may profit, and so
as they may be a means to shame those that are elder, while they come
behind them in many gracious endowments. They are not to be dis
couraged, as if it were too soon for them to enter into a strict course,
or grow eminent therein ; for God may glorify himself in their sobriety,
temperance, chastity, zeal, courage, and the setting their strong and
eager spirits against sin is a mighty honour to God : Ps. viii. 2, ' Out
of the mouth of babes and sucklings hast thou ordained strength,
because of thine enemies,' &c. The graces of God in young ones do
mightily turn to the praise of his glorious grace, and God is admired
in them, and it is an honour and comfort to you, also : Eph. i. 12, ' In
Christ before me : ' it is a just upbraiding to elder people that lie
longer in sin.
2. Nor yet should youth be despised : 1 Tim. iv. 12, ' Let no man
despise thy youth/ God's gifts should not be despised in any, nor stir
up rancour. God may speak by them as he spoke by Samuel, and to
Samuel when he spoke not to old Eli.
Having premised this, let me come to apply it particularly, though
briefly. It coriduceth then
1. To the encouragement of youth to betake themselves to the ways
of God. Oh, consider ! let us begin with God betimes ; do not spend
your youth in vanity, but in a serious mortified course. This is your
sharp and active time, when your spirits are fresh : therefore, if your
watch is set right now, you may understand more than the ancients.
22 SERMONS UPON PSALM CX1X. [SBB. CVI.
Give up your hearts to a religious course ; let not the devil feast upon
the flower of your youth, and God be put off with the fragments
and scraps of "Satan's table. While you are young take in with
God ; it is a great honour to God, and it will be an honour and an
advantage to you. Mat. xxi. 15, 16, when the children cry ' Hosanna
to the Son of David/ and the Pharisees reproved him for it, Christ
approves of it, saying, ' Have ye never read, Out of the mouth of babes
and sucklings thou hast perfected praise ? ' When young ones take
kindly, it is a great blessing. Therefore is judgment hanging over
this nation, that youth is so degenerated ; whereas formerly they were
addicted to religion, now they are addicted to all manner of lusts and
vanity. Then it would be an honour and comfort to you ; the sooner
we begin with God, the more we glorify God, and the more praise to
God : Eph. i. 12, ' That we should be to the praise of his glory, who
first trusted in Christ/ They that get into Christ above l others, they
glorify grace above others : Kom. xvi. 7, ' They were in Christ before
me.' He that first gets into Christ, he hath the advantage of others ;
seniority in grace is a preferment, as well as in nature. And then it
is a great advantage: Eccles. xii. 1, ' Kemember thy Creator in the
days of thy youth.' When we begin betimes with God, we have more
opportunity of serving and enjoying God than others have. A man
should 'bear the yoke in his youth,' Lam. iii. If the bent of our in
clinations were set right in our youth, it would prevent much, and
hinder the growth of sin. Though a man cannot plant grace in his
heart that is the Lord's own work yet it keeps sin in, and pre
vents inveterate custom, for they will grow upon us ; and therefore it
makes for the. encouragement of you that they should sooner begin
with God.
2. It makes for the encouragement of those that have the education
of youth ; as masters of families, parents, and the like. Do not say
it is too soon for them to learn ; no age is too soon for God : 2 Tim.
iii. 15, ' Thou hast from thy infancy learned the scriptures.' When
we suck in religion with our milk, it is a great advantage ; those things
we keep with us that we learn young : Prov. xxii. 6, ' Train up a child
in the way he should go, and when he is old he will not depart from
it/ When the new vessel is seasoned with this precious liquor, it will
keep the taste ; tender twigs are bent this way when they are as wax,
capable of any impression.
Use. 3. Caution for young ones. If young men should obtain this
benefit, to grow wiser than the ancients, notwithstanding this, yet they
should learn to show reverence to the aged, Job xxxii. 4-6 ; and then to
ascribe it to God. Saith he, ver. 8, ' There is a spirit in man, and the
inspiration of the Almighty giveth them understanding/ It is not the
sharpness of our wit, but the inspiration of his grace ; he is the author
of all this wisdom that is wrought in us.
Use 4. To humble the aged, that have not made conscience of their
time and ways, and therefore are more blockish than many children :
Isa. Ixv. 20, ' There shall be no more an infant of days, nor an old
man that hath not filled his days ; ' old men that are ignorant of the
mysteries of faith, after they have long sat under the word of God, and
1 Qu. before ' ? ED.
VER. 100.] SERMONS UPON PSALM cxix. 23
had many advantages to improve their youth : Heb. v. 12, ' When
for the time ye ought to be teachers, ye have need that one teach you
again which be the first principles of the oracles of God ; and are
become such as have need of milk, and not of strong meat.' In this
sense God is said to take away the understanding of the aged ; that is,
by a just judgment for their unfruitfulness and unprofitableness under
the means of grace. They that are much younger than you are wise
in comparison of you, when they excel you for ripeness in wisdom, for
solidness and settledness in manners, in a course of godliness. Those
old men that draw near to the grave before they have considered either
the end wherefore they came into the world, or the state into which they
shall be translated when they go out of it, those are children of one
hundred years old, that have nothing to reckon age by, but wrinkles
and grey hairs.
Doct. 3. That the way to increase in spiritual understanding is to
be studious in practical holiness.
The word, that will give you understanding, will keep you out of
all snares, sufficiently direct you to true happiness. But how shall we
get it ? Kefer it to practice ; practise what you know, and you shall
know more : it must needs be so :
1. Because these are such as have God's promise: John vii. 17, 'If
any man will do his will, he shall know of the doctrine, whether it be
of God, or whether I speak of myself.' They that make conscience of
their ways, season their course in the fear of God, that take God's
direction with them, God will tell them, they shall know what doctrine
is of God.
2. They have a greater clearness of mind and understanding, there
fore must needs discern holy things. Why ? Because they are freed
from the clouds of lust and passion, which do insensibly blind and
make them stay in generals : Mat. v. 8, ' Blessed are the pure in heart,
for they shall see God.' Saith Nazianzen, W^here there is purity
there is brightness ; where there is a pure heart, there is a great deal
more clearness in the understanding. Keason and fancy are dark,
unless a man have a command over his passions and affections ; over
his passions, of anger, fear, grief ; and over his affections, of love and
joy, and appetite towards sensual delights ; unless he be able to govern
these things, he will never truly discern the mind of God for the sea
soning his course in living a holy life, That of the apostle is notable,
2 Peter i. 5, ' Add to your faith, virtue ; and to virtue, knowledge ;
and to knowledge, temperance.' Unless they be able to govern their
affections in the use of worldly delights, pleasures, and profits, they
will never have this practical knowledge ; and therefore the only way
to know divine things, as Nazianzen well observes, is conscientiously to
keep the commandments of God.' If you would know the will of God,
do not spend your time in heaping up notions, but framing your heart
to obedience, governing your affections by the fear of God, and suiting
your hearts to the word of God. Alas ! those that seek knowledge
out of ambition, curiosity, and vain ostentation, and lie under the
power of vile affections, get but very little true spiritual light ; they
may have the understanding of teachers, but not the understanding
to season them, and guide them in their communion with God.
24 SERMONS UPON PSALM CXIX. [&ER. CVI.
3. The more we practise, the more religion is exemplified and made
sensible, so that we come to understand more of the jsweetness of it ;
and, on the other hand, the more of difficulty is in it when there i
nothing but bare notions and naked apprehensions. There we have a
double advantage, an exact rule, and more experience of the sweetness-
of religion : Prov. iii. 17, ' All her ways are ways of pleasantness.'
When we practise what we know, then we come to know the sweetness
of entertaining communion with the Lord ; and they know more of
the difficulty of religion, they know where their hearts are more averse,
and more in danger : whereas others that soar aloft in notions, and idle
and lofty speculations, have not this experience.
4. They that practise, study things with more affection than others,
mightily help the understanding. The more piety and zeal any man
hath, the more will the Lord bless his studies. Paul profited in the
Jewish religion above many of his equals. Why ? Gal. i. 14, ' Being
more exceedingly zealous of the tradition of my fathers.' A man that
hath a zeal in anything will profit more than others ; so he that hath
a zeal for the things of God profits above others. A blunt iron, if red
hot, will pierce through an inch board sooner than a cold tool, though
never so sharp ; so those that have blunt parts in comparison of others,
yet if they have zeal and good affections, they will pierce deep into the
mysteries of religion ; they that have sharper parts, want the fire of
zeal.
5. The more fruitful any grace is, the more doth it abound with
us ; and therefore when your knowledge is fruitful you will find it
increased by laying out your talents : Col. i. 10, ' Be fruitful in every
good work, always increasing in the knowledge of God/ First he
presseth knowledge in order to practice, then he presseth practice in
order to knowledge. Saving knowledge is the cause of practice, and it-
is the effect of it.
Use 1. Learn how much practice exceeds speculation, and whereby
a man's understanding is to be valued. Who is to be accounted a
spiritual understanding man ? Not he that hath finer notions, but he
that is most skilful, and ' ready to every good work/ Do not content
yourselves with a few fine opinions well dressed and curiously set forth,
for all this is nothing to practice. It must needs be so, for practice
is the end of knowledge. Now the end is always more worthy than
the means ; all the means have their loveliness from their end, and all
the means have their order and measure from their end ; that is, we
must so use the means that we may come to such an end. Well, then,
knowledge is worthy for practice sake, and only to be sought after in
order to practice ; not to soar aloft, but we are to be wise to sobriety ;
nor as wanton fancies, such as affect conceits of wit, and empty frothy
notions ; all should be suited to practice.
Use 2. Again, I might apply it, how ill they do that sever know
ledge and a good conscience. When the age grew more knowing they
were less moral in Seneca's time ; as it was so with them, so it is with
Christianity many times. It was the saying of one, When I compare
iormer times with ours, times of ignorance, darkness, superstition, they
liaci more zeal, we have more light ; where there was less knowledge
there was more practice. Now we have notions like a carbuncle,
VER. 101.] SERMONS UPON PSALM cxix. 25
which seems at a distance to be all fire, though it is quite cold ; so we
seem to have high floating notions concerning godliness ; the head is
stored with these, but hearts empty of grace, hands idle, less circum
spect, more careless and loose, fruitless in good works. It shows us
the cause why many, that have great dexterity in wit and excellent
gifts in other things, yet are very stupid and blockish in the things o
God. There is now a decay of gifts and knowledge. Why ? Because
professors do riot refer all to practice ; and then ungodliness and less
practice provokes the Lord to withdraw the light. God punished the
heathens with spiritual blindness, because they did not improve their
knowledge ; and we may justly fear it may prove so with us, who are
all head, little heart ; much in speculations, little, very little in practical
holiness.
SERMON CVII.
/ have refrained my feet from every evil way, that I might keep
thy word VER. 101.
THE great work of a fast-day is to put away the evil of our doings ; as
when a fire is kindled in a house, and begins to rage and burn fiercer, '
it concerns those that would stop the fury of it to remove the combus
tible matter. The fire of God's wrath hath been kindled amongst us,
and is not yet quenched. I suppose none of you doubt your business
is to remove the combustible matter, to put away your sins ; this scrip
ture will be of some use to you to that purpose.
David had spoken of that wisdom which he had got by the word of
God above enemies, teachers, ancients. It was not such a wisdom as
consisted in speculation, but practice ; not only such as did enable him
to talk high, and set his tongue awork. No ; it was such as did enable
him to do things worthy of God, as did set his feet awork. Our feet
are slow and heavy in God's ways, but very swift to that which is evil ;
and therefore herein did David's wisdom consist, to bridle himself,
to refrain his feet, that he might not run headlong into all manner of
evil ; and not only so, but that he might be also more ready to that
which is good : ' I have refrained my feet from every evil way, that I
might keep thy word.' Where
1. We have David's practice, / have refrained my feet from every
evil way.
2. His end or motive, that I might keep thy word; that he might
be exact and punctual with God in a course of obedience.
1. In his practice. You may note the seriousness of it, ' I refrained
my feet/ By the feet are meant the affections : Eccles. v. 1, ' Keep
thy foot when thou goest into the house of God.' Our affections,
which are the vigorous bent of the soul, do engage us to practise,
therefore fitly resembled by the feet, by which we walk to any place
that we do desire, so that ' I refrained my feet ; ' the meaning is, I
keep a close and strict hand over my affections, that they might not
lead me to sin. Then you may note the extent of it. He doth not
only say, ' I refrained from evil,' but universally, ' from every evil way/
26 SERMONS UPON PSALM CXIX. [SER. CYIL
But how could David say this in truth of heart, because of his offence
in the matter of Uriah ? Ans. This was the usual frame and temper
of his soul, and the course of his life ; and such kind of assertions
concerning the saints are to be interpreted voce 1 et conatu, licet non
semper eventu. This was his errand and drift, his purpose and endea
vour, his usual course, though he had his failings.
2. What was his motive and end in this ? ' That I might keep
thy'word ; ' that I might be exact and punctual with God in a course of
obedience, and adhere to his word uniformly, universally, impartially.
Doci. He that would keep the word must refrain his feet ; that is,
stand at a great distance in heart and practice from all sin.
For the illustration of the point observe
1. A Christian must do both ; he must stand at a distance from sin,
and he must keep the word. There is a negative and an affirmative
part in every commandment, precepts and prohibitions ; we need
both the bridle and the spur ; the bridle, to refrain the feet from sin ;
and the spur, to quicken us to walk closely with God, according to the
direction of his holy word. A simple abstinence from sin, without
exercising ourselves unto godliness, will not serve the turn : Ps. xxxiv.
15, ' Depart from evil, and do good/ So Ps. xxxvii. 27. There is a
double principle in every renewed man, flesh and spirit, Gal. v. 17 ;
and his work is to restrain the one, to keep in the flesh that would fain
break out, and range abroad in unseemly actions ; and to encourage and
put forth the other, the spirit in its necessary operation, with vigour and
life. There is a double estate laid before us, heaven and hell ; there
fore we are not only to forbear sin, which is walking to hell, but we
must walk worthy of God in all well-pleasing, and be fruitful in good
works, which is our way to heaven, Eph. ii. 10, ' Forbearing evil, and
doing good/ The Pharisee's religion ran upon negatives : ' I am not an
adulterer, an extortioner,' &c., Luke xviii. 11. Many are not vicious
rather than godly, they keep themselves in a middle lukewarm estate ;
and though they be not defiled with foul sins, yet do not set themselves
seriously to serve the Lord.
2. Both must be done with the whole man, or regarded both in
heart and practice. It is not enough to leave off evil, but to hate it,
nor to do good, but we must do it with a love and an affection. Com
pare three places : Isa. i. 16, * Cease to do evil, learn to do well ;' Amos
v. 15, ' Hate the evil, love the good/ And it is expressed with a fur
ther emphasis, Eom. xii. 9, ' Abhor that which is evil, cleave to that
which is good/ These places compared together will show that the
outward act is not only to be regarded, but the frame of the heart.
There should not only be an abstinence from the act of sin, but morti
fying of the love of it ; for there are many that outwardly forbear sin,
but yet do not inwardly hate it. On the other side, we are not only
to do good, but there must be a love to good ; for many may externally
do good when the heart abhors it. And on. the other "side, if there be
a love to good, God passeth by many failings ; it should not be a bare
hatred, or a cold love, but such as hath life and vehemency in it,
abhorring that which is evil, and cleaving to that which is good the
soul of Jonathan cleaved to David it must be a knitting love. There
is Hainan's refraining, Esther v. 10, and David's refraining. It is said
1 Ou. { rotn ' ? TCr>
VER. 101.] SERMONS UPON PSALM cxix. 27
Haman refrained himself, when his heart boiled with rancour and
malice against Mordecai ; and there is David's refraining in the text,
1 1 refrained my heart from every evil way/ His heart is engaged,
when the heart cleaves to him, not easily to separate.
3. Both are regarded, and both with the whole man. Now the one
is required in order to the other ; we must refrain from evil that we
may do good, and do good that we may refrain from evil ; mortifica
tion and vivification do mutually help each other. The more lively
grace is the more sin droopeth, the more lively sin is the more is the
new nature oppressed. Without refraining our feet from evil there is
no doing of good, for vivification is increased according to the degree
of mortification: 1 Peter ii. 24, ' That we, being dead to sin, might be
alive to righteousness.' As long as we are alive to sin, active and
delighting in the commission thereof, we are dead to righteousness.
But now, as the love and life of sin is weakened in our hearts, so is
grace introduced, and we are quickened and carried on with more
strength in holy duties ; the strength and fervour of the soul is diverted,
and runs in another channel ; the same affections that are carried out
to sin, the same current and stream of soul that ran out towards our
selves, then is carried in a way of grace, the same affections, but
carried out to other objects. And so on the other side, wherever there
is an affection to good, there will be a cordial detestation to evil ; the
affection to the one will awaken and increase the hatred of the other ;
for still the soul draws that way which our affections carry them.
4. As the one must be done in order to the other, so our care in the
first place must be to avoid evil, or to stand at a distance from every
known sin. He begins with that as necessary to the other ; first, ' I
refrained my feet/ and then, ' that I might keep thy law ; ' he was to
be more exact in a course of obedience. In planting of grace God
keeps this method, he roots up the weeds, and then plants us wholly
with a right seed, and so far as we are active under God in the work,
we first ' put off the old man with his deceitful lusts,' and then, c put
on the new man,' Eph. iv. 22. We put off the rags of sin before we
put on the garments of salvation. The plants of righteousness will
not thrive in an unhumbled, proud, impenitent heart ; therefore God's
first work is the destruction of sin, and then the introduction of grace.
The heart is purified for faith, as well as purified by faith. First, It
must be purified for faith, that being the work of the Spirit of God ;
for John v. 44, ' How can ye believe that seek honour one of another ? '
As long as any fleshly lust remains unmortified, be it ambition, vain
glory, affecting honour, reputation, esteem in the world, the heart is
not purified. Secondly, The heart is purified by faith, Acts xv. 9;
more and more this corruption is wrought out. And then the heart
is purified for fear : ' I will give a new heart,' Jer. xxxii. 40. And
then purified by fear, as Job feared God, Job i. 1. So the heart is
purified for love and by love ; for love : Deut. xxx. 6, 'And the Lord
will circumcise thine heart, and the heart of thy seed, to love the Lord
thy God with all thine heart and with all thy soul/ A believer is to
be considered in the act of conversion and in the state of conver
sion ; in the act of conversion, so first we turn from evil by a sound
remorse : true grace is first planted, first purified for grace, then puri-
28 SERMONS UPON PSALM CXIX. [SER. CVIL
fied by grace : Job feared God, then eschewed evil. Preparing grace
is implanted in us, then it hath an exercise upon us for the weakening
of sin more and more.
5. Keeping at a distance from evil ; it must be as it is evil and
contrary to the holy nature and will of God. I observe this, because
David did not refrain his feet from evil upon any foreign and acciden
tal reasons, for fear of men, or any sinister and by respect, but merely
out of tender love and respect to the law of God, to testify his obedience
to him : ' I refrained my feet from every evil way/ And what was
his motive ? ' That I might keep thy word/ A child of God hates
sin, as it is contrary to his drift and purpose. If we do not love good
for good's sake, it is not good we love, but some other thing that
cleaves to it, the temporal benefit that we think will come thereby.
So if we do not hate evil as evil, but because of the loss and detriment
that attends the practice of it, it is not sin that we hate, but incon
veniences. As Austin saith of the eternal reward, There are many
non peccare metuunt, sed ardere they are not afraid to sin, but are
afraid to be damned. So a natural conscience may upon foreign and
accidental reasons stand aloof from sin, as a dog may forbear a
morsel for fear of the cudgel ; convinced men may forbear sin out of
horror of conscience, and not out of any serious dislike of heart against
it. Briefly, there is custom, education, penalty of law, infamy, shame
of the world, difficulty of compassing sin, shame in practising. These
are but accidental reasons, these may make us refrain, they may breed
a casual dislike, but not a natural hatred ; for a gracious refraining
must be upon a religious reason. David gives an account, not only of
his practice, but his motive : ' I refrained my feet from every evil
way.' And why ? ' That I might keep thy word.'
6. This refraining must be from every sinful course. The grace of
justification will teach this, and the grace of sanctification ; the grace
of justification, that pardoneth all sin, will teach us to deny all, Titus ii.
12 ; and the grace of sanctification will teach us to deny not one, but
all, for that introduceth a settled hatred against sin in the soul. Now
hatred is TT/DO? TO. yevrj t to the whole kind ; he that hates one sin as
sin, hates all sin, as Haman thought scorn to lay his hands upon
Mordecai alone, but sought to destroy all the seed of the Jews, Esther
iii. 6. So this hatred is universally carried out against all sin. Indeed
they do not mortify any sin that do not mortify every sin ; one lust
remaining urimortified keeps the devil's interest afoot in the soul.
Pharaoh, when the Israelites would have gone, would fain have a pawn of
their return, their flocks, their herds, or their children, that they might
be sure to come back again. So Satan, if a man be touched in con
science, and will bethink himself, and look after religion, if he can get
but a pawn, a corner of the heart, one sin, he knows his interest is still
kept. Herod did many things, but he had his Herodias, and that held
him fast and sure to Satan. The young man had a sense of eternal
life upon him, Mat. xix. 22, and he did many things, 'All these have
L kept from my youth,' but he was worldly. There are certain tender
parts in the soul that are loath to be touched ; but now if we would be
sincere .with God, we must refrain from every evil way. Any one man
entertained besides the husband, it breaks the marriage covenant ; any
VER. 101.] SERMONS UPON PSALM cxix. 29
one sin allowed in the soul, be it never so small, it. forfeits our privi
leges by grace.
But now, because particulars are more effective, and do strike upon
the soul with the more smart blow than generals, briefly consider :
1. We must refrain from every evil way ; not only notorious sins,
but those that are plausible and of more reputation in the world, that
are not so rank in the nostrils of men, and expose us to such disgrace
and dishonour. There are open sins that are found hateful, that
have a turpitude in them, and bring shame : Gal. v. 19, epya rfjs
a-ap/cbs, ' the works of the flesh are manifest ; ' such as murder, adultery,
gross oppression, these are rank weeds of an ill savour, that stink in
nature's nostrils, and are accompanied with shame and disgrace. To
refrain from these is little thanks, Luke xviii. 11. The Pharisee
wipes his hand of these, ' I am not an adulterer/ &c. Ay ! but he
was proud, censorious, and covetous. There are pride, censoriousness,
covetousness, and worldliness, cloaked sins that are not of such disgrace
in the world, all these should be hated by you. Many times those
sins that are majoris in/amice, of greater infamy, are not always
majoris reatus, they do not leave the greatest guilt upon you. Un
belief is not infamous in the world, neglect of the gospel of grace,
want of love to Christ Jesus, these are great sins : and therefore you
must not only abstain from notorious sins, but those which are more
plausible, and are not of such ill fame in the world.
2. You must abstain from sins outward and inward, Isa. Iv. 7. The
sinner must not only forsake his way, but his thought ; by his way is
meant his outward course and practice, but he must make conscience
of his thoughts, and secret workings of heart. Practices may be over
ruled by by-ends, but thoughts and desires, these are the genuine
immediate motions and issues of the soul, that do come immediately
out of the fountain, and are restrained only by grace.
3. Sins profitable and pleasant, as well as those that have no such
allurement and blandishment in them. There are many sins that
have nothing of allurement in them, that are entertained only upon
sin's account and evil custom, as rash swearing, blasphemy, malice and
the like ; but there other sins that allure and entice the soul by the
promise of profit and pleasure, those two bastard goods that do make
us often quit the good of honesty and duty. Now, you are to ' deny
all ungodliness and worldly lusts/ Titus ii. 12 ; worldly lusts, whatever
would endanger the soul, all inordinate inclinations that carry you out
to these things of pleasing the flesh and gratifying worldly interests.
4. In refraining the feet from every evil way, that is, from sins
against either table, Rom. i. 18. Mark, God hath owned both tables,
not only revealed his wrath against ungodliness, breaches of the first
table ; but against unrighteousness, breaches of the second table. Many
indeed will not be unjust, intemperate, unkind to their neighbours;
ay ! but they express no affection to God by worshipping him in their
hearts, by faith, fear, and love, or in their houses by constant prayer
morning and evening, and secret and familiar in closet converses with
God ; they are guilty of ungodliness though not of unrighteousness.
And there are many that would be much in worship, in praying, fasting,
and hearing, but they forget their neighbours ; they are unrighteous,
30 SERMONS UPON PSALM CXIX. [SER. CVII.
they do not make conscience in their dealings with men, and in the
duties of their relations are unfaithful, many times to the great dis
honour of God ; they do things heathens would boggle at.
5. There are great sins and small sins. Many make not conscience
of small offences, count these venial. Certainly he that would have
a tender regard to God's law, no sin should seem little to him that
is an offence to the great God. It is Satan's custom by small sins to
draw us to greater, as the little sticks do set the great ones on fire,
and a wisp of straw enkindles a block of wood ; and by small sins we
are enticed by Satan. The least sin allowed of is of a deadly and
dangerous consequence: Mat. v. 19, 'Whosoever shall break the least
of these commandments, and teach men so.' It is treason to coin a
penny as well as a pound. To break the least of God's command
ments, to make no conscience of them, because it is a small thing,
argues a naughty heart. Bodkins may wound and stab as well as
swords. Look, as we read of the prophet, he was- devoured of lions, so
we read of Herod, he was eaten up by lice. Small sins may be a very
great mischief to the soul. Little sins are often the mother of great
sins, and the grandmother of great punishments and of plagues from
God ; and therefore these lesser sins we must refrain from : ' I kept
myself from every evil way/
6. We must not commit anything that is evil out of a good intention,
if it be an evil, but stand at a distance from it. Do not turn aside to
any crooked path upon any pretence soever. Some have a good action
but a bad aim. Now these do, as it were, make God serve the devil ;
they do the action which God hath required, but their aim is that
which gratifies Satan. There are others that have a good aim but a
bad action. These make the devil serve God, as if God could not
provide for his own glory well enough without their sin. Therefore,
if it be an evil way, refrain it, though you think you may bring good
out of it. Saul would be offering sacrifice, an unwarrantable action
for him to invade the priestly office, 1 Sam. xiii. 13, 14, He was
loath to go to battle until he had sacrificed, and would not tarry till
Samuel came. What then? See what Samuel saith, 'Thou hast
done foolishly ; thou hast not kept the commandment of the Lord thy
God which he commanded thee/ Here was a good aim, but a bad
action, and you see how severe judgment fell upon him. I say, he
forfeited his kingdom by doing an undue action, though for a good
end. Uzzah he put forth his hand to stay the ark, which was an
undue circumstance ; he had a good aim in it, that the ark of God
might not be shaken, that it might not fall and be shattered in pieces,
and the mysteries of their religion prostituted: 2 Sam. vi. 7, 'And
the anger of the Lord was kindled against Uzzah, and God smote
him there for his error, and he died/ Many think to bear out them
selves by good intentions that are drawn into an evil way ; they hope
to bring things to a better pass. It is dangerous to step out of God's
way; God's ends can best be brought about by God's way. The
judgments of the Lord upon these nations have been mainly for un
warrantable actions upon good intentions ; and though usually we
have committed one sin to help another, yet there hath been a pretence
of a good intention, a good aim.
VER. 101.] SERMONS UPON PSALM cxix. 31
7. We are not only to avoid such sins as seem to lie remote from
our temper and course of our business and interest, but our own
special sins ; those sins which suit better with our condition, constitu
tion, calling, employment: Ps. xviii. 23, ' I was upright before thee,
and kept myself from mine iniquity.' Every man hath his iniquity ;
as every man hath his particular temper, so he hath his particular
sins, and if he belong to God he hath his particular graces. The
saints have their particular graces ; Timothy for abstinence and tem
perance, Job for patience, Abraham for faith, therefore styled the
father of the faithful ; Moses was eminent for meekness. So there are
particular sins ; men are passionate, worldly, voluptuous, ambitious,
and as the channel is cut, so corrupt nature finds a vent and passage :
Isa. liii. 6, ' All we like sheep have gone astray, we have turned every
one to his own way/ We are all out of the way, but every man hath
a particular way of sin. Look, as in the natural body, every man
hath all the faculties of a man, yet some this faculty more vigorous
and lively than other, some for memory, judgment, invention, quick
ness of wit, so it is as to particular sins. Now these should be most
resisted and most opposed by us. The scripture requires of us, Mat.
v. 19, ' To cut off our right hand, and pluck out our right eye ; ' these,
if they be not watched, will run into scandal ; our particular sins
make us dishonour God, dishonour our profession, and become a re
proach to the gospel. It is notable, when our Saviour dissuaded from
giving scandal, Mat. xviii. 8, 9, he revives those sentences of cutting
off the right hand and plucking out the right eye. These sins will
make you a dishonour to the gospel if you do not watch over them.
8. There are the sins of the times wherein we live, vitium seculi.
Indeed it is hard to keep our ground in a great flood ; when a stream
is strong it is ready to carry us away ; but he that would be punctual
with God should keep from the sins of the times. Peter dissembled
with the Jews, and the godly Jews fell a-dissembling of their religion,
insomuch that Barnabas was carried away with their dissimulation,
Gal. ii. 13. When sin seems to be authorised by a general practice,
it concerns you to stand at a distance, to have nothing to do there.
Noah was an upright man, feared God, and served him in a corrupt
age, Gen. vi. 9. They are dead fishes that are carried away with the
stream. We are not to walk Kara rrjv alwva, ' according to the course
of this world/ Eph. ii. 2, but ' to walk according to the rule/ Gal. vi.
16. In many ages there are certain sins, until light disprove them,
and the Lord clears up his will, that men run into, and are carried
away by violence of the stream, while the stream runs that way in
their age. But this will be no excuse, you are to be upright, and not
carried away by vitium seculi, the evil way of the times.
9. We are not only to refrain our feet from evil, but from all the
occasions and appearances of evil ; and not to stand so much as within
the scent of a temptation ; as crows and ravens, when they are beaten
away from the carrion, will stand within the scent. We are to stand
at a great distance from all that seems to tend to sin, not only from
evil, but the appearanco of it, 1 Thes. v. 22. Sin should be so hateful
to us, that the very picture of it should be abhorred. Many times
some sins are the occasion of others, as covetousness is occasioned by
32 SERMONS UPON PSALM CXIX. [SfiR. CVII.
distrust there certainly we are to avoid occasions as well as sins them
selves. Ay ! but if the thing be lawful, and we know our weakness,
we sliould not easily ride into the devil's quarters, and run into the
mouth of temptation. Look, as Solomon in that particular sin adviseth
the young man, Prov. v. 8, ' Remove thy way far from her, and come
not nigh the door of her house.' He would not have the young ^man
venture upon the occasion. And God's strictness to the Nazarite is
very notable, Num. vi. 3, 4, as he was to drink no wine or strong
drink, so no vinegar of wine, or vinegar of strong drink, nor drink any
liquor of grapes, nor eat moist grapes, or dried ; and afterwards he
was not so much as to eat either the husk or kernel of the grape.
Thus God would have us stand at a distance. This was a typical
figure, to show at how great a distance we should stand from sin, and
refrain ourselves from all evil ; as the apostle saith, ' Hate the gar
ments spotted with the flesh/ Jude 23, an allusion to those that
touched an unclean thing. Bushing upon snares and occasions of
evil, we hazard the surprisal of our souls. As Ceesar said of his wife,
Oportet Ccesaris uxorem non solum castam esse, &c, she should not
only be chaste, but free from all suspicion ; so God will have his
people to be void of suspicion, and to be clear and innocent from all
kind of transgressions. Thus you see how we are to refrain from every
evil way.
The reasons of this are two (1.) Because sins will weaken our
graces; (2.) They will weaken our comfort ; both which are necessary
to the keeping of God's law. Therefore, if we would keep the law,
and be punctual and close with God in a course of obedience, we must
stand at a great distance in heart and practice from all sin.
1. Sins will weaken our graces. There are several graces necessary
to the keeping of God's law, as faith, fear, love, hope. You know, at
conversion God puts a vital principle into us, that is diversified and
called by these several names. These graces are planted in us as
principles of operation, and as these decay, our acts of obedience will
be more or less ; a sickly faith can produce but weak operations ; as
if the root wither and decay, the branches will not long flourish. So
when our fear and reverence of God is lessened, as it is by every act
of sin, the spiritual life will not be carried on with that exactness and
care. So when our love waxeth cold, we will not be so diligent and
serious, for these are the principles of operations, Bev. iii. 3. When
they left their first love, they left their first works. If there be a
decay and diminution of our graces, then there will be an intercession
of acts and operations ; these graces will suffer a shrewd loss ; they are
qualities, and therefore capable of increase and remission, being more
or less. As love may wax cold, Mat. xxiv. 26 ; fear may be greater
or less ; soiaith ; though there be some seed of grace, remains to pre
serve the interest of the soul, yet things may be ready to die and
faint. How do they decay ? By sins. Gal. v. 17. These things are
contrary flesh and spirit; that is, always warring upon one
another and weakening one another; and here lies the Christian's
advantage, to observe which is up and which is down. By every act
of deliberate sin the flesh is strengthened and grace weakened ; these
are up and down in a renewed heart ; therefore it is good to see which
VER. 101.] SERMONS UPON PSALM cxix. 33
prevails, that you may not weaken your strength. If you gratify the
flesh, you hearten your enemy, and strengthen your clog, and so grace
languisheth.
2. It weakens our comfort. Comfort is necessary to make us lively
and cheerful in God's service. The Lord knows we drive on heavily
when we have not that peace of conscience, serenity of mind, and want
the comforts of God's Spirit. The more our hearts are enlarged the
more we run the way of God's commandments, Ps. cxix. 32. What
is an enlarged heart ? Chiefly by joy and comfort ; it is joy that
enlargeth the heart. Now sin weakens this joy, this comfort which
is our strength. When Adam sinned, his soul was filled with horror,
Gen. iii. 10 ; and David, when he had been tampering with sin, lost
his comfort : Ps. li. 8, ' Make me to hear of joy and gladness, that the
bones which thou hast broken may rejoice ; ' and ver. 12, ' Restore to
me the joy of thy salvation/ He that pricks himself with a needle or
sharp thing must needs feel pain ; so whosoever gives way to sin.
certainly will have trouble of soul, confusion, grief, fear, sorrow, and
loseth his sense of salvation for a time, and sins away his peace.
Always the more exact our walking, the more is our peace of con
science: 2 Cor. i. 12, 'This is our rejoicing, the testimony of our
conscience,' &c. Well, then, if we would be punctual with God, we see
how much it concerns us to stand at a distance from every evil way.
Use 1. To show how far they are from a course of obedience that
live under a full power of their sins. Never think you seek after that
which is good while your evil scent remains with you, and your former
evils are in life and strength to this very day. All those that wallow
in brutish sins of drunkenness and adultery, so those that are guilty
of common swearing, Sabbath-breaking, and such like gross sins, these
have good thoughts of themselves, they have sincerity towards God ;
but such have a spot that is not the spot of God's people. Twice there
is a caution interposed that such should not be deceived, 1 Cor. vi. 9 ;
Eph. vi. 6. You will say, Where lies the danger of any deceit ? The
worst are apt to deceive their own hearts. There is a world of these
deceivings in the hearts of men ; the best of saints have fallen into as
great sins. They think these are but petty slips and human infirmities,
and God's patience will suffer all ; grace will pardon all at length,
and no man is perfect ; therefore they have some hopes to even those
that are drunkards, adulterers, and abusers of themselves with man
kind ; though their sins be as Sodom, those that fall into the grossest
sins ; they are apt to be deceived. Be not deceived ; these things are
not consistent with grace.
2. It shows how far they are from the temper of God's children that
are not punctual with God in a course of obedience, that hate one kind
of evil, not another. Many hate prodigality, yet not covetousness ; hate
covetousness, and are given up to sensuality ; hate an epicure, and such
a one as squanders away his estate, think as evil of him as can be, but
not hard hearts, such as shut up their bowels, and do no good in their
places j and some hate sensuality, but not pride, but cherish that ;
there is some sweet bit under his tongue, as Zophar speaks, Job xx.
12. Christians ! though we can subdue no sin as we should, yet we are
to resist every sin, and especially to bend all the force and strength of
VOL. VIII. C
34 SERMONS UPON PSALM CXIX. [SEE. CVII.
your souls against your sins, that sin which is most apt to prevail with
you : this isa sign of uprightness, Ps. xviii. 23. And therefore, if you
would know whether you have given up yourselves to walk with God,
to keep his word, what labouring hath there been with your own hearts?
what pains have you taken to set against your own sins? are you
most jealous of it, pray most against it, often turn the edge of the
word upon it ? are you observing the decays, or do you keep it under
the tongue ? Keason with yourselves upon the world to come ; is it
reserved corruption or remaining corruption ? Have you never been
dealing with your hearts to suppress such a corrupt inclination as you
have been often foiled with ?
Use 2. To press those that would be exact with God, to stand at a
distance in heart and practice from every known sin ; whatever urging
and solicitations you have within yourselves, though it would break out,
yet have you refrained. To this end let me commend two graces
and two duties. The two graces are love to God and his word, and
fear to God and his word.
For the graces :
1. A love to God, a love to the word of God. A love to God : Ps.
xcvii. 10, 'Ye that love the Lord, hate evil/ It is as natural and as
kindly to the new nature to hate the chiefest evil, as it is to love the
chiefest good. Do you talk of love and communion with God, and
never exercise yourselves in refraining your feet from every evil way ?
Certainly if you have any love to God, you will hate that which God
hates ; for idem velle et nolle, to will and nill the same things, that is
true friendship ; therefore if God be your friend, you will hate as he
hates, that which makes a breach between you and God, and makes
you grow shy of God, and lose your familiarity with him. As love
to God, so love to his word : Ps. cxix. 113, 'I hate vain thoughts, but
thy law do I love.' Certainly if a man hath a love to the law, he will
not only hate sin in practice, but vain thoughts, what tends to break
ing the law in his thoughts, any lesser contrariety, contradiction, or
defiance of God's law; for our hatred is engaged by love. Well,
get this love, set it a-work, improve it by reason (for every affection is
fed by discourses of the mind). All sins are set a-work by some dis
course, so graces are set a-work by discoursing^ of our minds. Now
set this love a-work. Oh ! shall I, that have tasted so much of the love
of God, or that do pretend to love God and Christ, and enjoy com
munion with him, yield to follow sin ? Ezra ix. 13, ' What I after
such a deliverance as this, should we again break thy commandment ?'
When God hath delivered us, not only out of Babylon, but, you may
say, out of hell, how should we set love a-work ? The great instance
of God's love was the giving his Son : 1 John iv. 9, 10, ' Herein is
love/ &c. Now, then, if God hate and resist sin, reason and argue
from this love : What ! shall God give his Son for me, and I not spare
a lust for God ? When God did not stand upon his Son, that was so
dear and precious to him, shall I stand upon my sin ? What ! shall
Christ die for me, to ransom me from hell ? is this my kindness to my
friend ? Cyprian brings in Satan pleading thus, as vaunting against
Christ : I never spilt one drop of blood, my back was never mangled
with wkpa and scourges, I never had a heaven to bestow upon them ;
VEK. 101.] SERMONS UPON PSALM cxix. 35
yet among all thy beneficiaries, show me any so busy, painful, diligent,
exact in thy service, as these are in mine. Thou hast shed thy blood,
and endured a painful and an accursed death for them ; yet they are
not so dutiful to thee as to me. You see whereto this tends ; and
shall Christ do so much for us, and we not deny our lusts for him ?
Surely if we have any sense of the love of Christ Jesus, it will work
this hatred, this abhorrency and refraining ourselves from every evil
way. Thus set love a-work.
2. Another grace is a fear of God and his word. A fear of God :
Prov. viii. 13, ' The fear of the Lord is to depart from evil ;' Job i. 1,
' Job feared God, and eschewed evil.' Surely a fear of God will make
you refrain yourselves from every evil way. And not only so, but a
fear of his word, that is useful : Prov. xiii. 12, ' He that feareth a
commandment shall be rewarded/ It is not said he that fears a judg
ment, but he that fears a commandment. If the word stands in his
way, it is more than if all the inconveniences in the world stand in his
way. This also should be improved by holy reasoning and discourse.
You may reason as Joseph : The Lord seeth me, and ' how can I do this
wickedness and sin against God ? ' Gen. xxxix. 9. Shall I break the
Lord's laws before his face ? What ! when my heavenly father hath
forbidden me ? The sons of Jonadab the son of Bechab, Jer. xxxiv.
5, 6, they were afraid to drink wine when the prophet brought pots
before them. No, we dare not ; our father hath commanded us the
contrary. Their father was dead, and could not take cognisance of
their actions, to call them to account for breaking the rule of the
institution ; but there was an awe upon them. But our Father's eyes
run to and fro throughout the whole earth. Therefore when you are
tempted to sin and folly, say, I dare not ; God hath commanded me
in his word to the contrary. Set fear a-work ; here is a command
ment stands in my way ; the great God he sees all things, and will one
day call us to an account.
The two duties into which these graces do run and issue themselves
are watchfulness and resistance. Watchfulness ; we are poor creatures,
in the midst of snares, very easily may miscarry, partly through our
constitution ; there is flesh as well as spirit, and the flesh doth always
stir, and not lie idle. Old sins, that seemed to be laid asleep, may
easily waken again. The devil suits the bait to the season and affec
tions we are under, as angels furnish their hook with a proper bait.
Oh ! saith Bernard, here are fears, there snares ; that which pleases
is apt to tempt me, that which frightens is apt to terrify me. What
should a poor creature do ? Be watchful, stand upon your guard,
that you be not surprised by the craft of Satan, that you may not
swallow the hook when he sets the bait to your appetite. And then
powerful resistance of evil, that sin may not prevail, and we more and
more drawn off from God. Do not yield a little ; smaller sins make
way for greater ; when the gap is once open, it is wider and wider ; if
sin be not stifled at first, it will increase.
36
SERMONS UPON PSALM CXIX. [SER. CVIII.
SEKMON CVIII.
I have not departed from tliy judgments : for tliou hast taught me.
VER. 102.
IN the former verse he had spoken of his vigilancy against evil, as the
result of that wisdom which he got by the word ; now he speaketh of
his constant adherence to God's direction. Here you may take notice
of two thino-s (1.) David's exactness and constancy in obedience, /
have not departed from thy judgments. (2.) The reason of it, for thow
hast taught me.
Branch 1. By misphalim, judgments, is meant b-od s law^ior there
by he will judge the world. And the word departed not intimateth
both his exactness and constancy ; his exactness, that he did not go
an hair's-breadth from his direction : Deut. v. 32, ' Ye shall observe to
do what the Lord your God hath commanded you : ye shall not turn
aside to the right hand or to the left.' And his constancy is employed
in it ; for then we are said to depart from God and his law when we
fall off from him in judgment and practice, Jer. xxxii. 40.
Branch 2. God's institution and continual instincts. The Septua-
gint, evofjioOeTyo-ds /-te ; and thence the vulgar, Legem posuisti mild
thou hast given me that law ; and so the reason would be drawn from
God's authority ; but rather it is meant of his internal illumination
and constant direction. Observe
1. A man that would show love to the word must show it by a
constant and exact adherence to the directions thereof, whatever
temptations he meet with to the contrary. David produceth this as
one evidence of that affection in the first verse of this section or part :
' Oh, how I love thy law !' I shall show you
1. What temptations there are to the contrary.
2. What reason there is to be exact and constant.
First, What temptations to the contrary.
1. From the natural instability of our own hearts ; nothing is so
changeable as man. We have certain heats for the present, but we
soon cool again ; and when temptations arise, are carried off from God,
and that exactness and care that we were wont to show in our obed
ience to him. What was said of Keuben is true of every man in some
degree, Gen. xlix. 4, ' Unstable as water.' It is carried hither and
thither, in various and uncertain motions. So are we up and down,
off and on, ebbing and flowing, not steadfast in any good frame ; some
times seen to have strong motions towards God and holiness, but anon
grow cold and careless, or as a bird is now upon the top of a tree, by
and by upon the under branches, and then upon the ground. Such a
different posture or spirit may every one observe in himself, and some
times in the same duty. God is always the same, and so are his ways ;
they have the same loveliness which they had before, but we are not;
always the same. The rock standeth where it did, but the waters flow
to and again. The least blast of a temptation maketh us break off
our course. Now this natural levity of spirit is a great hindrance
to us. We do not always see with the same eyes, nor have we the
VER. 102.] SERMONS UPON PSALM cxix. 37
same degree of affection. 'You did run well, who hindered you?'
Gal. v. 7. There may be a ready forwardness, and yet a great defec
tion afterwards. This uncertainty is not only at first, before, we are
settled by grace, or have any sound acquaintance with God's ways.
Then it is most, James i. 8. But after conversion it remaineth with
us in part. Those measures of affection and zeal which we once
obtained are not constant with us, but suffer some notable decay, and
our edge is often taken off and blunted. Especially our first love is
not of long standing, and our after-carriage not answerable to our
promising beginnings. Now, there is no satisfying reason for this
change, why we should make a halt, and grow remiss and lag in the
profession of godliness, and leave off our first works ; nothing but our
changeableness of spirit.
2. From the furious oppositions and malice of Satan and his instru
ments.
[1.] Satan pursueth after men that would cleave to God's ways, as
Pharaoh did after the Israelites ; either to bring them back again, or
to weary them and vex them, and make their present course un
comfortable to them. Now, the violent assault of multiplied tempta
tions is apt to make us stagger and depart from that good course that
we have propounded to ourselves ; as the Israelites were running back
to Egypt because of the inconveniences of the wilderness. But it
should not be so ; a Christian should stand his ground, ' Whom resist,
steadfast in the faith; knowing that the same afflictions are accomplished
in your brethren that are in the world/ 1 Peter v. 9. They that make
conscience of their duty, and are most set to serve and honour God,
must reckon upon the hottest battle, and sorest conflict from Satan, to
hinder or discourage them therein : he watcheth all advantages, and
is still in action against them. Now this should not shake us, or
loosen our adherence to the truths of the gospel ; for so it is with
every one that goeth to heaven : he must be watching, praying, striv
ing. Yielding is not the way to be quiet, but resisting ; if you yield to
him in the least, he will carry you farther and farther, till he hath
left thee under a stupefied or terrified conscience : stupefied till thou
hast lost all thy tenderness. A stone at the top of a hill, when it
beginneth to roll down, ceaseth not till it come to the bottom. Thou
thinkest it is but yielding a little, and so by degrees art carried on, till
thou hast sinned away all thy profession, and all principles of con
science, by the secret witchery of his temptations : and of the other
side, terrified, till thy peace, comfort, and sweet sense of God's love
be gone ; and thou brought under the black horrors of a dreadful
despair. Therefore a stout and peremptory resistance is the only
means of safety. Consider, your case is not singular, your lot is
no harder than the rest of God's children therefore do not depart
from God.
[2.] Satan's instruments may rage against us, and yet we must not
depart : Ps. xliv. 17, 18, ' All this is come upon us, yet have we not
forgotten thee, neither have we dealt falsely in thy covenant : our
heart is not turned back, neither hath our steps declined from thy
way.' All this ! What ? Scorn, disgrace, bloody, cruel, reproved,
maligned, butchered, yet steadfast with God in the profession of the
38 SERMONS UPON PSALM CXIX. [SER. CVIII.
faith. Hazards and troubles are no excuse ; this is but a time to show
our love to God, our duty to God is the same still.
3. From the example of others, especially who are of esteem for
godliness. Example hath a mighty force upon men. Man is a duc
tile creature ; like sheep, they run for company ; not what we ought
to do, but what others do. There are three reasons of natural cor
ruption, the flesh, the devil. But first, example of others : Eph. ii. 2,
' In time past ye walked according to the course of this world.' The
universal corrupt course and custom of those among whom we live is a
great snare. Te follow a multitude to do evil is a strong excitement,
but no sufficient excuse, especially of good men. They that are gra
cious may stagger strangely in reeling times, and be overtaken with
dangerous mistakes. Now their sins authorise others, and draw them
intothe snare : Gal. ii. 12, ' Carried away with their dissimulation.'
A strong stream or current impetuously doth carry all things away
with it. They take all for current that they do, without examining
their actions, and so run away from the rule by their errors.
4. From the providence of God, which may seem to be against
those that are exact right, or the sure way pointed out to us in his
word, two ways:
pL] In the manifold disappointments as to his favouring a good
cause; their endeavours blasted, many troubles befall them. God's
people are often put to trials by God himself, to try the sincerity of their
love. Blind Bartimeus rebuked by the disciples : Mark x. 48, ' Many
charged him that he should hold his peace, but he cried the more a
great deal, Thou Son of David, have mercy upon me/ And so Christ to
the woman of Canaan, Mat. xv. 22-27, puts her off. And are not we
put to such trials in these latter times ? When we own him, God seemeth
to put us off ; providence appeareth with a doubtful face. They that
take to the better part may be reduced to great straits; therefore
sometimes it may ' happen to the righteous according to the work of
the wicked, and to the wicked according to the work of the righteous/
Eccles. viii. 4. So variously doth God dispense external good and evil,
and may seem to frown upon those that are faithful now ; yet we
should not depart from his judgments : Job xiii. 14, ' Though he kill
me, yet will I trust in him.' We should wrestle through many dis
appointments here, or hereafter God will not own us.
[2.] By giving success to a wrong party, that layeth claim to him,
to his favour in an evil way, and interpret when his providence
seems to be an approbation of an evil course. It is a great tempta
tion. God's choicest servants have been staggered by it ; yet it is but a
temptation : Ps. 1. 21, ' I kept silence, and thou thoughtest that I was
altogether such an one as thyself.' God may hold his hand, though
they strangely transform him in their thoughts, and entitle their
actions to his patronage. God trieth you : Deut. xiii. 2, 3, c The
Lord your God proveth you, to know whether ye love the Lord your
God, with all your heart and with all your soul.' God's word is so
clear and satisfactory, that by a righteous judgment he may permit it,
to try our steadfastness and obedience, not as chaff, but as solid grain.
But must we not regard providences ? Yes, but not interpret them
against the word, but with it. It is comfortable to see the word
VER. 102.] SERMONS UPON PSALM cxix. 39
backed with a providence, Kom. ii. 18 ; Heb. ii. 2 ; and Hosea vii. 12 ;
when the word is made good, and they feel that which they would not
believe. Not interpret it against the word. Providence is never against
the word ; it is an exact comment upon it, if we had eyes to see it ; and
when we see it altogether we shall find it so. But now we view it by
pieces, and so mistake : Eom. viii. 28, ' For we know that all things
work together for good to them that love God, to them who are called
according to purpose;' Ps. Ixxiii. 17, 'Until I went into the sanc
tuary, then understood I their ends/ When we look to the end of
things, all hazards are over.
Secondly, The reasons why we must be exact and constant, not
withstanding these temptations. ' I will name but two, implied in the
two words of the text, ' Thy judgments ' (1.) It is God's word ; (2.)
God's word is judgment.
1. It is God's direction, who cannot deceive or be deceived; you
may venture your soul's temporal and eternal estate, and all upon it,
upon God's bare word ; for it is impossible for him to lie in his pro
mises, Heb. vi. 18, or to be deceived in his directions. The word of
the Lord is a pure rule : 1 John ii. 27, * The unction teacheth you all
things, and is truth, and is no lie.' There is no erring while we walk
by this direction, the Spirit of God teaching us by his word; and in
deed this is the effect of that great faith, to believe God upon his bare
word, to believe what he hath spoken is true, and to act accordingly.
If this were rooted in our hearts, we should not be so unstable, so
easily foiled by Satan, discouraged by the oppositions of evil men, or live
by example, but by rule, and would interpret the providence of God
to the advantage, and not the prejudice of obedience : ' Whom resist,
steadfast in the faith,' 1 Peter v. 9. Adhere to the truth of the word :
I know here is my direction, and in the issue will be my safety and
happiness. But either we do not believe this is God's word, or do not
urge the heart with God's authority and veracity, and therefore we are
up and down. But now, when we determine this is God's word, and
so receive it, 1 Thes. ii. 13, ' 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/ And then it is my rule ; whatever it
cost me. There you urge the heart with the authority of God, Mat.
xvi. 24 : a resolute giving up ourselves to God's direction, and to re
ceive the law from his mouth. And it is a certain rule, whatever cross
accidents fall out, it should be received with such certainty and absolute
authority as nothing should move us. So assured of it, ' that if an angel
should preach any other doctrine, let him be accursed/ Gal. i. 8 ; 2 Tim.
iii. 16; and 2 Peter i. 2. When it is believed to be the Lord's mind, it
is a sure ground for faith to rest upon ; it is not a doctrine found out
by the wit of man, no private invention of others, but God's inspira
tion. God hath wisdom to direct me the safest way, and goodness and
faithfulness enough not to mislead me : ' Good and upright is the Lord,
therefore will he teach sinners in the way/ Ps. xxv. 8. It is not the
devices of their heads that wrote it, but the public mind of God. And
saith the apostle, c Knowing this first ;' this is the first and supreme
principle : he had said, ver. 19, that we should consult with the word for
direction and comfort before we can get any saving light or true comfort.
40 SERMONS UPON PSALM CXIX. [SER. CVIII.
2 It is judgments. Every man's doom is contained in the word,
and if you can^but stay a little, you shall see it verified by sensible and
plain experiences. Do but wait and observe how God maketli good
his promises, and accomplished his threatenings, and you will see no
cause to depart ; you will find you have done right in the issue, and
that close obedience is the only way of safety and happiness here and
hereafter. David did so as to his own case : Ps. xvm. 21, ' L have
kept the ways of the Lord, and have not wickedly departed from my
God.' And was he a loser by it ? No ; ' God hath recompensed me
according to the cleanness of my hands/ On the other side, those that
depart from God are destroyed ; his word will be made good against
them : Ps. cxix. 119, ' Thou puttest away the wicked of the earth like
dross.'
Use 1. Direction to us both in public and private cases. Be sure
you follow such ways as God's word doth allow, for otherwise it is not
constancy, but obstinacy ; and then whatever troubles and discourage
ments you meet with, this will be a comfort to you, that you are in
God's way.
First, As to your private case, be not discouraged by the instability
of your heart and the temptations of Satan. You will be up and down
with God ; but observe these two rules :
1. It is necessary to watch against your first declinings, lest by
little and little the heart be stolen away from God. When you lose
your savour of holy things, lessen your diligence, and are not so exact
and watchful, you begin to depart from God. The gap once made^in.
the conscience groweth wider and wider every day. The first declin
ings are a cause of all the rest ; remitting your watch and spiritual
fervour, by degrees you do not walk with such a straight foot : he
that looketh to the house to keep it tight and in constant repair, pre
vents the fall of it.
2. If through our infirmity we miscarry at any time, we must not
persist in a wrong course, but reclaim speedily, not depart wickedly,
Ps. xviii. 21, not lie in the dirt when we have caught a fall. There is
a departing out of infirmity, and a departing wickedly. A candle
sucketh light if presently kindled again ; the longer we lie in our sins
the worse ; the more care, the more speedy, the more likely to succeed,
when there is any breach between us and God ; not lie in it.
Secondly, As to public actions. We live in changeable times, but
it is well that we have a sure rule ; this may stablish your hearts. If
governed by sense and interest, with what a gracious face shall we ap
pear to the world ? Though you meet with troubles for being exact
and punctual as to principles of conscience, and many disappoint
ments from God, yet in the issue that will be found to be the best
course for you and yours. Now, when you see your duty, for which
you must consult both with word and Spirit, take heed of two
things :
1. Unbelief : Heb. iii. 12, ' Take heed lest there be in any of you an
evil heart of unbelief, in departing from the living God.' The cause
of apostasy is unbelief ; they do not look upon God's directions as
judgments. Men that look to the present face of things cannot see
things to come, and so miscarry. Hezekiah, in the midst of dangers
VER. 102.] SERMONS UPON PSALM cxix. 41
and difficulties, was steady to God : 2 Kings xviii. 5, 6, ' He trusted
in the Lord God of Israel : he clave to the Lord, and departed not
from following him, but kept his commandments, which the Lord
commanded Moses.' Every duty hath a sanction, invested with pro
mises and threatenings ; therefore, as there needeth obedience to make
conscience of the precept, so faith to believe the sanction, which doth
enliven the duty, and keep our hearts under the awe of it.
2. Mortification ; for till there be an indifferency to all events in
temporal things, we shall ever be departing and turning off from God ;
sometimes allured out of our obedience, sometimes affrighted out of it ;
therefore, till dead to worldly accidents and interests, we are easily turned
out of the way : Heb. xii. 13, ' Lest that which is lame be turned out of
the way ;' that which is lame, feeble, and fearful. Good men may
be carried away thus, as Peter. Too weak and inconstant are the best
of men ; the least blast of temptation will make them leave off the
course of well-doing, and, without respect had to conscience or credit,
openly desert it. For fear of man's offence Peter slipped from his
duty. Fear of losing applause, or incurring hatred with men ; maketh
us venture on God's dishonour ; unmodified lusts make us more tender
of ourselves than of God.
Second point. That divine teaching causeth constancy ; for there
fore David saith, ' I departed not, for thou hast taught me.' Here
1. What it is to be taught of God ; it is often spoken of in scrip
ture : Isa. liv. 13, ' All thy children shall be taught of the Lord';
John vi. 45, * All taught of God/ Now God teacheth outwardly by
his word, but inwardly by his Spirit ; these two must not be severed.
Our hearing is necessary: Eph. iv. 21, 'If so be ye have heard him,
and have been taught by him, as the truth is in Jesus ; ' the ordi
nary means of hearing him preached, and set forth in the gospel
and public ministry, and by that means doth Christ make use of
it to teach us by his Spirit. So John vi. 45, ' Heard and learned
of the Father ; ' it doth not seclude a teaching ministry in the
gospel ; but it is said, 1 Thes. iv. 9, ' Ye yourselves are taught of
God to love one another ; ' and 1 John ii. 27, ' But the anointing
which ye have received of him abideth in you ; and ye need not
that any man teach you, but as the same anointing teacheth you
of all things, and is truth, and is no lie ; and even as it hath taught
you, ye shall abide in him.' It is a rhetorical insinuation, the nega
tive to be understood comparatively ; man's teaching is nothing to
what you have already by the Spirit. On the other side, much more
doth it not exclude the Spirit, upon whom the efficacy dependeth.
God teacheth by men, but the effect is from his grace: Mark xvi. 20,
' They went forth preaching the word, the Lord working with them ; '
1 Cor. iii. 6, ' Paul may plant, and Apollos water, but God giveth the
increase.' The internal efficacy worketh by external means : Docet
Spiritus Sanctus, sed per verbum, saith Ferus, docent apostoli; sed per
co-operationem Spiritus Sancti God worketh in and by the means.
2. Inwardly God teacheth two ways (1.) By common illumination ;
(2.) Special operation.
1. Common illumination, barely enlightening the mind to know or
understand what he propoundeth by his messengers. So Kom. i. 20,
42 SERMONS UPON PSALM CXIX. [SER. CVIII.
God showed it to the heathen, ' For 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 ; so that
they are without excuse.'
2. But then, by way of special operation, effectually inclining the
will to embrace and prosecute duties so known : Jer. xxxi. 33, ' I will
put my law in their inward parts, and write it in their hearts.' This
way of teaching is always effectual and persuasive. Now in this
sense they are taught of God, that they do not only get an ear to hear,
but a heart to understand, learn, and practise.
Secondly, Why this teaching is the ground of constancy.
1. They that are thus taught of God see things more clearly than
others do : God is the most excellent teacher. One man seeth a thing
by candlelight, another by daylight; he seeth most clearly that
seeth by noonday. The light of the Spirit doth clearly manifest
things, both object and faculty. The unction teacheth us all things,
1 John ii. 20, 2 Cor. iii. 18. a distinct, clear, abiding light. Carnal
men are blind, 2 Peter i. 9. How sharp-sighted soever in other
things, yet blind ; they do not see so as to affect their hearts.
2. They know things more surely, and with certainty of demonstra
tion; whereas others have but dubious conjectures, and loose and
wavering opinions about the things of God : John vi. 69, * We believe,
and are sure that thou art that Christ, the Son of the living God ; '
John xvii. 8, ' Known surely that I came out from thee.' The many
temptations and assaults we meet with need such a certain appre
hension.
3. This teaching is so efficacious and powerful, as that the effect
followeth : Ps. Ixxxvi. 11, ' Teach me thy way, Lord ; I will walk
in thy truth ;' 1 Cor. ii. 4. It is a lovely teaching, causing us to cleave
to what is taught.
4. God reneweth this teaching, and is always at hand to guide us, and
give counsel to us, which is cause of our standing. We need this con
tinual teaching to keep us mindful, that we may not forget things
known. The Spirit puts us in remembrance, because of the decay of
fervency, and dulness of spirit that groweth upon us ; therefore are
truths revived to keep us fresh and lively, that we may not neglect our
duty. Because of incogitancy and heecllessness we mistake our way, and
are apt to run into sin in the time of trial and temptation. Therefore
we need a monitor on all occasions, Isa. xxx. 31, that we may not be
carried away with the corrupt bent of our own hearts. Well, then,
this abiding in us is the cause of perseverance, 1 John ii. 27.
Use. To show the reason of men's fickleness and inconstancy, both
in opinion and practice. He that is led by man unto man, both as
to opinion and practice, may be led off by man again, when we take
up truth upon tradition and human recommendation. Oh! seek it
of God : Isa. xlviii. 17, ' I am the Lord your God, that teacheth you
to profit.' Not our own ability, but the light of the Holy Ghost ;
wait upon God, learn something of him every day, and give God all
the glory.
VEB. 103.] SERMONS UPON PSALM cxix. 43
SEKMON CIX.
How sweet are thy words unto my taste ! yea, sweeter than honey
to my mouth. VER. 103.
IN this verse you have another evidence of David's affection to the
word, and that is the incomparable delight which he found therein, as
being suitable to his taste and spiritual appetite. This pleasure and
delight he found in the word is propounded (1.) By way of interro
gation or admiration, ' How sweet are thy words unto my taste ! '
As if he said, So sweet that I am not able to express it. (2.) By way
of comparison, ' Yea, sweeter than honey to my mouth.' To external
sense nothing is sweeter than honey ; honey is not so sweet to the
mouth and palate as the word of God is to the soul. It is usual to
express the affections of the mind by words proper to the bodily
senses, as taste is put here for delight, and elsewhere eating is put for
believing and digesting the truth : * Thy word was sweet, and I did
eat it/ Jer. xv. 16. Again, in all kind of writers, both profane and
sacred, it is usual to compare the excellency of speech to honey. The
poet describes an eloquent man, that his speech flowed from him
sweeter than honey. And the like we may observe in scripture : Prov.
xvi. 24, ' Pleasant words are as an honeycomb, sweet to the soul, and
health to the bones/ He means words of wisdom, such words as
come from "a pure heart; now these are sweeter than honey. So the
spouse ; because of her gracious doctrine, it is said, Cant. iv. 11, * Thy
lips, my spouse, drop as the honeycomb ; ' and Ps. xix. 10, * More
to be desired are they than gold ; yea, than much fine gold : sweeter
also than honey, and the honeycomb/ For profit, he esteemed them
more than gold ; for pleasure, more than honey or the honeycomb.
And David saith here, ' Thy words are sweet unto my taste/ He
doth not say in general, They are sweet unto the taste, but sweet
unto my taste. Holy men, that have much communion with God,
such as David was, they that have his Spirit, find this delight in the
word of God ; nothing so sweet, or so full of pleasure to the soul.
Two points :
1. That there is such a thing as spiritual taste.
2. That to a spiritual taste the word of God is sweeter than all
pleasures and delights whatsoever.
Doct. 1. That there is such a thing as spiritual taste.
I shall show that it is, and what it is ; the use of it, and what is
requisite to it.
First, It appears that there is such a thing ; the soul hath its senses
as well as the body. We do not only know, but feel things to be
either hurtful or comfortable to us ; so the new nature doth not only
know it, but doth seem to feel it, that some things are hurtful, and
others are comfortable to it ; and hence the apostle's expression, Heb.
v. 14, ' Such have their senses exercised, to discern both good and
evil/ Christians, if there be such a thing as spiritual life, certainly
there must be spiritual sense ; for all life is accompanied with a sense
of what is good or evil for that life, and the higher the life the greater
44 SERMONS UPON PSALM CXIX. [SBB. CIX.
the sense. Beasts feel more than a plant when hurt is done to them,
because they have a nobler life, and a man than a beast ; and the life
of o-race being above the life of reason, there is a higher sense joined
with it and therefore the pain and pleasure of that life is greater
than the pain or pleasure of any other life; for spiritual things, as they
are greater in themselves, so they do more affect us than bodily : A
wounded conscience, who can bear it ?' Prov. xviii. 14. What a sense
doth the evil of the spiritual life leave upon the soul ! And then for
the comforts of the spiritual life, the joys and pleasures of it are
unspeakable and glorious, 1 Peter i. 8, such joy as no tongue or words
can sufficiently express. A taste of the first-fruits of glory, how sweet
is it ! Briefly, let me tell you there are three internal senses spoken
of in scripture seeing, tasting, and feeling. Sight implies faith:
John viii. 56, 'Abraham rejoiced to see my day;' and Heb. xi. 27,
' By faith Moses saw him that was invisible.' There is a seeing ^not
only with the eyes of the body, but with the eyes of the mind, things
that cannot be seen with the outward sense : ' Abraham saw my _ day/
at so great a distance. As there is sight, so also taste ; which, if we
refer it to good, is nothing else but spiritual experience of the sweet
ness of God in Christ, and the benefits which flow from communion
with him : Ps. xxxiv. 8, ' Oh, come, taste and see that the Lord
is gracious/ Do not only come and see, but come and taste. The
third sense is feeling or touch ; that relates to the power of grace :
Phil. iii. 10, ' That I might know him, and the power of his resurrec
tion/ &c. There is a sense that a Christian hath of the power of grace
and of Christ upon his soul ; so 2 Tim. iii. 5, ' Having a form of god
liness, but denying the power thereof.' When men resist the force
and virtue of that religion which they profess, then they are said to
deny the power of those principles. Well, then, there are spiritual
senses.
Now, that we might know what they are, let me show
1. How these spiritual senses differ from the external.
2. That in some sense they differ from the understanding.
1. These spiritual senses differ from the external sense; that I shall
prove by three arguments :
[1.] Because in those things that are liable to external sense, a man
may have an outward sense of them when he hath not an inward.
[2.] There are certain things that cannot be discerned by external
senses, yet a Christian may have a feeling of them by internal sense.
[3.] The outward senses sometimes set the inward senses awork.
[l.J Because in those things which are liable to external sense, a
man may have an outward sense of them when he hath not an inward,
as in seeing, tasting, touching.
In seeing : Deut xxix. 2, compared with ver. 4, ' Ye have seen all
that the Lord did before your eyes in the land of Egypt ; and yet the
Lord hath not given you a heart to perceive, and eyes to see, and ears
to hear unto this day.' They saw, yet had not a heart to see ; they
saw those wonders with the eyes of their body ; they had a sense out
ward and natural, but not a sense inward and spiritual.
So for taste ; there is a taste of God's goodness in the creature ; all
taste it by their outward senses : Ps. cxlv. 9, ' The Lord is good to all,
VER. 103.] SERMONS UPON PSALM cxrx. 45
and his tender mercies are over all his works.' The wicked are not
excepted from his taste ; for the creatures are as useful for the preser
vation of their lives, as the lives of others. They do not mind God's
love in it, and so do rather taste the creature, than God's goodness in
the creature ; but the child of God tasteth his love therein. The fly
finds no honey in the flower, but the bee doth. A fleshly palate
relisheth only the gross pleasure of the creature, not that refined
delight which a spiritual palate hath, who hath a double sweetness ; it
doth not only receive the creature for its natural use, but it tastes God,
and feels the love of God in the conscience as well as the warmth of
the creature in his bowels.
So for feeling : Jer. iii. 25, ' We lie down in our shame, and our
confusion covereth us ; for we have sinned against the Lord our God/
Men may feel the blows of his providence, and be sensible of the natural
inconvenience, yet they have not a spiritual feeling so as to be affected
with God's displeasure, and have a kindly impression left upon the
soul, that may make them return to God.
[2.] It differs from the outward senses, because they can by a spiritual
sense discern that which cannot be discerned by the outward sense ; as
in that place, Heb. xi. 27, ' By faith Moses saw him that was invisible ; '
see the invisible God, and are as much affected with his eye and pre
sence as if he were before the eyes of the body, as others are awed by
the presence of a worldly potentate ; this is matter of internal sense.
So for taste ; they have meat which the world knows not of, invisible
comforts, John iv. 37. They have hidden manna to feed upon, and
are as deeply affected with a sense of God's love, and hopes of eternal
life, as others are with all outward dainties. Then as to feeling ; many
things the outward sense cannot discern ; sometimes they feel spiritual
agonies, heartbreakings : when all is well and sound without, a man
would wonder what they should be troubled about, that abound in
wealth and all worldly comforts and accommodations. They have an
inward feeling, they feel that which worldly men feel not ; when they
are afflicted in their spirits, carnal comforts can work nothing upon
them; when they are afllicted outwardly, spiritual comforts ease their
heart. And as they feel soul agonies and soul comforts, so they feel the
operations of the spiritual life ; they have a feeling of the power of the
Spirit working in them ; they live, and know that they live, Now no
man knows that he lives but by sense ; therefore if a child of God
knows he lives, he hath internal sense as well as external. We know
we live naturally by natural sense, and we know we live spiritually by
spiritual sense : Gal. ii. 20, ' I live, yet not I, but Christ liveth in me;*
he lived, and knew that he lived. They have a life which they feel
within themselves, the operations and motions of the spiritual life;
they feel its impulsions to duty, its abhorrences from sin ; tendency
of soul to God, and spiritual supports ; and they feel the stirrings of the
old nature, workings of heart towards sin and vanity, which the out
ward senses cannot discover.
[3.] The outward senses sometimes set the inward senses awork.
The sweetness of those good things which are liable to sense, puts us
in mind of the sweetness of better things ; as the prodigal's husks put
him in mind of the bread in his father's house ; or as the priests of
46 SERMONS UPON PSALM CXIX. [SEB. CIX.
Mercury among the heathen, when they were eating figs, they were to
cry, Truth is sweet, because the god whom they worshipped was sup
posed to be the inventor of arts, and the discoverer of truth. So
Christians, when by the outward taste they find anything sweet, the
inward sense is set awork, and they have a more lively feeling of
spiritual comforts ; as David, honey is sweet, but the word of God was
' sweeter than honey to him, or the honeycomb.' Thus Christ, when
he was eating bread, ' Blessed is he that shall eat bread in the king
dom of God/ Luke xiv. 15; and they that have Christ's spirit, they act
suitably.
2. This sense differs from a bare and simple act of the understand
ing. Why? For a man may know things that he doth not feel.
Simple apprehension is one thing, and an impression another. An
apprehension of the sharpness of pain is not a feeling of the sharpness
of pain. Jesus Christ had a full apprehension of his sufferings all his
life-long, but felt them not until his agonies, therefore he said, John
xii. 27, ' Now is my soul troubled, and what shall I say ? ' We have
notions of good and evil, when we neither taste the one nor the other.
It is one thing to know sin to be the greatest evil, and another thing
to feel it to be so ; to know the excellency of Christ's love, and to taste
the sweetness of it, this doth not only constitute a difference between
a renewed and carnal man, but sometimes between a renewed man and
himself.
[1.] Between renewed men and carnal men ; they know the same
truths, yet have not the same affections. A carnal man may talk of
truths according to godliness, and may dispute of them, and hold
opinions about them, but doth not taste them ; so he does but know
the grace of God in conceit, not in truth and reality, as the expression
is, Col. i. 6. As a man only that hath read of honey may have a fancy
and imagination of the sweetness of it, but he that tastes it knows it
in truth and in effect ; they know the grace. of God, and the happiness
of being in communion with God, by the light of nature, in conceit,
but not in reality ; but the other they taste it : 'If so be you have
tasted that the Lord is gracious/ 1 Peter ii. 3. There is an impression
of sweetness left upon the soul, and real experience of the goodness of
God in Christ, so as to make them affect him with all their hearts, to
choose him for their portion, and to make his will their only rule, and
obey and serve him, whatever it cost them. They have such a taste
of this sweetness, as doth engage their hearts to a close and constant
adherence to Christ. Carnal men have only a naked knowledge of
these things, weak and ineffectual notions and apprehensions about
them ; and if the sublimity, reasonableness and suitableness of these
truths to soul necessities cause any taste, it is but slight, slender, and
insufficient. So indeed temporaries and hypocrites are said to ' taste
the heavenly gift, the good word of God, and powers of the world to
come/ Heb. vi. 4. They have some languishing apprehensions, but
they do not so taste them as to "relish and feed upon them. They do
not relish Christ himself, but only some benefit which they hope to
get by him upon slight and easy terms ; have not such experience and
sweetness of God in Christ, as that their souls should constantly cleave
to him. It may be their fancy may be pleased a little in a supposition
VER. 103.] SERMONS UPON PSALM cxix. 47
and possibility of salvation by Christ, or in some general thought of
those large promises and great offers which God makes in the gospel,
not as it enforceth duty and subjection to God ; well, then, it differs
from a bare understanding of the goodness of God's ways.
2. This constitutes a difference sometimes between a renewed man
and himself, as to some things ; his inward senses are not always alike
quick and lively ; he is still like-minded as he was, but yet not alike
affected ; his sight is not so clear, nor taste so acute, nor his feeling so
tender ; though he hath the same thoughts of things he had before,
yet his spiritual sense is benumbed, and is not at all times affected alike,
while he keeps his spiritual eye clear from the clouds of lust and
passion ; he is otherwise affected with things to come than he is when
his eye is blinded with inordinate passion and love to present things ;
and while he keeps his taste, how sweet and welcome is this to his
stful, the remembrance of Christ, and salvation by him ! And so,
while he keeps his heart tender, he is sensible of the least stirring of
sin, and is humbled for it ; and the least impulsion of grace, to be
thankful for it. Those instructions, reproofs, consolations, which at
some times either wound or revive their spirits, at other times do not
move them at all ; their senses are benumbed, not kept fresh and lively.
And thus in the general I have proved that there is such a thing as
spiritual taste.
Secondly, What is this spiritual sense ? It is an impression left
upon our hearts, which gives us an ability to relish and savour spiritual
things ; but it cannot be known by description so much as by these
two questions :
1. The use of it, what doth this taste serve for ?
2. What are the requisites that we may have such a taste and relish
of divine and spiritual things ?
1. What doth this taste serve for ? There is a threefold use of
them :
[1.]. To discern things good and wholesome from things noxious
and hurtful to the soul ; that is the use of spiritual sense in general,
to discern things good and evil, Heb. v. 14 ; Job vi. 30, ' Is there
iniquity in my tongue ? Cannot my taste discern perverse things ? '
God hath given all sensitive creatures a taste, whereby they may dis
tinguish between things pleasant or bitter, sweet or sour, wholesome
or unwholesome, savoury or unsavoury, that they may choose what is
convenient to nature ; so the new creature hath a taste to know things,
things contrary to the new nature, and things that will keep it in life :
Job xii. 11, 'Doth not the ear try words, and the mouth taste his
meat ?' or, as it is more plain, Job xxxiv. 3, ' For the ear trieth
words, as the mouth tasteth meat.' Spiritual taste distinguisheth
between what is salubrious and profitable to us, that which is the pure
word, milk agreeable to the new nature ; and what is frothy, garnished
out with the pomp of eloquence, it is tasteless to a gracious soul, if it
suiteth not with the interests of the new nature : they have a faculty
within them, whereby they distinguish between men's inventions and
God's message. A man of spiritual taste, when reason is restored ^ to
its use, he comes to a doctrine, and many times smells the man ; saith
he, this is not the breast-milk that must nourish me, the pure milk of
48 SERMONS UPON PSALM CX1X. [SlB. CIX.
the word by which I must grow in strength and stature ; and if he
finds anything of God, he owns God ; he discerns what is human and
what is divine.
[2.] The use of this taste is also to refresh and comtort the soul m
the sweetness of spiritual things : Cant. ii. 3, ' I sat down under his
shadow with great delight, and his fruit was sweet to my taste ;' the
taste of Christ's fruit in the comforts of redemption ; the fruit that
grows there is sweet and pleasant to the new nature. When the love
of God to sinners in Christ is not only heard but believed, not only
believed but tasted, it ravisheth and transports the soul with sweet
delight and content, that excels all the pleasures of the world.
[3.] It serves for this use, to preserve the vitality of^ grace, that is,
to keep it alive and in action. Omnis vita gustu ducitur every life
hath its food, and the food must be tasted. This grace quickeneth us
to look after that food ; it keeps the new creature free for its operations,
helps it to grow : 1 Peter ii. 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.' The truths of the gospel are as necessary
and natural for the cherishing and strengthening the spiritual life as the
milk of the mother is to the new-born babe, and taste is necessary that
we may relish it. They that have a taste have an appetite, and they
delight in the word more than in any other thing ; whereas those that
have no taste or appetite, grow not up to any strength, they thrive
not.
2. What is requisite to cause this taste ? (1.) Something about the
object ; (2.) Something about the faculty.
[1.] Something about the object, which is the word of God. Eating,
or taking into the mouth, that is vecessary before tasting; for the
tongue is the instrument of taste ; the outward part of the tongue that
serves for meats, the inward part, towards the root, for drink. So for
this spiritual taste there is required eating, or taking in the object,
therefore we read often of eating the word of God : Jer. xv. 16, 'Thy
word was sweet, and I did eat it;' and Ezek. iii. 3, we read of
eating the roll ; it is interpreted spiritually, ' I did eat it ;' then fol
lows his taste, ' it was in my mouth as honey for sweetness.' So Rev.
x. 10, * I took the little book and ate it, and it was in my mouth as
sweet as honey/ There was somewhat of prophetical vision in these
things, but generally it is carried not an outward and literal eating,
but a spiritual taste, relishing the sweetness of it. Well, then, the
word must not only be read and heard, but eaten. What is this
spiritual eating of the word ? Three things are in it, and all make
way for this taste. (1.) Sound belief; (2.) Serious consideration ; (3.)
Close application. He that would have a taste of spiritual things,
these three things are necessary.
(1.) That there be a sound belief of it. Men have not taste,
because they have not faith ; we cannot be affected with what we do
not believe : Heb. iv. 2, ' The word profited not, not being mixed with
faith in them that heard it.' What is the reason men have no taste
in^the doctrine of God, and in the free offers of his grace ? It is not
mingled with faith, and then it wants one necessary ingredient towards
this taste. So 1 Thes. ii. 13, ' Ye received the word of God, which
VER. 103.] SERMONS UPON PSALM cxix. . 49
effectually worketh also in you that believe.' If you would have
spiritual sense, faith makes way for it : we must take the word as the
word of God. When we read in feigned stories of enchanted castles
and golden mountains, they affect us not, because we know they are
but witty fictions, pleasant fables, or idle dreams ; and such atheism
.and unbelief lies in the hearts of men against the very scriptures, and
therefore the apostle seeks to obviate and take off this :. 2 Peter i. 16,
' We have not followed cunningly devised fables ;' intimating there
is such a thought in man's heart. Certainly if men did believe the
mystery, that is without controversy great, that God hath indeed sent
his Son to redeem the world, and would indeed bestow heaven and
eternal happiness upon them, they would have a greater taste ; but
they hear of these things as a dream of mountains of gold, or rubies
falling from the clouds. If they did believe these glorious things of
eternity, their hearts would be ravished with them.
(2.) As faith is necessary, so serious consideration, by which we
concoct truths, and chew them, and work them upon the heart, that
-causeth this sweetness ; by knocking on the flint the sparks fly out :
those ponderous and deep inculcative thoughts of divine and heavenly
things make us taste a sweetness in them. When w r e look slightly
and superficially into the word, no wonder we do not find this comfort
and sweetness ; but when we dig deeply into the mines of the word,
and work out truths by serious thoughts, and search for wisdom, when
we come to see truth with our own eyes in its full nature, order, and
dependence, this is that which gets this taste: 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.' When men are serious, look
into the nature, and see all truths in their order and dependence, then
they will be like honey and the honeycomb ; this makes way for this
.sweet taste.
(3.) There is necessary to this taste close application ; for the
nearer and closer things touch one another, the greater their efficacy ;
so the more close you set the word home upon your own hearts, the
more it works : Job v. 27, ' Know it for thy good ;' break out thy
portion of the bread of life, look upon these promises and offers of
grace as including thee, these commands speaking 'to thee, and these
threatenings as concerning thee ; look upon it not only as God's
message in common, but urge it upon thy soul : Jer. xv. 16, 'It was
unto me the rejoicing of my heart.' There must be a particular
.application of these things. These things are necessary to this taste
with respect to the object ; as there must be eating, a taking into
the mouth, if we would taste, so there must be a digesting or work
ing upon the word, by sound belief, serious consideration, close
application.
[2.] As to this taste, there is somewhat necessary as to the soul or
faculty ; we must have a palate qualified for these delicates. Now
there is a double qualification necessary to this taste a hungry con
science and mortified affections.
(1.) A hungry conscience. Without this, a man hath a secret
loathing of this spiritual food, his taste is benumbed ; but to a hungry
VOL. VIII. D
50 SERMONS UPON PSALM CXIX. [SEB. CIX.
conscience the word is sweet, when he is kept in a constant hungering
after Christ and his grace : Prov. xxvii. 7, ' The full soul loatheth the
honeycomb, but to the hungry soul every bitter thing is sweet.' ^ Cor
dials, they are nauseous things to a full stomach ; oh but how reviving,
comfortable, and sweet are they to a poor broken heart ! The first
time that we got this taste, it was when we were under the stings of
a guilty conscience, then God came and tendered his grace to us in
Christ ; he sent a messenger, one of a thousand, to tell us he hath
found a ransom, and that we shall be delivered from going down into
the pit ; that he will spare us, and do us good in Christ Jesus, then
the man's flesh recovers again like a child's, Job xxxiii. 25. When
men have felt the stings of the second death, and God comes with a sen
tence of life and peace by Christ, how sweet is it then ! Now, though
we have not always a wounded conscience, yet we must always have a
tender conscience, always sensible of the need of gospel support ; we
came to this first relish of the doctrine of eternal life and salvation by
Christ when we lay under the sentence of eternal death.
(2.) The heart must be purged from carnal affections ; for until we
lose our fleshly savour we cannot have this spiritual taste : Kom. viii.
5, * They that are after the flesh, do savour the things of the flesh ; '
the word may be translated so. A carnal heart relishes nothing but
carnal things, worldly pleasures, worldly delights; now this doth
exceedingly deaden your spiritual taste. Spiritual taste is a delicate
thing, therefore the heart must be purged from fleshly lusts ; for when
fleshly lusts bear sway, and you relish the garlic and onions and flesh-
pots of Egypt, your affections will carry you elsewhere, to the vanities
of the world, and contentments of the flesh. Look, as sick men have
lost their taste, and that which is sweet seems sour and ungrateful to
a distempered appetite, so a carnal appetite hath not this taste from
the word of God ; to a carnal heart it is no more savoury than the
white of an egg ; yea, it is as gall to them, but now to others it is
exceeding sweet, it is their joy, the life of their souls. Well, then,
you see what is this spiritual taste, that relish which a renewed soul
hath for spiritual comforts.
Use. To persuade you to get this taste ; and when once you have
got it, take heed you do not lose it.
1. It concerns you very much to get this taste ; take these argu
ments :
[1.] It is a good evidence of the new nature ; it is a sign you have
fotten that other heart, that new spirit, which must have new com-
)rt, new supports : 1 Peter ii. 3, 4, 'As new-born babes you desire
the sincere milk of the work ; if so be you have tasted that the Lord
is gracious.' Hereby we may know the new man, by his appetite and
savour. Life is known by this, as much as by any one thing else.
[2.] This will give you a more assured knowledge of the truth and
worth of spiritual and heavenly things, whereas otherwise we shall but
talk of them by rote, until we experiment the comfort and sweetness
of them in our own souls ; then we will see there is more than notions
in promises, the word of God is not a well-devised fable and golden
dream, for our taste will be our confirmation. The greatest demon
stration is from the senses, 1 John v. 10, the believer hath a testimony
VER. 103.] SERMONS UPON PSALM cxix. 51
of the truth of religion within himself, in his own heart. Oh ! it is a
great advantage to have our remedy there where our danger lies, in
the heart ; where atheism and disbelief lurks, to have spiritual sense
there : when you have a real experience of them, then Satan cannot
have such advantage, and atheistical and unbelieving thoughts such
advantage, for you have felt the benefit of spiritual things. It is a
great advantage against temptation, when you have had a sense, when
you do not only know by hearsay and guess that the word is sweet,
but you have had a taste, as a man that hath been at the fire knows it
warms ; when we can not only say with him, * We have heard the kings
of Israel are merciful kings,' but, with the men of Samaria, ' We have
seen him ourselves/
[3.] The life of grace mightily depends upon it ; all your liveliness
in grace depends upon this taste, therefore get it. When you have no
taste, you lose your appetite ; and when you lose your appetite, you
lose your strength ; and when you lose your strength, all goes to ruin
in the soul ; sin' prevails, and deadness increaseth upon the soul. All
the strength, comfort, and vitality of your lives depend upon your
taste.
[4.] It is this taste that will make you more useful to others. That
which we have seen, heard, and tasted, that we commend to others.
A report of a report and tradition, it may be or not ; that is a cold
thing, this is not a valid testimony. Ay ! but when you can speak of
that which you ' have felt and tasted, your eyes have seen, and hands
handled of the word of life/ 1 John i. 1 ; when it is matter of sense,
then we can speak boldly and affectionately, as the apostle, 2 Cor. i. 4 r
' That we might comfort them which are in trouble by the comfort
wherewith we ourselves are comforted of God/ When we ourselves
are comforted of God, and that which we speak is the result of our
own experience, it makes us more useful in our Christian converse.
The prophet Ezekiel was to eat his own prophecies, and St John to eat
the book; the meaning is, they must digest it. What we communicate
to others, we must digest it ourselves, that, finding it sweet, we may
speak the more effectually for God.
2. Do not lose this taste. Oh! it is a sad thing to lose these spiritual
senses. Hypocrites, their taste doth lightly come and lightly go; they
have a little vanishing sweetness now and then, but it is soon gone ; it.
is a sad thing to lose our spiritual taste. It may be lost in a great
measure ; sometimes a Christian hath it, and sometimes he hath it not,,
at least not in such a degree as formerly. Experience shows it may
be lost too too often ; all the business will be to discern the first ten
dencies of this evil when we begin to lose our taste and spiritual
senses. This may be discerned with respect to the threefold object of
this taste heavenly gift, the good word of God, and powers of the
world to come.
[1.] Heavenly gift, that is Christ Jesus. When we do not so highly
value the love of God in Christ, and prize his blood, and the precious
effects of it; when we do not so earnestly beg pardon of sin, and
hunger and thirst after his righteousness; when we have not that
former earnestness and strength of desire to enjoy Christ. Time was
when thou thoughtest no terms too dear for him, when thy heart made
52 SERMONS UPON PSALM CXIX. [SEE. CIX.
hard pursuit after him ; but now thou art grown cold and careless, and
so pass him by lightly, as a full stomach with meat, with which it is
cloyed ; when you are not so earnest and zealous for Christ, it is a sign
you have lost your taste.
[2.] Your tasting of the good word of God. When you slight the
word, either in not reading, hearing, meditating in it so frequently as
you were wont to do. Oh, time was when you could say, No honey or
honeycomb so sweet as this to my poor soul ! Ps. xix. 10 ; when you
could hardly call off your thoughts. Now you are more infrequent in
these godly exercises, or else, if conversant about it, not with that life
and that affection ; in a more customary manner you can read of the
love of God and sufferings of Christ Jesus, without any love to him
again ; can read the promises, and they seem to be but like dry chips
and withered flowers, and not yield that marrow and fatness to you.
You can read the promises of eternal life, and have not that joy,
thankfulness, and blessing of God. You could hardly contain your
selves before, but cry out, ' Blessed be the God and Father of our Lord
Jesus Christ, and blessed be God that hath visited and redeemed his
people.' Now your affections are more flat and cold, and have not that
relish in holy conference, sweetness in hearing, and that contentment
of soul in meditating.
[3.] You may lose your taste in the powers of the world to come,
when you grow more mindless of God, and eternal blessedness, when
you have not such fresh and warm thoughts as you were wont to have;
when your desires, hopes, expectations of the life to come is abated,
you have not that lively hope, 1 Peter iii. 3, to quicken you for the
..attaining of eternal blessedness. While this taste is fresh upon the
^hearts of Christians, they are for heaven, for God, carried on with
-vigour and strength in the way of holiness ; but when your hearts are
carried out to worldly vanity, and you relish more the honour, applause,
-fulness of estate, worldly increase, and you are grown more cold in
iieavenly things, you have lost this taste of the powers of the world to
^come, Heb. vi. 4.
The causes of this. One is, want of a due esteem, not an esteem
>in an idea, naked or abstract notion from those thoughts out of a
temptation. No man is so unreasonable, but, if he be a little enlight
ened with Christianity, will say, the favour of God is better than all
things. Ay! but want of that practical esteem, when they can forfeit
this taste for every trifle and flesh-pleasing vanity ; or when they care
lessly look after him, are indifferent as to communion with God, and
think it not much whether they are accepted of God, yea or no ; or
manifest himself to you in Christ, when the comforts of the Spirit are
things you can spare, and the consolations of God seem to be small, it
is all one to you whether you have experiences from God in duty or
no, your souls are satisfied ; this is a cause of decaying. Then negli
gence in duties; pray lazily, hear carelessly, not meditate often.
Inordinate savour of carnal pleasure, that is another cause. What is
the reason the temporary seems to be so affected ? He loseth his taste
altogether ; carnal things have the first possession of his heart, and
being confirmed there by long use and custom, being so suitable to us,
and so long rooted in us, and we have such a vanishing glance of
VER. 104.] SERMONS UPON PSALM cxix. 53
things to come, this will work out that taste, the love, the sense we
have of better things. Godly men, when they turn out to the content
ments of the flesh, they lose their taste, it becomes dead. This is a
considerable loss as to the vitality of your graces ; for without a taste
of good or evil, we shall neither eschew the evil, nor follow that which
is good, with that serious constancy and diligence that is necessary. A
man that hath tasted of the poison of asps, and the bitterness of the
gall and wormwood that is in sin, will be afraid of it, Rom. vi. 21. So
a man that hath tasted of the sweetness of communion with God in
Christ, he is quickened and carried on with life, courage, and con
stancy. That is a dreadful place, Heb. vi. 4, 5 ; the loss of their taste
is a degree to final apostasy. Oh, how many lose their taste, their
relish of Christ, the good word of God, the powers of the life to come,
and are fallen foully, some forward into error, some backward into a
licentious course, so that it is impossible to recover themselves by
repentance !
SERMON CX. ]
TJirough iJiy precepts I get understanding : therefore I hate every
false iuay. VER. 104.
IN the former verse, the man of God had spoken of the pleasure that
was to be had by the word, now of the profit of it. There is a great
deal of pleasure to spiritual sense ; if we could once get our appetite,,
we should nnd a world of sweetness in it ; and there is as much profit
as pleasure. As the pleasure is spiritual, so also is the profit to be-
measured by spiritual considerations. To escape the snares of the
devil, and the dangers that waylay us in our passage to heaven, is a?
great advantage. Now the word doth not only warn us of our danger,,
but where it is received in the love of it, breedeth a hatred of all these-
things that may lead us into it : ' Through thy precepts I get under
standing* therefore I hate every false way.'
In which sentence, the prophet seems to invert the order set dowrr,
ver. 101. He had said, ' I refrained my feet from every evil way, that
I might keep thy word,' where the avoiding of evil is made the
means of profiting by the word. Here his profiting by the word is
made the cause of avoiding evil. In the one verse you have an account
of his beginning with God, in the other of his progress.
In this verse there is
1. The benefit he received by the word, and that is sound and saving
Imoivledge.
2. The fruit and effect which this knowledge produceth in his heart,
therefore I hate every false luay.
Mark, first, The firmness of this effect, / hate. He doth not say I
abstain, but / hate.
Secondly, The note of universality, every.
Thirdly, The object, false way. It is not said evil way, but false
way ; or, as it is in the original, ' every path of lying and falsehood.'
54 SERMONS UPON PSALM CXIX. [SEB. CX.
Falsehood is either in point of opinion or practice. If you take it
in the first sense, for falsehood in opinion, or error in judgment, or
false doctrine, or false worship, this sentence holds good. Those that
get understanding by the word are established against error ; and not
only established against error, or against the embracing or profession
of it, but they hate it.
1. They are established. All error cometh from ignorance, or else
judicial blindness.
[1.] From ignorance, or unacquaintedness with the word of God ;
so Christ said to the Sadducees, ' Ye do err, not knowing the scrip
tures,' Mat. xxii. 29. When men study not the word, which is the
rule of truth, no wonder if they lie open to every fancy ; they take up
things hand over head, and by a fond credulity are led away by every
suggestion presented to them. So it is said, 2 Peter iii. 16, that ' the
unstable and unlearned wrest the scriptures to their own destruction.'
By the unlearned, is meant not those that are unskilful in human
literature, though that be a great help ; but those that are unskilful
in the word of righteousness, poor deluded souls that lie under a great
uncertainty.
[2.] Judicial blindness. For men that have great parts, and a pre
sumption of their own wit, are given up to be blinded by their own
lusts ; and though they know the scriptures, yet they wrest them to
speak according to the sense of their carnal interest, 1 Thes. ii. 12.
And so they see not what they see, being given up to the witchery and
enchantment of error : Gal. iii. 1, ' foolish Galatians ! who hath be
witched you?' So that all false ways proceed from the want of
reason and the pride of reason. The one is the cause of the simple's
erring, who believeth every word ; the other of those that are
knowing, and are otherwise of great parts, but they make their
wit their idol, and so would be wise above the scriptures, or else are
swayed by their own lusts. They do not fix themselves in the power,
love, and practice of truths revealed in the scriptures, and so are
given up to hellish delusions. Now, in this sense, I might speak with
great profit of these words, especially now when so many errors are
broached, and all the errors of Christianity come abreast to assault it
at once ; and such changeable times as produce several interests,
whereby men are blinded, and such levity in the professors of religion.
Why, then, study the word with a teachable heart ; that is, renounc
ing your own wit, and giving up yourselves to God's direction, and
practise what is plain, without being swayed with the profits and
pleasures of the world, and you may come to know what is the mind
of God. Men think all is uncertain in religion, and are apt to say
with Pilate, 'What is truth?' John xviii. 38. No; the scriptures
are not obscure, but our hearts are dark and blind with worldly
lusts. Otherwise the counsel is plain, and you might say with David,
' Through thy precepts I get understanding ; therefore I hate every
false way.'
(1.) Where the Spirit of God doth affect men with an earnest de
sire of knowledge, and so affect them as to desire to know the will of
God, for no other reason but that they may avoid what is displeasing to
God, and do what is pleasing in his sight ; and therefore hear, pray
VER. 104.] SERMONS UPON PSALM cxix. 55
read, meditate, and study the holy scriptures ; they are sure to be right
for the main.
(2.) Not only avoid the belief and profession of falsehood, but hate
it : * I hate every false way.' Not the persons, but pity them : Phil,
iii. 19, ' I tell you weeping/ It should be the grief of our hearts to
see them misled ; but as for the error, hate it, whatever is not agree
able to the rule of truth, or dissenteth from the purity of the word.
There is too great a coldness and indifferency about the things of
religion, as if truth were not to be stood upon. Carnal men hate the
truth : Ps. 1. 17, ' They hate instruction, and cast my laws behind
their backs.' Truly we have much more reason to hate error, without
which we cannot be safe, it is so catching with our natures.
2. In point of practice, and so every falsehood may be applied
[1.] To craft, or carnal wisdom. I hate fraud and deceit ; true under
standing makes us hate false wisdom. A simple, honest conversa
tion suits best with Christians : 2 Cor. i. 12, 'In simplicity and godly
sincerity we have had our conversation in the world.'
[2.] Carnal or worldly vanities, and flattering or fallacious pleasures,
these entice us with a fair outside, and promise a great deal of happi
ness and comfort to us ; but when we neglect better things, and run
after them, they deceive us in the issue. They are called ' deceitful
riches,' Mark iv. 19. And ' beauty ' is said to be ' deceitful/ Prov. xxxi.
30. And those that run after these things are said to ' run after lying
vanities/ Jonah ii. 8 ; those that fail when we hope to enjoy them.
3. I take it more generally for all sin. Sinful ways are false ways,
and will surely deceive those that expect good from them or walk in
them : Heb. iii. 13, ' Deceitfulness of sin ; ' and ' deceitful lusts/ Eph.
iv. 22 ; and * sin hath deceived me, and slew me/ saith Paul, Rom.
vii. 11. Sin is false and deceitful many ways
[1.] It presents itself in another dress than its own, proposing evil
under the name of good, calling light darkness, and darkness light,
Isa. v. 20, or shadows of good for that which is really good, gilded
trash for perfect gold.
[2.] As it promiseth happiness and impunity which it never per-
formeth or maketh good, Deut. xxix. 19, 20 ; and so the poor sinner
is led as an ox to the slaughter, Prov. vii. 22, 23. And we do not
see the danger of it till it be too late to help it, and it.appeareth in
its own colours in the foulness of the act and the smartness of the
punishment. Esau, when he had sold the birthright, bewailed it with
tears when it was too late, Heb. xii. 16, 17. The foolish virgins
tarried till the door was shut, Mat. xxv. 11, 12. It is good to
have our eyes in our head, to see a plague when we may prevent it,
Prov. xxii. 3. The foulness of the act terrifieth, as it did Judas
when he betrayed his master, Mat. xxvii. 4. Their hearts give evi
dence against them, Rom. ii. 15 'Excusing or accusing one another;'
as Cain, Gen. iv. 14, ' My punishment is greater than I can bear.'
The unclean person shall ' mourn at the last, when his flesh and his
body shall be consumed,' Prov. v. 11. Adam and Eve were sensible
too late, when their eyes were opened.
Doct. By the word of God we get that true, sound wisdom which
inaketh us to hate every false way.
56 SERMONS UPON PSALM CXIX. [SER. CX.
Four things are implied in the point and in the text :
1. A hatred of sin.
2. The universality of this hatred, every false way.
3. That this is a part and fruit of wisdom, / get understanding,
therefore I hate.
4. This wisdom and understanding is gotten ly God's precepts.
First, That it is our duty to hate sin. It is not enough to reform
our practice, or to abstain from the act, or to avoid the occasions that
may lead to it, but it must be hated : Ps. xcvii. 10, ' Ye that love the
Lord, hate evil/ He doth not say forbear it, but hate it. Love to
the chiefest good is fitly accompanied with hatred of the chief est evil.
God, he is our chiefest good : you love the Lord, and you must also
hate evil. The one is as natural to grace as the other ; for the new
nature hath its slight and aversation, as well as its choice and pro
secution. As it inclines us to choose God for our portion, and to pur
sue after things that lead to God, so it hath a disposition to make us
avoid that which is evil. There are things hurtful to the new nature
as well as any other being ; now hatred is to arm us against it. In
short, this hatred is required
1. Because this is the true principle of resistance against sin.
Until a man hate sin, he is never truly set against it ; as a man is-
never thoroughly gained to that which is good until he loves holiness
for holiness' sake. His affections may be bribed with other considera
tions, but then he is rooted in holiness when he loves holiness for its
own sake. So a man that is not resolved against sin, that will not
hate it for its own sake, may be frighted out of sin for a fit, or by the
interposings of conscience put out of humour, but his heart falls in
again with his old lusts, until there be an envy and detestation of sin ;
but when it comes to this hatred, then temptations cannot easily over
come examples draw not, nor difficulties compel us to that which is
evil Persuasions and allurements formerly were of great force;
straightway they followed ; but when the bent is another way, they
are not so easily drawn by force and examples, which seem to have
such cogency. Before men did easily swim with the stream, but here
is a counter motion when they hate that which is evil. This is the
fence of the soul, and draws us to an indignation, Hosea xiv. 8.
2. Partly because this is a true distinctive evidence between those
that are good and those that are evil. Many may forbear sin that
yet do not hate it ; they forbear it out of restraint, out of fear of pun
ishment, shame, worldly ends, yet they ' regard iniquity in their hearts,'
Ps. Ixvi. 18 ; as a dog loves the bone, yet fears the blows. God
judgeth not as man ; man is blameless, he abstains from sin, but God
hateth sin. Man judgeth according to the action, but God judgeth
according to the frame of the heart, 1 Sam. xvi. 7 ; for he is able to
look to the inward springs, and poise our spirits. So on the other side,
good men may slip into an evil action, but their hearts are against it ;
it is the evil which they hate, Eom. vii. 15. They may be foiled,
but their hearts are bent another way.
But what is this hatred of sin ?
1. It implies a universal repugnancy in every part of a man
against sin, not only in his reason and conscience, but will and affec-
VER. 104.] SERMONS UPON PSALM cxix. 57
lions. There is not a wicked man, but in many cases his conscience
bids him do otherwise ; ay ! but a renewed man, his heart inclines
him to do otherwise ; his heart is set against sin, and taken up with
the things of God : Rom. vii. 22, ' I delight in the law of God accord
ing to the inner man.' It is in the whole inward man, which consists
of many parts and faculties. Briefly, then, it notes the opposition, not
from enlightened conscience only, but from the bent of the renewed
heart. Reason and conscience will take God's part, and quarrel with
sins, else wicked men could not be self-condemned.
2. Hatred ; it is a fixed rooted enmity. Many a man may fall out
with sin upon some occasion, but he hath not an irreconcilable enmity
against it. The transient motions of the soul are things quite distinct
from a permanent principle that abides in a renewed heart ; he hath
that same ' seed of God remaining in him/ 1 John iii. 9. A habit
notes a habitual aversation. A brabble many times falls out between
us and sin upon several occasions, when it hath sensibly done us wrong,
destroyed our peace, blasted our names, or brought temporal incon
venience upon us. In time of judgment and fears, and present troubles
and dangers, men think of bewailing their sins and returning to God.
but they fall out and fall in again ; this is anger, not hatred ; like the
rising of the heart against a drawn sword, when it is flashed in our
faces, w r hereas afterwards we can take it up without any such com
motion of spirit.
3. Hatred ; it is an active enmity, warring upon sin by serious and
constant endeavours, manifested by watching, striving, groaning ;
watching before the temptation comes, resisting in the temptation,
groaning under it, and bemoaning ourselves after the temptation hath
prevailed over us.
[1.] There is a constant jealousy and watchfulness before the temp
tation comes. They that hate sin will keep at a distance from what
ever is displeasing unto God : Prov. xxviii. 14, ' Happy is the man
that feareth alway/ A hard heart, that knows not the evil of sin,
rusheth on to things according to the present inclination. Ay ! but a
man that hath a hatred against sin, that hath felt the evil of it in his
conscience, that hath been scorched in the flames of a true conviction,
will not come near the fire. A broken heart is shy and fearful, there
fore he weighs his thoughts, words, and actions, and takes notice of
the first appearance of any temptation ; they know sin is always pre
sent, soon stirred, and therefore live in a holy jealousy. Certainly
they that walk up and down heedlessly in the midst of so many snares
and temptations wherewith we are waylaid in our passage to heaven,
they have not this active enmity against sin, and therefore hatred is
seen by watching.
[2.] It is seen by striving, or serious resistance in the temptation.
A Christian is not always to be measured by the success, but by con
flict ; he fights it out : Rom. vii. 15, ' The evil which I hate, that
do I/ Though they be foiled by sin, yet they hate it. An enemy
may be overcome, yet he retains his spite and malice. Sin doth not
freely carry it in the heart, neither is the act completely willing : Gal.
v. 17, ' Walk in the Spirit, and ye shall not fulfil the lust of the flesh ;
for/ saith he, 'the flesh lusteth against the Spirit, and the Spirit
58 SERMONS UPON PSALM CXIX. [SER. CX.
against the flesh, and these are contrary the one to the other, so that
ye cannot do the things that ye would ;' that is, you cannot sin with
such proneness and full consent and bent of heart as others ; they have
a principle of opposition, a rooted enmity in their souls against sin.
[3.] By a bitter grief after the temptation ; as Peter, when he had
fallen foully, ' he went out and wept bitterly,' Mat. xxvi. 75. They
do not lie in sin, but recover themselves by a kindly remorse ; it is the
grief of their souls that they have fallen into God's displeasure, grieved
his Spirit, and hazarded their communion with him. Oh ! sin is
grievous to a gracious heart, and this makes them groan and complain
to God, ' wretched man ! ' &c.
4. It is such an enmity against sin as aims at the utter extermina
tion and expulsion of it, that endeavoureth to destroy it both root and
branch. Hatred is all for mischief ; annihilation, that is that which
hatred aims at. Anger worketh trouble, but hatred mischief. It is
an implacable affection, that continues to the death, that will not be
appeased till the thing which we hate be abolished. So where there
is this hatred of sin, it follows sin close till it hath gotten the life of
it. As by the grace of justification they have obtained such favour
with God, ne damnet, it shall not damn; by the grace of sanctifi-
cation, ne regnet, sin shall not reign ; and still they are aspiring and
looking after the grace of glorification, ne sit, that sin may no longer
be ; therefore they are longing and groaning under the relics of cor
ruption : Horn. vii. 24, ' wretched man ! ' &c. Many scratch the face
of sin, but they do not seek to root it up, to destroy the body of death ;
it is their constant grief that anything of sin is left in the heart, as
enemies are not satisfied till they have the blood of each other. Where
there is hatred it is not enough to stop the spreading, weaken the
power of sin, but labouring to destroy the being of sin ; as David said
of his enemies, ' I pursued them till they were destroyed ;' so when we
set against sin with an aim not to give over till we have the life of it ;
or as God said concerning the Canaanites, Deut. vii. 23, * I will destroy
them with a mighty destruction, until they be destroyed ;' so doth a
renewed heart war against sin, that he may leave neither root nor
fruit within them.
Use. If this be to hate sin, how few can say with David, ' I hate
every false way'! how few are of David's temper! Some love sin
with all their heart, that ' hide it as a sweet morsel under their tongue/
Job xx. 12. The love of sin, that is the life of it; it dies when it
begins to be hated ; but when you have a love to it, it lives in the soul
and prevails over us. And as they testify their love of sin, so they
misplace their _ hatred. What do they hate ? Not sin, but the word
that discovers it. They ' hate the light, because their deeds are evil/
John iii. 20. They do not hate sin, but God's messengers that plead
against it: 1 Kings xxii. 8, * I hate him/ saith Ahab concerning
Micaiah, 'for he doth not prophesy good concerning me, but evil.'
They hate the faithful brother that reproves them ; he is hated because
he will not hate his brother, to see sin upon him. They hate the
magistrate that would reform, the faithful Christian that condemns
them by his exact walking: Johnxv. 19, ' Because I have chosen you
out of the world, therefore the world hateth you/ They hate God's
VER. 104.] SERMONS UPON PSALM cxix. 59
image in his people, and cannot endure to be condemned by the light-
that shines out from their conversations. Godly men are objects
reviving guilt, therefore they hate them. Thus shamefully are a
man's affections transposed ; we love where we should hate, and hate
where we should love. And then if we come to the other sort of
men, a degree above these, many are frightened out of their sins by
slavish fear, but yet their hearts are in league with them still ; and as
they get out of the stocks of conscience they enlarge themselves in all
manner of carnal liberty : these are not changed, but awed ; sin is not
mortified, but only lurks to watch a safe opportunity when it may
discover itself with more advantage.
SEKMON CXI.
Therefore I hate every false way. VER. 104.
THE second proposition is the universality of this hatred, every false
ivay. They that hate sin must hate all sin.
1. This doth necessarily follow upon the former; for if we hate sin
-especially as sin, for the intrinsic evil that is in it, not upon foreign
accidental reasons, then we will hate all sin, for hatred is et? TO, 761/77,
to the whole kind ; as Haman, when he hated the Jews, he thought
scorn to lay his hand only on Mordecai, but would have destroyed all
the Jews, Esther v. 6. It is but a casual dislike, and not a hatred.
Certainly if we hate sin as sin, we shall hate all sin. The same
reasons that incline us to hate one sin will incline us to hate all.
Why ! what is it to hate sin as sin ? As it is a violation of God's law,
as it is a contempt of God's authority, a breach of spiritual friendship,
it grieves the Spirit ; these are the reasons to incline us to hate one as
well as another. Well, then, private reservation and indulgences, or
setting up a toleration in our own hearts, will not stand with the hatred
of all sin. Some sins may shame and trouble us more, but all are alike
contrary to the will of God ; therefore if we hate them upon reasons of
duty to God, we should hate them universally, ' every false way/
2. Every sin is hateful to God, therefore every sin should be hateful
to us. The reason of this is, we should hate what he hates, and love
what he loves. There is a perfect friendship between God and those
in covenant with him. Now that is true friendship, to will and nill
the same thing ; it is built upon likeness, and suitableness of disposi
tion. This argument is urged by the Holy Ghost : Prov. viii. 13,
' The fear of the Lord is to hate evil ; pride, and arrogance, and the
evil way, and the fro ward mouth, do I hate/ This is friendship with
God, to hate what God hates : I hate it, therefore they hate it. Sins
of thought are intended by pride and arrogance, for that puts us upon
vain musings and imaginations; and sins of word by the froward
mouth ; and sins of action by the evil way, outward practice. All this
God hates, so should we : Eev. ii. 6, ' Thou hatest the deeds of the
Nicolaitans, which I also hate/ If we be in the same covenant with
God, we will have the same love, the same hatred. Nay, as we have
GO SERMONS UPON PSALM CXIX. [SEE. CXI.
the same nature with God, the saints are ' made partakers of the divine
nature/ 2 Peter i. 4. The divine nature shows itself by suitable dis
positions.
3. From our covenant relation with God, which implies an entire
surrender of soul, which is without any reservation. When you give
up yourselves to God, he will have all. If you say, God be merciful
to me, and spare me in this, then you forfeit all the blessings of the
covenant. God will have all or none ; therefore all sin, without excep
tion, must be hated by us, for otherwise God is not our chief good : if
anything be loved besides him, or against his will, it is love above him.
One man allowed besides the husband is a violation of the marriage
covenant ; so one sin allowed in the heart breaks all the covenant
between God and us : James ii. 10, ' If a man keep the whole law, and
yet offend in one point, he is guilty of all.' That sentence is not a
legal sentence belonging to the covenant of works ; that were a mistake
of it : it is not only true in the sense of the covenant of works, one sin
undoes us for ever, but it is true in the evangelical covenant. Thus
one sin allowed with full consent of heart makes void the gospel cove
nant, as one article not consented to disannuls the whole treaty and
agreement between us and God. It is not consistent with sincerity that
we should bring down the gospel covenant, to allow any one sin.
4. From the damage and mischief that it doth to our souls. One
sin keeps up the devil's interest ; it is like a nest egg, left there to
draw a new temptation. You continue his empire in you ; this is his
great design, to keep a part. Conscience begins to work, they must
have something ; all then that he pleads for is but a part, and he
knows that will bring the whole ; as Pharaoh would have a pawn,
either their flocks, herds, or children, that this might bring them back
again. One sin reserved gives Satan an interest ; one leak in the ship,
though all the rest be stopped, if that be neglected, will sink it in time.
Use. Let us lay this branch also to heart. There is something
usually wherein we would be excused and expect favour. We all have
a tender part of our soul, and loathe it should be touched ; some vain
fashions, customs, or ways, and outgoings of soul, which we are unwill
ing to leave, though we have often smarted for them. Consider, it is
not consistent with your obedience and your love to God, nor with the
power of grace in your hearts, to allow any false way. Herod did many
things, yet perished for all that. A man may do many things that are
good, upon sin's account, When you allow any one thing, it is only to
hide and feed your lusts with greater pretence; so many religious
things may be fuel of lusts, as well as carnal comforts. It is not for
the interest of the flesh or indwelling corruption that men should have
no religion ; sin cannot be served in such a cleanly way, unless there
be something done in compliance with God's will, under some disguise,
or conformity to the will of God. Say then, Shall I do and suffer so
many things in vain ? Bring your hearts thus to hate every false way.
Thirdly, This _ is a part and fruit of true wisdom.
1. That this is a chief part of wisdom and understanding, to hate
every false way, appears from Job xxviii. 28, ' The fear of the Lord,
that is wisdom ; and to depart from evil, that is understanding.' So
much as we hate sin, so much of spiritual wisdom and spiritual under-
YER. 104.] SERMONS UPON PSALM cxix. 61
standing. Certainly to hate sin is wisdom ; I prove it from the nature
of sin. All disobedience is the greatest folly that can be in the world ;
and therefore, if to sin be to do foolishly, to hate sin is to be wise ; and
not to have understanding certainly is a fruit of folly, for a man to do
that which will condemn himself, if ever he comes to himself. Now,
when a man comes to himself, as when he dies or repents, oh ! how
will his heart condemn and reproach him for the vanity of his worldly
course, when he is rilled with his own ways ! Especially repentance,
that is a coming to ourselves. As a man when he hath slept out his
drunkenness and excess, and begins to look back upon his follies com
mitted under that distemper ; such is repentance, it is an after-wisdom,
and therefore it argues that there was an imprudence and inconsidera-
tion of the things we repent of, and therefore we condemn ourselves.
That is folly which gratifies those that are our utter enemies. Now
sin it gratifies the devil, which seeks our ruin : he ' goes about, seek
ing whom he may devour,' 1 Peter v. 8. You please him that seeks
your utter destruction ; and will you grieve God and please the devil ?
That is folly which brings no disadvantage upon him whom you dis
obey, but upon you it brings the greatest mischief imaginable. God
is not hurt by your sins ; he is above our injury : Prov. ix. 12, * If
thou be wise, thou shalt be wise for thyself ; but if thou scornest, thou
alone shalt bear it.' There is no hurt done to God ; all the hurt is to
our own souls : Prov. viii. 36, * He that sinneth against me, wrongs
his own soul ; and he that hateth me, loveth death.' Every sinner is
his own murderer and his own destroyer. All those arrows we shoot
up against heaven, they fall down with more violence upon our own
heads. That is folly for a man to hazard a jewel for a trifle, to stake
his soul, and heaven, and eternal happiness, against a little flesh-pleasing
and carnal satisfaction : Jonah ii. 8, * They that observe lying vanities
forsake their own mercies.' Poor fugacious comforts, lying vanities,
to follow after, and forsake their own mercy ; that is, all that happiness
which might have been their own. A sinner is a mad gamester, that
throws away the kingdom of heaven at every cast for a little momen
tary short delight and vain contentment. That is folly to break with
him upon whom our all depends, our life, being, comfort, happiness ;
so doth sin make us break with God : Isa. lix. 2, ' Your iniquities have
separated between you and your God.' Well, then, if sin be to do
foolishly, to depart from sin, this is wisdom, this is understanding.
Certainly he that provides against the greatest mischief doth escape
the greatest danger ; he is the wise man, and not he that provides
against temporal inconveniences only, as poverty and disgrace. He
that escapes sin, escapes hell, the wrath of God, the extremest misery
that can light upon a poor creature : Prov. xv. 24, ' The way of the
wise is above, to avoid hell beneath ;' and therefore it is a high point
of wisdom to hate sin.
2. As it is a high point of understanding, so it is a fruit and effect
of understanding. According to the degree of understanding that we
have, so will our hatred of sin be ; for he saith, ' Through thy precepts
I get understanding ; therefore I hate every false way. To prove this
by two reasons :
[1.] Our affections follow our apprehensions. There is no way to
62 SERMONS UPON PSALM CXIX. [SER. CXI.
come to the heart but by the mind, by the understanding. Look, as
there is no way to come to the bowels to purge our distempers that
are there but by the mouth, stomach, and other passages that lead to
the bowels, so there is no way to come to the heart and affections but
by the understanding. Knowledge begets all other affections, those
which belong to choice and pursuit, or those that belong to slight or
aversation. Those that belong to choice and pursuit, desire, delight.
There is no desire of that which is unknown ; so in those things that
belong to slight and aversation, those affections, be it grief or shame
for sin already committed, or fear or hatred that sin may not be com
mitted. Grief or shame : Jer. xxxi. 19, ' After I was instructed, I
smote upon my thigh ; I was ashamed, yea, even confounded, because
I did bear the reproach of my youth/ It is light which humbles, and
the soul is affected according to the sight it hath of things ; or go to
those affections which serve to prevent the commission of sin, as hatred
and fear. Hatred in the text ; a good understanding goes before, a
thorough hatred will follow.
[2.] Second reason ; that when the mind is fraught with truths, and
gotten a good stock of knowledge by God's precepts, then it will be
checking and urging the soul to caution against sin ; and therefore the
more understanding you yet by God's precepts, the more are you warned
and put in mind of things : Ps. cxix. II, * I have hid thy word in
mine heart, that I might not sin against thee.' When the word hath
laid up in the heart a good stock of knowledge, there will be one
thought or other that will be rising up and defying all temptations
wherewith you are assaulted : Eph. vi. 17, * Take unto you the helmet
of salvation and the sword of the Spirit, which is the word of God/
In the spiritual conflict we need weapons not only defensive but
offensive ; not only the shield of faith, but the sword of the Spirit,
that we may destroy and slay sin, and withstand temptation, and chase
away Satan from us. What is this sword of the Spirit? The word
of God. The more seasonable relief the more fresh thoughts you
have to withstand temptations which are apt to come in upon you :
Prov. vi. 21, 22, ' Bind them upon thine heart : when thou goest, it
shall lead thee ; when thou sleepest, it shall keep thee ; and when thou
awakest, it shall talk with thee/ This will always be urging him to
duty, and warning him of his danger.
A word of use. (1.) Get understanding ; (2.) Never count your
selves to understand anything but as you increase in hatred of sin.
1. Get understanding. Partly (1.) Because there are many false
ways you will never discern without much understanding. There
are many false ways that are palliated and represented under the show
of good, and we are easily ensnared unless we have light to choose our
way : 1 Cor. ii. 8, ' Had they known it, they would not have crucified
the Lord of glory/ A man will be carried on with a great deal of
life and activity in a way contrary to God: Acts xxvi. 9, ' I verily
thought with myself that I ought to do many things contrary to the
name of Jesus of Nazareth.' Oh 1 the tyranny and madness of an
erring conscience and an ignorant zealot ! What a ready prey is a
man to Satan, and is carried headlong to destroying courses, when a
man hath more zeal and earnestness of spirit than knowledge to guide
VER. 104.] SERMONS UPON PSALM cxix. 63
him ! How will he stumble and dash upon things that are very con
trary to the will of God. (2.) If they can discern them, they shall not
have a heart and skill to remedy them without understanding. We
shall not have a heart, for light will be urging, calling upon us, mind
ing us of our duty, warning us of danger ; whereas otherwise we shall
go on tamely, like an ox to the slaughter, and like a fool to the correc
tion of the stocks. We shall not have this restless importunity of
conscience, which is a great restraint of sin ; and then we shall not
have the skill, for all is misapplied and misconceived by an ignorant
spirit, for the whole business of his religion is making cordials instead
of purges, and potions instead of antidotes, catching at promises when
threatenings belong to him, lulling his soul asleep with new strains of
grace, when he should awaken himself to duty.
2. Never count yourselves to have profited in anything till your
hearts are awakened into a further hatred of sin. Christians ! they
are but notions ; it is not saving knowledge unless it be ia order to
practice ; men have no understanding that have not this active and
rooted enmity against sin : Ps. cxi. 10, ' A good understanding have
all that they do his commandments ;' they that hate sin more, and are
more weary of corruption. He is made wiser by the word that is
made better by it. It is not the talker against, but the hater of
iniquity that is the wise man. If wisdom enters upon the heart, and
breaks out in our practice, by that is our thriving in knowledge to be
measured : 1 John ii. 3, ' Hereby we know that we know him, if we
keep his commandments/
This was God's scope in giving the word, not to make trial of men's
wits, who could most sharply conceive, or of their memories, who could
most faithfully retain, or of their eloquence, who could most nimbly
discourse ; but of the sincerity of the heart, who could most obediently
submit to the will of God. Jer. xxii. 16, when he had spoke of hating
of sin, and doing good, ' Was not this to know me ? saith the Lord/
This is to know God to hate sin. Outward things were not made for
sight only, but for use, as herbs, plants, and stars. So our reason, and
the scriptures the Lord hath given us ; it is not only for sight, but for
use, that we may be wise to salvation ; not that we may please our
selves with acute notions about the things of God, but seriously set
our hearts to practise.
The fourth thing in this general point is, that this wisdom and
understanding is gotten by God's precepts. Mark, ' I hate every false
way/ Why ? ' Because by thy precepts I get understanding/ Where
have we it ? By studying God's word/ Kom. iii. 20, ' By the law is the
knowledge of sin/ How is the knowledge of sin by the law ? Three
ways: according to the nature of the sin, according to who is the
sinner, and according to the guilt and dreadful estate of them that lie
in a state of sin. So the knowledge of sin, that is, the nature of it,
and where it lives, and where it reigns, and what will be the effects of
it, all this knowledge is by the law.
1. By the law is the knowledge of sin, quoad naturam peccati.
There are many things we should never know but by the law of God,
though we have some general notions of good and evil. Rom. vii. 7,
saith the apostle, ' I had not known sin but by the law ; for I had not
4 SERMONS UPON PSALM CXIX. [SER. CXII.
known lust, except the law had said, Thou shalt not covet.' Those first
stirrings and secret lingerings of heart and inclinations to that which is
cross to the will of God, that they go before all consent of will, and all
delight, these things we could never discern by the light of nature.
2. Quoad subjectum, what is the sinner, and who is guilty of it ?
So Kom. vii. 9, ' I was alive without the law once, but when the com
mandment came, sin revived, and I died.' He saw his lost, miserable,
undone condition by the law of God. The acts of sin are discovered
by the word of God ; it discovers the thoughts and intents of the
heart, Heb. iv. 12, and state of sin ; our natural face, the condition
wherein we are, is to be seen in this glass.
3. Quoad realum et magnitudinem peccati, what will be the effects
of it? Rom. v. 20, ' The law entered, that the offence might abound.'
Therefore the law was given, that it might work a deep sense of the
evil consequents of sin, and what wrath man was bound over to for
violating the righteous law. The law represents the heinous nature
of sin as it is avopia, a transgression of the law, as it strikes at God's
being or at God's authority, seeks to jostle him out of the throne ; as
it contradicts his sovereignty, and plucks the sceptre out of his hand
and the crown from his head, and makes men to say, * Who is lord
over us ? ' As if we had nothing to guide us but our own lusts. The
word of God discovers this pride of heart, and then the manifold mis
chiefs of sin are discovered ; we get this understanding by the word.
It is better to know these mischiefs of sin by the threatenings of the
word, than by our own bitter experience. It is sin that separates from
God, and renders us incapable of all blessings.
Use 1. Study yourselves, and take a view of the case and state of
your souls by the glass of the word ; see what you gain by every read
ing, hearing, every time you converse with him, what is given out to
convince you of sin, or awaken your soul against sin.
Use 2. When you consult with the word, beg the light of the Spirit,
which is only lively and efficacious. The apostle speaks of knowing
things in the evidence and ' demonstration of the Spirit and of power,'
1 Cor. ii. 4. There is the same demonstration of the Spirit. There is a
manifest difference between the evidence of reason and arguments held
out from a natural understanding, and between the illumination or the
demonstration of the Spirit. There are many that may have a full
knowledge of the letter and the sense of the words, as they lie open to
the evidence of reason, yet be without the light and power of those
truths, for that is a fruit of the demonstration of the Spirit, the lively
light of the Holy Ghost that goes along with the word.
SERMON CXII.
Thy word is a lamp unto my feet, and a light unto my path.
VER. 105.
THE present world, as much as it suits with our carnal nature, it is
but like a howling wilderness with respect to Canaan, in which there
VER. 105.] SERMONS UPON PSALM cxix. 65
are many crooked paths and dangerous precipices, yea, many privy
snares and secret ambushes laid for us by the devil and his instru
ments ; so that unless we have a faithful guide, a clear, full, and sure
direction, we shall certainly miscarry, and every day run into the
mouth of a thousand mischiefs. Now God, out of his abundant
mercy, hath given us a light, a rule to walk by, to set us clear from
these rocks and precipices, and to guide us safe to true happiness.
And what is this light ? It is his word ; so David acknowledged in
this verse, thy word is a lamp unto my feet, and a light unto ym
path.
Here you may observe (1.) The double notion by which the direc
tion of the word is set forth. (2.) You have the object, or the matter
wherein we are directed ; that also is expressed by a double notion,
1 It is a lamp to my feet, and a light to my path/ Let me explain
these a little.
1. The two notions whereby the direction is expressed, it is a light,
that is a more general expression ; the other is more particular, it is a
lamp, possibly with allusion to the lamp of the sanctuary. The use of
a lamp is to light in the night, and the light shines in the day. The
word of God is both a light and lamp ; it is of use to us by day and
night, in all conditions, in adversity, in prosperity, in all the conditions
we pass through in this world. Chrysostom hath an observation, but
I doubt a little too curious, 6 z/6//,o? Xu/cz/o? ovofjLd^erai, 6 Xpto-ro? ino? 1
T% SiKdiocrvvrjs, saith he The law shineth in narrow limits, within
small bounds, therefore that is called a lamp; but Christ, in the gospel,
is called a son * of righteousness.
2. Let us come to the term by which the object is expressed, path
snd feet. By path is meant our general choice and course of life ; the
law will direct to that ; not only so, but it is a light to our feet, that
is, will direct us in every step, in every particular action.
Doct. That the word of God is a clear and a full rule to direct us in
all the conditions and affairs of the present life.
It is a clear rule, for it is called a lamp ; and it is a full rule, for it
is a lamp not only for our path, but for our feet. I shall speak of both
severally, that it is a lamp and a light.
First, It is a clear rule, and therefore called a light, and that in
three regards :
1. By reason of its direction, as it shows us the right way to our
desired end. He that would come to his journey's end needs a way,
and needs a light to see and find it out. Our end is eternal life, and
that to be enjo} 7 ed in heaven : Prov. vi. 1 23, ' The commandment is a
lamp, and the law is light, and reproofs of instruction are the way of
life.' God hath stated the way that leads to eternal happiness by his
wisdom and justice, and revealed it in the scriptures. See that place,
Ps. xliii. 3, 'Oh, send out thy light and thy truth ; let them lead me,
let them bring me unto thy holy hill, and to thy tabernacles.' We
should have wandered up and down in various uncertainties, and have
neither pitched upon the right end nor way, but have lost ourselves in
a maze of perplexities, if God had not sent forth his light and truth.
Austin reckons up two hundred and eighty-eight opinions about the
1 Qu. ijXios, and ' sun ' ? ED.
VOL. VIII. E
66
SERMONS UPON PSALM CXIX. [SER. CXII.
chiefest good. Men are seeking out many inventions, looking here
and there to find happiness, but God hath showed the true way.
2. It is a light in regard of conviction, as it convinceth of all errors
and' mistakes both in judgment and practice Verum est index sui et
obliqui. In this respect it is said, Eph. v. 13, because of this con-
vincino- light that is in the word, ' All things that are reproved, are
"
made "manifest by the light ; for whatsoever doth make manifest is
lie-lit/ It discovereth to us our sins as well as our duties ; light doth
manifest itself, and make all other things manifest. Now this convic-
tive power of the world is double by way of prevention, and by way
of reproof.
[1.] By way of prevention. The word of God shows us our danger,
pits, 'precipices, and stumbling-blocks that lie in our way to heaven;
it shows us both our food and our poison, and therefore he that walks
according to the direction of the word is prevented from falling into a
great deal of mischief : 1 John ii. 10, 11, 'He that abideth in the
light, there is none occasion of stumbling in him: but he that hateth
rns brother is in darkness, and walketh in darkness, and knoweth not
whither he goeth, because that darkness hath blinded his eyes.' The
meaning of that place is this, he that walks according to the light of
scripture, and lives in obedience thereto, avoids stumbling ; but he
that is blinded by his own passion, he wants his light, knows not
whither he goes, neither in what way he goes respectu vice, et respectu
termini. What will be 'the end of his going ? He mistakes the way,
sins for duties, and good for evil; or he mistakes the end, thinking he
is going to heaven, when he is in the highway to hell.
[2.] By way of humiliation and reproof, it discovers our sins to us
in their own colours, so as to affect the heart, yea, our secret sins,
which could not be found out by any other light : 1 Cor. xiv. 24,
4 When he that believeth not, or is unlearned, cornes in, he is convinced
of all, he is judged of all.' The light of the word it brings a sinner
upon his face, makes him fall down, acknowledging the majesty of
God in his word. God's word it hath his signature upon it, it is like
himself, and bewrayeth its author by its convict! ve power and majesty.
So it is notable, Heb. iv. 12, 13, ' The word of God is quick and
powerful, &c., and is a discerner of the thoughts and intents of the
heart/ Mark what he had said of the word. He proves the proper
ties of the word by the properties of God ; that God searcheth all
things, God's word is like himself.
3. It is light in regard of comfort : Eccles. xi. 7, ' Truly the light
is sweet, and a pleasant thing it is for the eyes to behold the sun ; '
especially to those that have been shut up in darkness, and kept in a
dungeon. Oh, it is a pleasant thing to behold the light again ! So is
the word of God light in this sense, to relieve us in all the dark and
gloomy passages of the present life.
[1.] In outward darkness. When all outward comforts fail, and
have spent their allowance, the comforts of the word are left ; there is
enough to support and strengthen our hearts in waiting upon God :
Ps. xxiii. 4, ' When I walk through the valley of the shadow of death,
I will fear no evil ; for thou art with me, thy rod and thy staff they
comfort me/ The staff and rod they are instruments of a shepherd,
VER. 105.] SERMONS UPON PSALM cxix. 67
and Christ is our spiritual shepherd, so that this staff and rod are his
word and Spirit, they are the instruments of the spiritual shepherd ;
and this comforts us when we are in the shadow of death ; in our
crosses, in confusions and difficulties, when we have nothing else left
but the promises, this is a reviving to the soul.
[2.] It is a comfort and refreshing to us in spiritual troubles, that
arise from the guilt of sin, arid want of the sense of God's love : 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.' What shall
he do ? Shall he compass himself about in his own sparks ? Oh, how
miserable are we then ! No ; but let him depend upon God according
to his promise. The word of God is a great part of his name ; let him
stay his heart upon the word of God, when he walketh in darkness,
and seeth no light.
Now, that the word of God is such a light, such a sure and clear
direction, I shall (1.) Give a direct proof of it from scripture ; (2.)
Some types of it ; (3.) Prove it by experience ; (4.) By reason.
1. For the proof from scripture, you have the notions of the text.
So Prov. vi. 23, ' The commandment is a lamp, arid the law is light.'
It is that which keeps us from stumbling. So 2 Peter i. 19, ' We have
also a more sure word of prophecy, whereunto ye do well that ye take
heed, as unto a light that shineth in a dark place/ The world is a
dark place. Ay ! but now here is a light that shines in a dark place,
and that is the Holy Scripture, ' the sure word of prophecy ; ' it showeth
us our way to heaven, and prevents us from stumbling into hell.
2. To prove it by types. Two types I shall mention ; one is, Israel
being directed by the pillar of a cloud ; the other is, the lamp of the
sanctuary.
[1.] The type of Israel's being directed by the pillar of the cloud by
day, the pillar of fire by night, till they came into the land of Canaan,
Exod. xiii. 21. Still they moved up and down, hither and thither, as
the pillar of cloud and pillar of fire went before them. Thus our
whole course is to be ordered by God's direction. See how this type
is expressed, Neh. ix. 19, ' The pillar of the cloud departed not from
them by day to lead them in the way, neither the pillar of fire by night
to show them light, and the way wherein they should go.' Mark, when
they were in the wilderness, the pillar of cloud and fire showed them
the way where they were to go ; this is an emblem of the safe conduct
the church may expect from Christ Jesus in all ages ; God's pillar
departed not from them by night nor day. So while we are travelling
in the wilderness of this our pilgrimage, his word and Spirit is con
tinued to us. When they entered into Canaan, that was a type of
heaven, then this pillar of cloud was removed. It is notable, Josh,
xiv., when Israel passed over Jordan, we do not read the pillar went
before them, but the ark of God was carried before them. So when
the church comes to heaven, the resting-place, then this conduct ceaseth ;
the word hath no more use. Jesus Christ, as the great shepherd, leads
his flock into their everlasting fold.
[2.] The other type was the lamp of the sanctuary; we read of that,
Exod. xxvii. 20, 21. There was a great lamp hung upon the veil, to
(Jg SERMONS UPON PSALM CXIX. [SER. CXII.
distinguish the holy of holies from the other part of the tabernacle, and
was fed with pure oil-olive, and this lamp was prepared and trimmed
up by the priest daily. Now what did this lamp signify ? Mark the
application. This pure olive-oil signified God's pure word ; without
the mixture of human traditions ; this hung up in the veil, shined in
the church, and every day it was prepared, furnished, set forth by them
that are called thereunto, for the use of the faithful.
3. Let me prove it by experience, that the word is such a sure
direction.
[1.] Because natural men have a sense of it, and upon that account
fear it. See John iii. 20, 21, ' Every one that doeth evil, hateth the
light, neither cometh to the light, lest his deeds should be reproved/
Natural men will not come to the word, they fear it as discovering,
and therefore never feel it as refreshing. Evil-doers hate the light ;
they are afraid of the word lest it should convince them, and discover
them to themselves ; therefore they stand off, and shun all means of
closing with it ; there is such conviction in the oar, 1 a secret jealousy
of the searching power that is in the word of God.
[2.] Godly men do find a great deal of comfort and satisfaction from
this light as to all the doubts and fears of the soul : Ps. xix. 8, ' The
statutes of the Lord are right, rejoicing the heart ; the commandment
of the Lord is pure, enlightening the eyes.' All their scruples vanish ;
here is an apt and fit doctrine accommodated to the heart of man. A
man hath never true and rational delight till he is fully satisfied in
point of religion, till he can have rest for his soul, and commodious
notions of God. Now, if you would have rest for your souls, Jer. vi.
16, here it is, the children of God find it. There is a fair compliance
in this doctrine with all those natural principles and ingrafted notions
within us concerning God and his will ; they find satisfaction in it to
conscience, though not to fond curiosity ; the one is necessary, the
other dangerous and unprofitable. Christians I there is a great deal
of difference between these two, satisfying conscience and satisfying
curiosity, as much as between quenching the thirst of a sober man and
satisfying the lust and appetite of a drunkard. Here is enough to
satisfy conscience, a fair accommodation of excellent truths to a reason
able nature, truths becoming God, truths suiting with the heart of
man, and therefore here they find it to be light, that is a sure direc
tion. The wicked feel the discovery of it, and the saints feel the
impression of it.
[3.] We have this external and outward experience to assure us of
our rule and light that shines in the word of God, because those that
go against this light and direction do sensibly miscarry, and are sure
to split themselves upon some rock or other. Our first parent, Adam,
when he hearkened to the voice of the serpent rather than the voice of
the Lord, destroyed himself and all his posterity. As long as he obeyed
the word of God, he remained in a blessed estate in paradise, but when
he gave heed to other counsels, he was cast out of paradise, and ren
dered liable to many sorrows, yea, eternal death. So all that walk in
the imagination of their own hearts, and have not light from the word,
they presently run themselves into sundry mischiefs. The young pro-
1 Qu. 'ore' ? That is, in a rudimentary state. ED.
VER. 105.] SERMONS UPON PSALM cxix. 69
phet is an instance of this, 1 Kings xiii. 21. To go to particular
instances would be innumerable, every day's experience will furnish us
with enough of this ; they that will not take the light of God's word,
stumble upon dark mountains, for God hath owned his word to a tittle,
owned both the tables : Rom. i. 18, ' The wrath of God is revealed
from heaven,' &c. ; from heaven, by the effects of his wrath. If men
be ungodly and unrighteous, they are punished ; nay, not only in the
general, but in particular : Heb. ii. 2, ' For if the word spoken by angels .
were steadfast ' why ? ' for every transgression and disobedience
received a just recompense of reward.' By every transgression he
means a sin of omission ; by every disobedience, a sin of commission.
And as he will do so for sins against the law, so sins against the
gospel ; that place where the gospel was first propounded smarted for
the neglect of it : 1 Thes. ii. 16, ' Wrath is come upon them to the
uttermost/ for despising the gospel. And still God secures the certainty
of our direction by new judgments ; those that will go contrary to the
word, turn aside to paths of their own, they perish in their devices.
4. Let me prove it by reasons that certainly the word must needs be
light, that is, a clear and sure direction. I prove it from the author,
the instruments, and penmen, and from the ends why God hath given
the word.
[1.] From the author of it, it is God's word. Everything that comes
from God hath some resemblance of his majesty : ' God is light, and
in him there is no darkness at all/ 1 John i. 5. His word is light. If
God would give us anything to direct us, it must needs be clear and
sure, it must have light. As at first God gave reason to direct man :
John i. 4, ' That life was the light of men;' as it came from God, before
it was weakened by the fall, it was a full direction, it discovered its
author ; arid now since the fall, still it discovers its author. Conscience,
which remains with us, it is called f the candle of the Lord/ Prov. xx.
27. From a glorious sun now it is dwindled to a candle, yet it is
called the candle of the Lord ; it is a candle lighted by God himself.
The understanding and conscience that is privy to our most secret
motions, thoughts, and actions ; though it may be maimed and lessened
by sin, it is sensible of some distinction between good and evil, and
acts God's part in the soul, sometimes condemning, sometimes approv
ing, accusing and excusing by turns, Rom. ii. 15. But, alas I if we
were only left to this light, we should be for ever miserable. The light
of reason is too short for us now, and there is a double reason ; partly,
because our chief good and last end being altered by sin, we shall
strangely mistake things, if we weigh them in the balance of the flesh,
which we seek to please. Now our chief good is altered, or rather we
are apt to mistake it ; all our business is to please the flesh, and to
gratify lust and appetite, Ps. xlix. 12. Therefore go to a man led by
carnal and unsanctified reason, he shall ' put light for darkness, and
darkness for light ; good for evil, and evil for good/ Isa. v. 20. He
shall confound the names and natures of things, so miserably grope in
the dark, and not find out the way to true happiness, either stumbling,
dashing his foot against a stone, or wander out of the way in a maze
of a thousand uncertainties ; therefore it is a blessed thing not to be
left to this candle of reason, the light within us, for that will not guide
70 SERMONS UPON PSALM CXIX. [SfiB. CXII.
us, but God heath drawn a straight line for us to heaven, which if we
follow we cannot miss. Again, partly because man's condition since
the fall is such that he needs a supernatural remedy ; before he can be
happy, he needs a redeemer. Now the gift of a redeemer depending
upon the free grace of God, cannot be found out by natural light, for
that can only judge of things necessary, and not of such things as
depend upon the arbitrary love of God, therefore this light cannot
guide, John iii. 16. Well, then, because the candle of the Lord that
is within us is not enough to direct us, God hath set up a lamp in the
sanctuary to give us light, and to guide us in the pursuit of true happi
ness, and that is the scripture. Now, if they have God for their author,
surely they must needs be clear and full, for nothing indited by his
Spirit can be dark, confused, and inconveniently expressed, either with
respect to the things revealed, or to the persons to whom this revelation
is made. For if God should speak darkly (here is my argument), espe
cially in necessary things, it is either because God could not speak
otherwise, or would not. The former is direct blasphemy; he that
made the eye, cannot he see ? and he that made the mouth, cannot he
speak plainly and intelligibly to his people, so as to be understood by
them ? And the latter cannot be said, that God would not, for that is
contrary to his goodness and love to mankind : Ps. xxv. 8, ' Good and
upright is the Lord ; therefore will he teach sinners in the way.' If
this be true, that God is a just good God, he will teach us plainly ; the
Psalmist infers it, he is just, and will not lead us wrong ; he is an
upright God, and he is a good God ; and therefore, though we have
fallen from the state of our creation, though the candle of the Lord
burn dim in our hearts since the fall, yet he is a good God, therefore
he will show us the way. Now it is not to be imagined that there
should not be light in the word of God, that that should be dark, con
fused, and unintelligible ; that the most powerful and wise monarch,
and most loving of all, that he should write a book to teach men the
way to heaven, and do it so cloudily, that we cannot tell what to make
of it. Therefore if God be the author, this book must be true ; here
must be light, a clear and sure direction to guide us in all our ways.
[2.] I prove it by reason again, from the instruments used in this
work. Shall I take those words for my groundwork? 2 Peter i. 21,
' For the prophecy came not in old time by the will of man, but holy
men of God spake as they were moved by the Holy Ghost ;' that is, it
is not the fancies or dictates of men, but the word of God ; for they
were holy men, and holy men guided by the Holy Ghost, and so
guided as that they were moved, borne up by the special motion of the
Spirit. Let me reason thus : those that God hath employed to deliver
his mind to the world, look either to the prophets of the Old Testa
ment or apostles of the New, and you will find them to be holy men,
burning with zeal for God and love to souls ; and it is not to be
imagined that they would deliver God's mind so darkly that nobody
could understand their meaning. Christians they were, not men that
were to act a part of their own upon the stage of the world, not men
that aimed at ostentation of wisdom and curiosity of science ; but they
were holy men, they were free from ambition and envy, and other such
vile affections, which are wont to make writers to affect obscurity ;
VER. 105.] SERMONS UPON PSALM cxix. 71
therefore in all simplicity of style, plainness of heart, and faithfulness
to their message, they minded their master's honour and the people's
good ; they renounced pomp of words and lofty speculations, minded
that people might understand the mind of God published lay them.
As they were holy men, so they were acted by the Spirit of God.
Now the Spirit of God is not a spirit of darkness but a spirit of light,
which gives understanding to all men, therefore they spake luminously
and clearly. Nay, they were not only acted by the Spirit, but they
were borne up by the Spirit, carried by the Holy Ghost while they
were employed in this work, publishing the mind of God to the
church ; they were carried beyond the line of their natural spirits, by
an extraordinary impulse infallibly borne up, so that they could not
err and miscarry. Now from such holy men that were not swayed
by ambition and private aims, so guided, so acted by the Spirit, what
can be expected but what is sure, clear, and plain ?
[3.] I argue and reason again from the end of God in giving us
the scriptures ; all which doth clearly infer that here is a sure and
plain direction that will lead you to heaven. There is a fourfold end
wherefore God hath given us the scriptures :
(1.) That by this means heavenly doctrine might Be kept free from
corruption, that men might not obtrude articles of faith upon us and
fancies of their own brain, that heavenly doctrine might be put into a
stated course and kept pure from corruption. When mankind sat in
darkness and in the shadow of death, it was necessary that one way
or other they should have light, that God by some way or other would
reveal his mind to them, either by word of mouth or by writing. Now
God did it by oracles and extraordinary messages at first, while there
were but few truths revealed, and such as did not much burden thte
memory, and while men were Jong-lived, and so could a great while
avouch their message from God, and while they were of great sim
plicity, and the church was confined to a few men, to a few families,
within a small compass of ground, not liable to those miseries and
changes now in latter days. Before Christ came it was fit God should
send his messengers ; but now in these latter days, when he hath
spoken to us by his Son, Heb. i. 1, it is fit the rule of faith should be
closed up. It is not for the honour of the Son of God that after him
should come any extraordinary nuncio or ambassador from heaven, as
if he had not fully discovered his Father's mind. Well, then, there
fore God hath put all his messages into writing for the use of after-
ages, and for this end that there might be some public standard for
trying of things by. Now God's end would not be accomplished if
this writing were not clear. Here is the argument, the world would
be left at great uncertainties, far more than in old time, and so this
end for preserving truth for the use and direction of the church would
be wholly lost. Well, then, if God will make a writing serve instead
of extraordinary messages, which brought their own evidence with
them, certainly he will not put it into words liable to mistake, but that
are intelligible. Wisdom saith, Prov. viii. 9, ' They are all plain to
him that understandeth, and right to them that find knowledge/ Cer
tainly they that come in simplicity of heart, with a mind to learn
God's will, not to cavil, they may know.
72 SERMONS UPON PSALM CXIX. [SER CXII.
(2.) God's end in setting forth the scripture was that it might be
read of all ages and of all sexes, as the book of the law was to be read
in the congregation before the men, women, little ones, and strangers,
Deut. xxi. ; from day to day it was read in the synagogue, Acts xv.
21 ; and God would have them teach their children, Deut. vi. 6 ; and
Timothy is commended for reading the scriptures from his youth,
2 Tim. iii. 5. And the apostles do express themselves to be ' debtors
both to the wise and unwise, to Greeks and barbarians/ Rom. i. 14,
to speak wisdom to the wise and plainness to the simple ; and St John
he writes to children and young men and fathers, 1 John ii. 13. Well,
then, here is my argument, if God would write a book to be read by
men, women, children, all sorts, surely it is that all might understand,
not that they might repeat it by rote, and toss the words of it in their
mouths as parrots do words they understand not ; surely, then, they
are compiled to profit all.
(3.) God's end in giving the word was for converting of men, or
leaving them without excuse. Now take either end, and it shows
there must be a plain direction. If for converting of men, then it
must be so plain that it may be understood by them, for there is
nothing gets to the heart but by the understanding : ' After I was
instructed I smote upon my thigh/ And all influences are conveyed
by light, and if God gains any heart it is by teaching and by light.
Or if it were for leaving them without excuse, it must be by a clear
revealing of his will, otherwise they might pretend obscurity. The
apostle pleads this, 2 Cor. iv. 24 ; saith the apostle, there is such
plain truth in the gospel that every man's conscience may take it up
if he will ; and if they cannot see the majesty of God in this doctrine
they are blinded by Satan ; the fault is not in gospel light, but in their
own eyes; they cannot complain of God, but of themselves.
(4.) The end is, that it might be a rule of faith and manners by
which all doctrines are to be tried. A rule of faith : Tsa. viii. 20, * To
the law and to the testimony : if they speak not according to this word,
it is because there is no light in them/ And Acts xvii. 11, * They
received the word with all readiness of mind, and searched the scrip
tures daily, whether these things were so/ So to be a rule of manners :
Gal. vi. 16, 'As many as walk according to this rule/ &c. There
are many actions which God requireth of us that expose us to great
difficulty and hazard. Now, before the heart be gained to them, we
had need have a plain proof that it is the will of God ; for who will
venture his all unless he have a clear warrant, that knows whither he
goes, and whither to look for amends, if he suffer the loss of all things ?
Thus there is light in the word.
Secondly, But now it is a full direction, for David speaks it of his
feet and path.
1. In general observe this: it is not a light to our brains to fill us
with empty notions, but a light to our feet to regulate our practice
and to guide our actions, Jer. vi. 16. He doth not say, hearken after
the true religion, but walk therein. For a man to study the scripture
only to satisfy curiosity, only to know what is right and good, and not
follow it with all his heart, is but to make a rod for his own back, and
doth but cause his own condemnation to be sore and terrible, Luke
VER. 105.] SERMONS UPON PSALM cxix. 73
xii. 47. To be able to dispute for truth and not lie under the power
of it, to avoid heresy and live in vice, will never bring him to heaven,
Gal. vi. 16. It is not them that are able to talk of it, but to 'walk
according to this rule ;' not to play with it, but to work with it. Know
ledge and practice must be joined together ; they do never well asunder,
but excellent together.
2. In our practice.
[1.] Our path, our general choice. A man that consults with God's
word, ' The Lord will teach him the way that he shall choose,' Ps.
xxv. 12. Everything appointed to an end must have all things abso
lutely necessary to that end, else it is not perfect in its kind ; though
perfect to guide us to eternal life ; therefore it must contain all things
that belong or conduce to that end. It is not a rule given us to be rich
or safe, but to be eternally happy.
[2.] As it is a light to our path, so to our feet. How ? In the
particular actions that we perform, and in the particular conditions
that we pass through.
(1.) In the particular actions that we perform. Every action we
go about must be guided by the word. Why ? Because obedience
in particular actions we are most apt to miscarry in. Many are wise
in generals, but in particulars they quite mistake their way. We have
general notions that we must be holy ; ay ! but we are not ' holy in all
mariner of conversation,' 1 Peter i. 15. In every creek and turning of
our lives, in all our actions of eating, drinking, sleeping, and waking,
we are to be mindful and respect the command of God in all these.
No path of a Christian's conversation but ought to savour of grace and
holiness ; not only his religious, but his common and civil actions.
Every action is a step to heaven or hell, for this life is compared to a
walk, and in a walk every step brings us onward in our way. Briefly,
in every act, either sin or grace interposeth, therefore we had need
look to every step, and still to walk according to rule.
(2 ) It guides us in all the conditions that we pass through. In
every age ; here is milk for the weak, and strong meat for men of ripe
age. In every calling, from the king to the lowest beggar. In every
state of life, adversity, prosperity, still here is light for you.
There are two parties whose interest it is to decry the clearness of
scripture, papists and libertines. Papists, they are afraid to stand to
this trial, they would bring all to the judgment of the church ; there
fore, it is for their interest that the scriptures were not a clear, safe,
and a full direction. Libertines, they decry the clearness of scripture
upon several grounds. Those that plead for a boundless toleration,
what is their great argument ? Nothing is certain in religion. If
the word be a clear rule, then, &c.
74 SERMONS UPON PSALM CXIX. [SEE. CXIII.
SERMON CXIII.
TJie word is a lamp unto my feet, and a light unto my path.
VER. 105.
HERE I shall answer five objections that are made by cavillers.
Object 1. First, If it be so clear a light, why do men so often mis
take that have the scriptures, and consult with them? yea, why is
there such differences among good men ?
Ans. I answer, in general, there is light in the scriptures, but there
is darkness in men that are conversant about them. The object may
be well represented when the faculty is not well disposed. There are
defects in them to whom this discovery is made ; though they have
light, yet they want eyes. The sun giveth light enough, though blind
men cannot see it ; the word doth whatsoever is necessary on its own
part. To the beholding of anything by the outward sense, there must
not only be light to make the object conspicuous, but also a faculty of
seeing in the eye ; blind men cannot see at noonday, nor the sharpest-
sighted at midnight. There is light in the scriptures surely, for God
would not deal hypocritically with us that are his people ; if he hath
given us a rule, he would not wrap it up in darkness, so as we should
not know his meaning ; so that the defect is in us. This in general.
But, secondly, there are many causes of men's mistake.
1. Some come to the word with a presumption of their own wit,
and leaning upon their own understanding, as if that should discover
the whole counsel of God, and these God never undertook to teach :
Ps. xxv. 9, ' The meek will he guide in judgment, and the meek will
he teach his way.' Those that, in a humble sense of their own
nothingness, depend upon his direction, them will he teach : . James i.
21, ' Eeceive with meekness the ingrafted word of God.' We have
caution given us, and admonitions against pride and arrogance and
self-dependence, Prov. iii. 3-6.
2. Many bring their prejudicate opinions along with them, and are
biassed and prepossessed before they come to the word of God, and so
do not so much take up the sense which the scriptures offer, as seek to
impose their own sense on them, and regulate the scriptures to their
own hearts, not regulating their hearts and principles and senses
according to the word of God. Optimus ille lector est,, saith Hilary,
qui dictorum intelligentiam expectat, &c. That mind which is pre
occupied with evil opinions, and enslaved to preconceived conclusions,
they do not take anything from the word, but impose something upon
it which God never revealed there. If the weights be equal, yet if
the balance be not equipendent, wrong may be done. They come with
an idol in their own hearts, Ezek. xiv. 2, as those that would ask
counsel of the Lord, that were resolved beforehand, Jer. xlii. While
we look through the spectacles of our own fancies and preconceptions,
the mind, poisoned with error, seemeth to see what we see not.
3. Some search the scriptures not out of any love to the truth, or
to know the mind of God, but to oppose it rather, and so seek a pre
tence from thence to justify their private faction in way of opposition
VER. 105.] SERMONS UPON PSALM cxix. 75
against God. The devil gets scripture to wrest it to his own purpose,
Mat. iv. 6. They read not to be better, but to cavil, and put a greater
varnish upon the devil's cause, as Julian did search the scriptures to
pick an advantage against the true religion, and scoff at them that
professed it ; and Herod inquired after the place where Jesus was born,
not to adore him, but to kill him, Mat. ii. 8. Our great rule is, John
xvii. 17, ' Sanctify them by thy truth ; thy word is truth.' When you
come to study the scriptures, to be the better for them, and not to
cavil, then you are in the way to find profit from them.
4. Some come to the word leavened with some carnal affections,
and so their hearts are blinded by their lusts and passion : 2 Cor. iv.
3, 4, 'If our gospel be hid, it is hid to them that are lost ; in whom
the God of this world hath blinded the minds of them which believe
not.' There is evidence enough in the truth, but their hearts are
wedded to their sins, and so cannot see it ; they are ambitious, and seek
after honour and worldly greatness ; and the whole bent and scope of
the scripture being against their design, they can never have a perfect
understanding of it ; their hearts are full of avarice, earthly-minded-
ness, and some other beloved sin that they cherish, which doth defile
all that they touch, even the very word of God. Hag. ii. 13, A man
that was unclean by a dead body, whatsoever he. touched was also
unclean, even holy things ; and, Titus i. 15, ' To the impure all things
are impure;' and so by the just judgment of God are blinded and
hardened in their own prejudices, fcr the light they have hindereth
them from discerning the truth.
5. Some content themselves with some superficial apprehensions,
and do not dig deep in the mines of knowledge, and therefore no
wonder they mistake in many things : Prov. ii. 4, 5, ' If thou seekest
her as silver, and searchest for her as for hid treasures, then shalt thou
understand the fear of the Lord, and find the knowledge of God.' No
excellent things are to be had without pain and industry and search ;
certainly the knowledge of God's word must cost us great pains.
6. Where men are right in the main, and give diligence to know
God's mind, there will be mistakes in lesser things. All have not
parts alike, and gifts and graces alike, and therefore there is some
variety of opinions and interpretations of scripture among the godly
wise. Every man is not so happy to be so well studied, nor hath not
that ability to understand, nor so furnished with acquired helps of arts
and tongues, nor such a degree of the Spirit. There is a difference in
age, growth, and experience among good men ; some are babes, and
some grown in years in Christianity, Phil. iii. 15. Grace is bewrayed
in knowledge, as well as in holiness.
Object. 2. If there be such a light in the scriptures, what need is
thereof the Spirit?
Ans. I answer The scriptures are the means of light, the Spirit is
the author of light, both together enlighten the eyes, Ps. xix. 8.
These two must be taken in conjunction, not in exclusion. To pretend
to the Spirit and neglect the scriptures, makes way for error and fond
conceits : Isa. viii. 20, ' To the law and to the testimony, if they speak
not according to this word, it is because there is no light in them.'
Light is not contrary to light ; so to study the scriptures, and neglect
76 SERMONS UPON PSALM CXIX. [SER. CXIII.
the Spirit, who 'searcheth out the deep things of God,' 1 Cor. ii. 11,
leaveth us in darkness about God's mind. The object to be known is
fixed in the scriptures, but the faculty that knoweth must be enlight
ened by the Spirit. There is a literal understanding of the scriptures
and a spiritual understanding, 1 Cor. ii. 14. Now, as to the spiritual
understanding of them, there needs the Spirit, ' for the natural man
cannot understand the things of the Spirit;' so that here is a fair cor
respondence between the word and the Spirit.
Object. 3. If the scriptures be so plain, what need of the ministry ?
Ans. 1. I answer It is God's institution, and we must submit to
it, though we could see no reason for it. That it is God's institution
is plain, for he hath set some in the church, not only apostles and pro
phets, but pastors and teachers, to apply scriptures to us ; and, 1 Cor.
i. 21, ' It pleased God by the foolishness of preaching to save them that
believe/ If there were no reason but this, because it is God's institu
tion, we should submit to it.
2. The use of the ministry is to explain and vindicate truth. Men
darken counsel with words, and render plain things obscure by their
litigations and unprofitable debates. Now they are set for the defence
of the truth, et? a7ro\6yi,av, Phil. i. 7. And the ministry must be
ai'Te^oyitej'o?, Titus i. 9, * Able to convince the gainsayers ;' good at
holding and drawing ; it is the human help for weak understandings.
The eunuch was reading, and could not tell what to make of it, then
God sent him an interpreter, Acts viii. Now God's help should not
be despised ; when he will employ men to solve doubts, to guide us in
our way to heaven, we should thankfully accept of it, rather than
quarrel at the institution.
3. They are of use to apply generals to particular cases, and to teach
us how to deduce genuine inferences from those truths laid down in
the scriptures. Mai. ii. 7, in this sense it is said, ' The priest's lips
should preserve knowledge, and they should seek the law at his mouth;
for he is the messenger of the Lord of hosts.' God hath appointed
this office to some, to solve the doubts that do arise about particular
exigencies and cases, and to make out the mind of God to his people,
otherwise they need go no farther than the tables and books of Moses
to seek the law ; but God hath appointed some in the church that are
skilled m consequences and deductions, to raise matter therefrom, so
that it is a minister's work to open and explain scripture.
4. There is a use of the ministry to keep doctrines still afoot in the
church, and to keep us in remembrance. Ministers are the Lord's re
membrancers ; it is a great part of their office to mind people of their
duty. The word is a light, but it must be set in the candlestick of the
church ; they are to hold out the light for our direction and guidance.
5. There is a peculiar blessing and efficacy to a Christian from their
calling : Mat. xxviii. 20, ' Lo, I am with you to the end of the
world.'
Object. 4. It is said, 2 Peter iii. 16, that there are some things hard
to be understood, therefore how should it be a clear rule to us ? There
upon many take occasion to tax the scriptures of obscurity, and cry
out that nothing is certain in religion, and so hinder and discourage
men from the study of the word.
VER. 105.] SERMONS UPON PSALM cxix. 77
Ans. 1. I answer The apostle saith there are Sva-vorjra, some
things hard to be understood, but doth not say there are dvorjra, things
that cannot be understood ; not there are things impossible to be
understood, but there is some difficulty in them, to exercise our dili
gence, to subdue our pride, for the humbling of us, for the prevention
of the contempt of things easy and plain, that are soon despised, to
excite us to prayer for knowledge, to avoid satiety in this holy
banquet.
2. The second thing that I answer is this ; he doth not say there
are 7ro\\a, but riva ; many things, but some. Though there are some
things propounded which are difficult, to exercise our diligence, yet
other things are plainly delivered, to invite our search. Multa sunt
aperta et manifesta (saith Austin) unde aperiuntur, &c. Though
there are some things obscure, there are many things will help to clear
them, and \thatsoever is necessary to salvation is clear. There are
some things hidden like spots in the moon and storfes in the earth,
things that serve for plenitude of knowledge and curiosity. He saith
these things are hid, but now things necessary to salvation are made
obvious to us ; as water and bread, they are not hard to come by, but
gold and silver is hid in the bowels of the earth ; and therefore though
there be some things hard to be understood, he doth not say they are
not to be understood. Now the question between us and the papists
is not, whether some things in the scripture be obscure, but whether
they be so obscure as that people ought not to read them, or cannot
with any profit, and that there can be no certainty thence deduced ?
As to the defining things controverted in matters necessary to salva
tion, we say there are some things hard to be understood, to keep us
humble, to quicken us to pray for the Spirit, yet for the most part
God's mind is plain and easy to be understood by them that humbly
depend upon Christ teaching in the use of the appointed means.
Object. 5. Another objection is from experience ; a poor Christian
complaineth, as Job xix. 8, ' He hath set darkness in my path that I
cannot pass/ They would fain know the mind of God in some parti
cular cases, but they cannot see it.
Ans. I answer This darkness of ours should not be urged to the
disparagement of the word. We are under many doubts, we are
divided between light and interest, we puzzle and grope, and would
reconcile the light of the scriptures and our interests together, but this
should not disparage the word. The scriptures complain of our dark
ness, not of its own, and the saints always say, Lord, do not make a
plainer law ; but open our eyes, in the 18th verse of this psalm ; this
is Chrysostom's gloss upon that place. When a man walketh in the
way of his own heart, his way may be darkness, and he may stumble,
and know not whither he goeth. But you that give up yourselves
sincerely to the directions of his word, he will make your path clear
and plain before you ; that is, when you seek nothing but God's glory,
and your own eternal salvation for your end, and come with a humble
meek mind to seek God's counsel, being free from the preoccupations
of self-conceits, being resolved to follow God's directions whatever they,
be, and use that diligence which is necessary ; you will not be long
kept in the dark.
78 SERMONS UPON PSALM CXIX. [SEE. CXIII.
jj se i [1.] To inform us how to answer this question, how to
know whether the scriptures be the word of God. It shows itself,
and evidenceth itself to be so ; for it is a light that discovers itself,
and all things else, without any other testimony. When the sun is
up, there needs no witness and proof that it is light. Let the least
child bring a candle into a room, and as it discovers other things, so
it discovers itself. So the word of God is that which discovers itself
to us, yea, it hath a self-evidencing light.
[2:1 If the word be a light, it informs us, then, there is none that
are above the scriptures. There is a fond conceit that men take up,
that the scriptures are for novices and young beginners, not for strong
Christians. David was no novice, yet he saith, ' Thy word is a light.'
And Daniel was no novice, yet he got understanding by the prophecy
of the prophet Jeremiah, Dan. ix. 2. Timothy was no novice, who
was to ' give attendance to reading, and exhortation, and doctrine/ 1
Tim. iv. 13. Aye ! but what is meant by that place, 2 Peter i. 19 ?
' We have a more sure word of prophecy, whereunto ye do well that
ye take heed, as unto a light that shineth in a dark place.' From
thence many gather that as soon as Christ is revealed in us, we should
not look after the scriptures, for it is said, * until the day dawn, and
the day-star arise in your hearts.' Some understand this place of the
light of glory, and others of the light of the gospel ; you do well to
take heed to the Old Testament light, till you have the New Testa
ment light, which is most agreeable to the mind of God. For my
part, I pitch upon the former, and shall understand it of the dawning
of eternity, or Christ's second coming, which is called in scripture a
day which shall then begin and never be ended, after which there is
no night, nor any other day, but a blessed eternity ; and sometimes it is
called * the day; 2 Tim. iv. 8, and 'that day,' 1 Thes. v.4 ; and Christ
is called 'the bright morning star/ Eev. xxii. 16, and 'the glorious 1
shall shine like the morning stars/ Dan. xii. 3, and Rev. ii. 28. Our
happiness is expressed by a day-star ; so that the meaning is, take
heed unto this word until the day of eternity dawn upon you, till you
come to the light of glory, till you have a greater light than that of
the gospel.
Now, I rather pitch upon this interpretation, because they to whom
the apostle wrote were converted Jews, and did not only own the Old
Testament, but had already received the gospel light, the day-star was
risen upon their hearts, so that he bids them take heed to the sure
word of prophecy, till the light of glory was revealed to them. I know
there are some divines understand it of a more clear and plentiful
knowledge of the gospel, who take prophecy to be the scriptures of
the Old Testament that they were to take heed to, till the gospel light
did arise upon them ; and the times of the Old Testament were called
night, Eom. xiii. 12, but now the gospel time is called day. But if it
be understood thus, then some say that the law must be cast off when
the gospel appeared to them, because it is said, ' until the day/
Those divines explain themselves safely enough herein, for, say they,
until doth not always note terminum temporis, the end of time, but
continuationem actus, the continuation of the act, until the time, and
1 Qu. ' wise ' ? ED.
VER. 105.] SERMONS UPON PSALM cxix. 79
afterwards, as it is spoken in other scriptures, ' their sin shall not be
blotted out till they die,' that is never ; but for the former reason that I
have given before, I think it is meant of the light of glory.
Use 2. Reproof. [1.] Of those that walk in the midst of this
light, and yet perceive no more of the things of God, than if they were
in darkness, these lose the benefit which God vouchsafe th to them :
John i. 5, ' The light shineth in darkness, and the darkness compre-
hendeth it not ;' and John iii. 19, ' The light is come into the world,
and men loved darkness rather than light/ It had been better for
them they had never heard of the scriptures, and that God had never
set up such a lamp in the church. These men believe the word of God
is a light and a lamp, yet never take care of, nor give heed to it ; they
are careless, and never measure their actions according to this rule.
[2.] It reproves those that set up another rule, and look for an
infallible interpreter.
(1.) Those that set up reason instead of the word of God. Alas !
this is an imperfect rule ; these men would bring down all things
before the tribunal of their own reason ; these are not disciples of
Christ, but masters ; they will not be taught by the directions of the
word, but by their own dark hearts. I have told you the candle of
the Lord did burn bright within us ; but alas ! now it is weakened by
sin, it is an imperfect irrational thing, we can never be saved by it.
(2.) Others are guided by their passions and lusts ; this is their
direction and their lamp ; this will surely lead them to utter darkness :
'If you live after the flesh, you shall die,' Rom. viii. 13.
(3.) Some take the counsel and example of others, this will leave
them comfortless, and make them fall into the snare.
(4.) Some go to witches in straits, as the prophet reproves such,
Isa. viii. 19, 20, ' Should not a people seek unto their God ? '
(5.) Others expect new revelations from heaven to counsel them ;
they would converse, with angels now God hath spoken to us by his
Son : Gal. i. 8, ' If an angel from heaven should bring another gospel
than that which we have preached unto you, let him be accursed.'
Use 3. Caution to enterprise nothing but what you have a warrant
for out of the word of God. When you are going about any action,
say, Where is my warrant? If I do it upon my own brain, I must
stand to my own hazard ; and ail the evil that comes upon me, it is
the fruit of my own counsel. Num. xxvii. 21, the priest was to ask
counsel of the Lord, who shall go out, and who shall go in ; and 1
Sam. xxiii. 9. 10. To do things with a doubting conscience, with an
uncertainty, whether it be good or bad, it is a sin ; for ' whatsoever is
not of faith, is sin ;' still seek your direction from the word.
Use 4. [1.] It exhorts us to bless God, and be thankful for this
light: Isa. ix. 2, 'The people that sat in darkness saw great light.'.
There is the same difference between the church and other places, as
there was between E^ypt and Goshen, Exod. x. 23. Here is light,
and in other places thick darkness. What a mercy it is that we have
present direction, a light to guide us here in grace, that will bring us
to glory. Give thanks to God for so great a benefit.
[2.] Walk according to the directions of the word ; walk in the
light,' Eph. v. 8 ; believe it, Heb. iv. 2, the true and infallible truth
80 SERMONS UPON PSALM CXIX. [SER. CXIV,
that came out of God's rnouth ; and then apply it ; say, This truth
which is spoken is spoken to me, Mat. xiii. 37, and urge thy heart
with the duties of it ; this was spoken for our learning, be persuaded
of this truth, and so walk and so do, and you shall not find any
miscarriage, 1 Cor. xv. 58. Here is my warrant and my direction, I
will keep to it, though it expose me to many hazards and straits, I
know it will be made up at last, it will not be lost labour to do what
God biddeth thee to do.
SEEMON CXIY.
I have sworn, and I will perform it, that I will keep tliy righteous
judgments. VER. 106.
IN the former verse David had commended the word for a sure di
rection ; it is a light and a lamp. How so ? Not only by God's
designation and appointment, but by David's choice, ' It was a light
to my feet, and a lamp to my steps/ Now, in this verse, he speaks
of his firmness and constancy to that choice ; I have taken thy word
for my guidance and direction, and there he did resolve to stick. His
constancy was grounded upon a vow, or upon a promissory oath,
which he saw no cause to retract or repent of : ' I have sworn, and I
will perform it/ &c.
In which words you may observe
1. The strength of David's resolution and purpose, expressed in his
oath ; not I must, or I will keep, but / have sivorn, '&c.
2. The matter of this purpose or oath, and that was to keep God's
judgments.
3. One great motive and reason that inclined him so to do, in the
word, thy righteous judgments; the marvellous equity that was to be
observed in the things commanded by God.
4. The conscience that lay upon him of observing this oath, / will
perform it. As if he had said, I saw a great deal of reason to make
the promise so solemnly to God, and I see no reason at all to retract it.
Four points I shall observe :
1. That it is not only lawful, but good and profitable, to bind our
selves to our duty by a vow, solemnly declared purpose, and holy
oath ; so David, / have sivorn.
2. That this help of an oath or vow should be used in a matter
lawful, weighty, and necessary, ' I have sworn/ saith David ; but what
hath he sworn? To keep thy righteous judgments. A great duty
which God had enjoined him in his covenant.
3. Those that are entered into the bond of a holy oath must re
ligiously observe and perform what they have sworn to God : I have-
sworn, and I will perform.
4. That we may perform our oaths, and lie under a sense and
conscience of our engagements to God, it is good that they should be
often revived and renewed upon us ; for so doth David here recognise
his oath, / have sivorn that, &c.
VER. 106.] SERMONS UPON PSALM cxix. 81
Doct. 1. That it concerns us sometimes to bind ourselves to God,
and the duty that we owe to him, by an oath.
1. That it is lawful so to do appears from God's injunction, and the
practice of the saints.
[1.] From God's injunction. He hath commanded us to accept of
the gospel covenant, and not barely so, but to submit unto the seals
and rites by which it is confirmed, which submission of ours implieth
an oath made to God. Baptism is our sacramentum militare, sacra
mental vow, our oath of allegiance to God ; and therefore it is called,
1 Peter iii. 21, eTre/xor^a,. ' The answer of a good conscience towards
God,' an answer upon God's demands in the covenant. God does, as
it were, in the covenant of grace, put us to the question, Will you
renounce all your sins, and all the vanities you have doted upon ?
And we answer to God, enter into a solemn oath, that we will re
nounce sin, that we will accept of Christ as our Saviour, and will walk
before him in all holy obedience. Among the Romans, when any
soldier was pressed for war, he took an oath to serve his captain faith
fully, and not to forsake him, and then he was called miles per sacra
mentum, a soldier by sacrifice or by oath ; and sometimes one took
an oath for all the rest, and the others only said, The same oath he
took, the same do I ; and these were called milites per conjurationem,
et milites evocati. Thus every Christian is a professed soldier of
Christ ; he hath sworn to become the Lord's, to cleave faithfully to
him ; and this oath, that it may not be forgotten, is renewed at the
Lord's supper, where again we solemnly engage, by the public rites
that are there used, to stand to our covenant. We do not only come
and take God's enfeoffment, take a pledge out of God's hands, to be
assured of the privileges of the covenant, but we bind ourselves to
perform the duty thereof ; for as the blood of the beast. Exod. xxiv.
7, 8, that was offered in the sacrifice, which is called there the blood
of the covenant, was sprinkled not only upon the altar, to show that
God was engaged to bless, but sprinkled half upon the people, to show
they were engaged to obey ; there was a confirmation of that promise
made to God, ' All that the Lord hath commanded us, that will we
do.' Well, now, if God thought such a course necessary and profitable
for us, certainly we may upon occasion use the like means for our con
firmation, for our strengthening in the work of obedience. That there
is such a vow expressed or implied in every prayer may be easily
made good in the whole tenor of our Christianity ; therefore certainly
it is lawful so to do, to make our duty more urgent and explicit upon
our souls, by solemn vow and serious oath of dedication of ourselves
to God's use and service.
[2.] The practice of the saints, who have publicly and privately
engaged themselves to God, do show the lawfulness of it. Public
instances : 2 Chron. xv. 12-14, 'They entered into a covenant to seek
the Lord God of their fathers, with all their heart and soul ; and they
sware unto the Lord/ &c. So in Josiah's time : 2 Chron. xxxiv. 31,
' And the king stood in his place, and made a covenant before the
Lord to walk after the Lord, and keep his commandments,' &c. So
Neh. x. 29, ' They entered into an oath to walk in God's laws.' And
for private oaths, we have David's instance here in the text ; and Job
VOL. VIII. F
82 SERMONS UPON PSALM CXIX. [SEE. CXIV.
xxxi. 1, ' I made covenant with mine eyes/ He had bound himself
by a holy vow and purpose to guard his senses, and take heed his
heart did not take fire by the gazing of his eye, that it was not inflamed
with lust and sin.
2. That it is convenient so to do.
[1.] To answer God's love and condescension to us in the covenant.
God thinks he can never be bound fast enough to us, and therefore
interposeth by an oath. An oath is properly conversant about a
doubtful matter, of which there is some question or scruple, which
cannot otherwise be decided ; then the law saith, he should give his
oath to his neighbour. Why then doth the Lord swear ? Is there
any doubtfulness in his promises ? No ; the apostle saith, Heb. vi. 18,
the Lord swears, being willing over and above to give ' the heirs of
promise ' ample satisfaction. Now for God, that cannot lie, and whose
word is above all assurance, to stoop to us, and put himself to an oath,
certainly this should work upon our hearts, and draw from us some
answerable return on our part, there being great and visible danger of
our breaking with God, none of God's breaking with us ; therefore,
that we may not play fast and loose with him, we should come under
this engagement to him of vow and public promise to God.
[2.] To testify our affection to his service, we should put ourselves
under the most high and sacred bonds that can be found out.
Many have some slight and wandering motions towards God, and cold
purposes of serving him, which soon vanish, and come to nothing ; but
now it argueth the heart is more thoroughly bent and set towards God,
and that we have a deep sense of our duty, when we seriously confirm
our purpose by a vow and holy oath. There are divers sorts of men
in the world, some that are of that spirit as to break all bonds, cast
away all cords, and think they can never be loose enough in point of
religion, Ps. ii. 3. They seek to deface and blot out of their conscience
the natural sense which they have of religion and of their duty to God,
and so give up themselves headlong to all manner of impiety. There
are others have some cold approbation of the way of God, and which
manifests itself by some faint, weak, and wavering purposes, and slight
attempts upon religion, but are soon discouraged, and never come to a
fixed resolution, or serious dedication or surrender of themselves to
the Lord's use. Now, a gracious heart thinks it can never be bound
fast enough to God, therefore doth not only approve the ways of God,
or desire to walk therein, but issues forth a purpose, a practical decree
m his soul. Besides the approbation of conscience, there is a desire
of heart, _and this desire backed with a purpose, and this promise
backed with an oath, which is the highest way of obligation ; and
thus doth he dedicate himself to the Lord and his service, in the
strictest way of expressing his consent, for an oath binds more than a
promise.
3. It is very profitable so to do, because of our backwardness, lazi
ness, and fickleness.
[1.] Because of our backwardness ; we need to thrust forth the heart
into the ways of obedience, for we hang off from God. Though we are
his by every kind of right and title, yet we are very slow of heart to do
his will, and therefore an oath is profitable to increase the sense of our
VER. 106.] SERMONS UPON PSALM cxix. 83
duty ; a threefold cord is not easily br6ken. Now there is a triple tie
and bond upon a man.
(1.) There is God's natural right that he hath over us and to our
service, the sovereignty and dominion that he hath over us. We are
not free as to obedience before the oath, but are bound by creation ;
for God hath created us, not only as he created other things, ultimately
and terminatively, but immediately, for his service. All things were
created for his glory, so that ultimately they are for his use ; but
the proper end and use wherefore man was created was for the imme
diate service of God. He that planteth a vine expecteth fruit from it.
By continual preservation ; he giveth us maintenance, and therefore
justly expecteth service. By redemption, as having bought us with a
dear price, 1 Cor. vi. 20. From all which there resulteth a natural
duty which we owe to him as our sovereign, and he may command us
what he will.
(2.) There is the bond of voluntary consent, that our duty may be
more active and urging upon our hearts. God doth not only inter
pose his own authority and command us to keep his laws diligently,
Ps. cxix. 4, but requires a consent on the creature's part. All the
treaties and tenders of grace are made to draw us to this consent, that
we may voluntarily and by the inclination of our own hearts present our
selves before the Lord, and yield up ourselves to his service, Rom. vi. 13.
(3.) Besides this there is the bond of an oath, which is the strictest
way of voluntary resolution and highest engagement that a man can
make ; therefore when the heart is so backward, and hangs off from
God and duties we owe to him, it is good to declare our assent in the
most solemn way. That the saints have made use of purposes thus
solemnly declared in case of backwardness appears in scripture. David,
when his heart was shy of God's presence, and had sinned away his
liberty and peace, and so could not endure to come to God, what course
doth he take? He issues forth a practical decree in his soul, and
binds his heart by a fixed purpose that he would come to God, Ps.
xxxii. 5. So Acts xi. 23 ; he exhorteth them with full purpose of
heart to draw nigh to God ; it should be the fixed resolution of the
soul. And Jer. xxx. 21, 'Who is this that engaged his heart to
approach unto me ? saith the Lord.' We should lay the strongest
bonds and engagements we possibly can, whereby God's authority may
be backed, and his right confirmed, by the most solemn assent that we
can make.
[2.] In regard of our fickleness and inconstancy ; we are slippery,
off and on with God : ' A double-minded man is unstable in all his
ways/ James i. 8. We have unsettled hearts, and when we meet with
temptations from without we shall soon give up at the first assault, and
so be now for God, anon for Satan ; therefore this is a lawful and sanc
tified means to help us to constancy. Indeed, before we come to this
fixed settled purpose we lie open to temptation ; and when our first
heats are spent we tire and wax weary in the Lord's service, therefore
we. had need make the most sacred engagements to God, that we may
keep to God and persist in our duty. Now a solemn oath seems to
be the most serviceable for this use. Why ? For it implies a severe
and dreadful imprecation. In an oath God is not only invoked as a
g4 SERMONS UPON PSALM CXIX. [SfiR. CXIV.
witness but as a judge. We appeal to his omnisciency for the sincerity
of our hearts in making promise, and to his vindictive power as a
iudge if we shall act contrary to what we have sworn. Saith Plutarch,
JBvery oath implies a curse, or a desire of vengeance, in case of the
breach of that oath ; therefore it is said, Neh. x. 29, ' They entered
into a curse to walk in God's law ;' that is, a curse in case of dis
obedience. And this was supposed to be the meaning of that rite by
which they were wont to confirm their covenants. Jer. xxxiv. 18,
when the "calf was cut in twain they did as it were devote them
selves thus to be cut in twain and torn in pieces, and to be destroyed
as that creature was, if they violated the covenant thus solemnly sworn ;
and though this imprecation or execration should not be expressed,
yet every promissory oath necessarily implies a curse in case of unfaith
fulness. Well, now, this is a good means to keep us constant when
we have bound ourselves to God upon such strict terms; therefore
some derive op/co? from etjoya), to hedge, because it is as a hedge to
keep us within the compass of our duty, and confirm our hearts in that
which is good. Well, then, because of our fickleness it is not enough
to leave the soul to the mere bonds of duty, but confirm our resolu
tion by an oath. I may illustrate this by that passage, when Hooper
the blessed martyr was at the -stake, and the officers came to fasten
him to it, saith he, Let me alone ; God that hath called me hither, he
will keep me from stirring ; and yet, because I am but flesh and blood,
I am willing ; tie me fast, lest I stir. So we may say in this case,
though the authority of God commanding his right in us and sove
reignty over us is reason enough to enforce the duty we owe to him,
and bind the heart and sway the conscience, yet because of the weak
ness of our hearts we should make this bond the more urging upon us
by a solemn consent, thus ratified and confirmed by the solemnity of
an oath, vow, or promise made to God.
[3.] It will be very profitable because of our laziness ; by resolution we
are quickened to more seriousness and diligence. When a man hath
the bond of an oath upon him, then he will make a business of religion,
whereas otherwise he will make but a sport and a thing he only
regards by the by. Oh ! but when his heart is fixed this is the thing
he will look after, Ps. xxvii. 4. When our heart is set upon a thing
we follow it close ; and when- it is so set upon a thing as that we have
bound ourselves by the strictest bonds we can lay upon our heart, it
will engage us more seriously.
Doct. 2. That this help of an oath or holy vow should be used in a
matter lawful, weighty, necessary.
1. In a matter lawful. There is a vow and covenanting in that
which is evil ; as those that ' bound themselves with a curse that they
would not eat nor drink until they had killed Paul/ Acts xxiii. 12.
And many will make^ a vow and promise with themselves that they
will never forgive their neighbour such an offence. Arid we read of a
covenant made with death and hell : whether it be meant of the king
of Babylon or no, as he is called death and hell by the prophet, some
evil covenant is intended thereby ; and thus a vow is made the bond
of iniquity, and must be broken rather than kept, or indeed it must
not be made. To vow that which is sinful, this is like the hire of a
VER. 106.J SERMONS UPON PSALM cxix. 85
whore, or the price of a dog offered to the Lord for a vow, Deut.
xxiii. 18.
2. It must be in a matter weighty, necessary, and acceptable unto
God. There are two things come under our vow and oath :
[1.] That which is our necessary work, religious obedience to God
in the way of his commandment ; for this is not a rash and unneces
sary vow, but that we were sworn to in baptism ; this is that which
David promiseth here, ' I have sworn, and I will perform it, to keep
thy righteous judgments.' And this is the vow which Jacob made,
though there was something of a particularity he adds to it, Gen.
xxviii. 20, 21 ; but the substance of it was this, ' If the Lord will be
with me, and keep me in this way that I go, then shall the Lord be
my God/ There are many that will vow and promise trifles, and so
infringe their own Christian liberty, and needlessly bind themselves
in chains of their own making, where God hath left them free. This
help is for the weighty things of Christianity, not for by-matters.
Those monkish by-laws have filled the world with superstition, not with
religion, while they have been only conversant about some indifferent
things, as pilgrimages, abstinences from meats and marriages, wherein
they place the height of Christian perfection.
[2.] Helps to obedience. Such things as we shall find to be helps,
and do conduce to the removal of impediments, such should come under
a vow and solemn promise to God: Job xxxi. 1, ' I made a covenant
with my eyes ; ' that was a help to the preserving of his chastity, thai
he would not allow himself to gaze, to take a view of the beauty of
others. And the apostle, when it was for the glory of God, makes a
vow or kind of solemn promise that he would take no maintenance im
Achaia, 2 Cor. xi, 10 ; he solemnly binds himself, that he might not
hinder the progress of the gospel. So when we find our heart ready
to betray us by this or that evil occasion, we may in this case inter
pose a vow and promise, but then with this caution, that we do not
unreasonably destroy our Christian liberty, and so occasion a snare to
our souls, and that we do not think this to be a perfect cure of these
distempers, while we neglect the main things ; as many will make a
vow to play no more at such a game, or drink no more at such a
house, or use such a creature, or come into such a particular company,
and so place all their religion in these things ; this is but like cutting
off the branches when the root remains, or stopping one hole in a
leaky or ruinous ship and vessel, when everywhere it is ready to let in
water upon us, and to be broken in pieces. Therefore when you rest
in those by-matters, without resolving to cleave to God in a course of
obedience, it but like mending a hole in the wall of a house when the
whole building is on fire, or troubling ourselves with a sore finger
when we are languishing of a consumption ; it is but stopping this
or that particular sin when the whole soul lies under the power and
slavery of the kingdom of Satan.
Object. But here is a doubt may arise, How can I promise to keep
God's law, since it is not in my power to do it exactly? it is impossible.
Ans. I. When David saith, ' I have sworn,' &c., he speaks not
from a presumption of his own strength, but only declareth the sense
of his duty, and useth his oath as a sanctified means to bind his heart
86 SERMONS UPON PSALM CXIX. [SER. CXIV.
to God ; and therefore it is not to exclude the power of God's grace,
or to presume of his own strength : God's assistance is best expected in
God's way.
2. Such vows and promises they are always to be interpreted to be
made in the sense of the covenant of grace, for no particular voluntary
or accessory covenant of ours can take away the general covenant
wherein we stand engaged to God, but rather it must be included in it.
Therefore when David saith, ' I will keep thy righteous judgments/
he means according to the sense of the covenant of grace, that is, ex
pecting help for duties and pardon for failings.
[1.] As expecting help from God, for so the new covenant gives
strength to observe what it requires. Lex jubet, evangelium juvat
the law enforceth duty, the covenant of grace helps us to perform the
duty required of us. The gospel it is a ' ministration of the Spirit/
2 Cor. iii. 8, and therefore promissory oaths, according to the sense
of the new covenant, are made with a confidence upon the Lord's
strength and assistance.
[2.] Seeking pardon for his failings. Infirmities may stand with
the covenant of grace, provided we crave mercy and recover ourselves
by repentance, and so make no final breach with God ; therefore this
is a keeping according to the measure of grace received, and as human
frailty will permit.
Briefly, then, when are sins to be looked upon as infirmities, and
not as perjuries and breach of covenant ?
Ans. When we would not voluntarily yield to the least sin ; but in
case of great sin, we grow more watchful, more humble, more holy ;
when our falls are such as David's when he had fallen foully : Ps.
Ivi. 6, ' Now thou shalt make me to know wisdom/ When upon our
failings we are more ashamed of ourselves, more afraid of our weak
ness, more earnest to renew our former resolutions, more careful to
wait upon God for grace to perform what he hath required of us,
more watchful, more circumspect ; when we begin to grow wise by
our own smarting, in such cases an oath is not broken. Look, as-
every failing of the wife doth not dissolve the marriage covenant, so
every failing on our part doth not dissolve the covenant between God
and us ; and therefore, though there will be some infirmities, but yet
when we are careful to sue out our pardon in the name of Christ
Jesus, and you shall by your failings be more watchful, circumspect,
then we keep the covenant in a gospel sense.
Doct. 3. That when we have sworn obedience to God, we must
religiously perform and observe what we have sworn to God.
So Ps. Ixxvi. 11, 'Vow and pay unto the Lord.' When we come
under the bond of a vow, we must be careful to make payment ; it is
a binding upon the heart. See how it is expressed, Num. xxx. 2, ' If
a man vow a vow unto the Lord, or swear an oath to bind his soul
with a bond, he shall not break his word.' When we have bound
ourselves with a bond, that is, when we have increased our bonds (for
the ingeminating words in the Hebrew doth exceedingly increase the
sense). When a man is bound upon a bond he should not play fast
and loose with God, but be very careful to perform what he hath
sworn. God, on his part, hath sworn to the covenant, and he is con-
VEK. 106.] SERMONS UPON PSALM cxix. 87
stant in all his promises, and he certainly expects the like constancy
from us, especially when we are so deeply bound, not only by his laws and
obligation of his mercies, but by the solemn consent of our own vows.
We have bound ourselves, then, to keep them, whether we will or no.
Now, what reasons are there why we must perform ?
1. The same motives that inclined us at first to take our oath should
persuade us to keep it whatever falls out. After trial we shall see no
cause to repent of our resolution, for God is ever the same that he
was, and his commands are ever the same in all his righteous
judgments, holy, just, good, profitable to the creature. Christians !
if we meet with any change in our outward condition, any new im
pediments, oppositions, and discouragements that we were not aware
of when we first entered into our oath, it was our rashness, for we
should sit down and count the charges, we should allow for it. The
first article of the new covenant was that we should deny ourselves,
Mat. xvi. 24 ; and after vows we should not make inquiry, but before,
Prov. xx. 25. When we are bound we must take our lot and hazard,
and whatever comes we must perform them to God.
2. Because our oath is a further aggravation of our sin, therefore
better never swear than not to keep it : Eccles. v. 5, ' Better it is that
thou shouldest not vow, than vow and not pay.' God is mocked by
an oath and a covenant when it is not observed. A man that refuseth
to be listed doth not meet with the like punishment as he that runs
from his colours; so he that never came under the oath of God,
doth not sin so much as he that hath sworn to his covenant. That
which is but simple fornication in the Gentiles, in Christians it is
adultery, breach of vow. Indeed, in things that are absolutely and in
dispensably necessary to salvation, we are bound to consent. Ay !
but when a consent thus solemnly made is broken, it aggravates the
sin ; but when we shall be like the man in the Gospel that was
possessed with the devil, whom no chains could hold fast, when
neither the bond of duty, nor the bonds of our own oaths and engage
ments will hold us, but we break all cords, the greater is our rebellion
and disobedience to God.
3. Therefore must we perform the obedience that we have sworn to
God, because God hath ever been a severe and just avenger of breach
of covenants. By way of argument, a minori ad majus, those made
with man ; and therefore certainly he will avenge his covenant so
solemnly made with himself, and everywhere in scripture you will find
it is propounded as a sure mark of vengeance. When one man hath
sworn to another, and hath called upon the most high God to con
firm that covenant that he makes with him, if there be a failure, a
trespass, though it be in point of omission, God hath avenged that
covenant. An instance for this you have Amos i. 9, ' For three trans
gressions of Tyrus, and for four, I will not turn away the punishment
thereof ; because they delivered up the whole captivity to Edom, and
remembered not the brotherly covenant.' Tyrus and Judah they
were in covenant one with another, a mutual league offensive and de
fensive that were solemnly sworn. Now though God had many
causes of his vengeance, and many quarrels with Tyrus because of
their idolatries, but chiefly because of breach of covenant, they forgat
88 SERMONS UPON PSALM CXIX. [SfiR. CXV.
the friendship that was between the children of Israel and Judah, and
did not assist the people of Judah as they should, and were bound to
do, but suffered them to be led into captivity, and spoiled by the
Edomites and other nations. So for a sin of commission ; it is spoken
of as a mark of sore vengeance : Ps. Iv. 20, 'He hath put forth his hand
against such as be at peace with him; he hath broken his covenant/
In those federal transactions and oaths that pass between man and man,
God takes himself to be specially interested, and will see that the
breach of them be severely punished. The next step is, not only
between equals, but when a covenant hath been made with servants
and poor underlings, and would not set them free at the year of jubilee,
see how severely God threatens them, Jer. .xxxiv. 16-18, for the
breach of it ; nay a covenant made with enemies, Ezek. xvii. 18, 19.
Nay, carry it one gradation higher, though the covenant were extorted
by fraud, as the covenant made with the Gibeonites, Josh. ix. ID,
20. They were part of the Canaanites, and God severely enjoined
the Israelites that they should cut off all those nations ; yet when
they craftily got them into covenant, when this people were wronged
by Saul, the Lord takes notice of it, 2 Sam. xxi. 1-3. See how God
judgeth for them ; there were three years' famine and pestilence,
which was not appeased until Saul's sons were hanged before the sun.
Now the Lord hath ever been such a severe avenger of an oath
between man and man, between his people and their servants, between
his people and their enemies, and when extorted from them, certainly
in such a solemn covenant as he hath made between us and himself,
and that in things absolutely necessary, in things enjoined before the
covenant was made, it is not safe to break with God. Ananias,
when he vowed a, thing to the Lord, though he was free before, God
strikes him dead. It is not free with us, whether we will obey, yea
or nay, what is enjoined upon us ; therefore when we will break with
God, what shall we expect but that he should avenge the quarrel of
his covenant ?
SERMON CXY.
/ have sworn, and I will perform it, that I will keep tliy righteous
judgments. VER. 106.
DOCT. 4. I now come to the fourth point, that our oath of obedience to
God should be often revived and renewed upon us.
David recognises and takes notice of the oath wherein he was bound
to God, and here he renews it again, ' I will perform it.' It should
be so :
1. Because we are apt to forget, and not have such a lively sense of
a thing long since done, so that we either break the oath, or perform
our duty very negligently. Our old baptismal covenant we are apt to
forget it, especially by being under the bond of it in innocency, and
dedicated to God by the act of another, viz., our parents. The apostle
instanceth in those that were baptized in grown years, 2 Peter i. 9 ;
YER. 106.] (SERMONS UPON PSALM cxix. 89
he intimates they were apt to ' forget they were purged from their old
sins/ I suppose it relates to baptism in that clause, forgotten his
baptismal vow and obligation of renouncing his sin, and giving himself
to the service of the Lord ; and therefore there should be a purpose to
revive it upon our heart, and the obligation should ever and anon be
made new and fresh to quicken us to our duty.
2. This forgetfulness it will cost us dear, it will be an occasion of
many and great troubles. Jacob had forgotten his vows of building
an altar at Bethel ; God quickens him to his duty by sharp affliction :
Gen. xxxv. 1, ' Arise, go up to Bethel/ &c. God was fain to quicken
him with a scourge. Samson, when his vow was broken, how many
dangers is he thrown into ? taken, and bound, and made a sport of
by the Philistines. God will rub up the memories of his servants
by some sharp and severe dispensations of his providence, when they
are not sensible of their vow arid faith plighted to God. Never forget
your obligation to God : Deut. iv. 23, * Take heed to yourselves, lest
ye forget the covenant of the Lord your God/
Quest. But when should we renew our covenant, or our oath of
allegiance to God ?
1. Partly when we stand in need of some special favour from God,
or when we draw nigh to him in some special duty ; as Jacob, when
God manifested himself to him, and he had communion with him at
Bethel, then he vowed a vow, Gen. xxviii. 21. So Num. xxi. 2, Israel
vowed a vow to the Lord when they were in some distress ; and Ps.
Ixvi. 14, ' I will pay the vows of my distress, which I made when I was
in trouble/
2. Again, after some special mercy, when under some love pang of
spiritual rejoicing, and we have a deep sense of God's love to us, or a
new pledge of his love to us either in spiritual or temporal benefits,
and our soul melted out towards God in acts of spiritual rejoicing : Ps.
cxvi. 8, 9, ' For thou hast delivered my soul from death, mine eyes
from tears, and my feet from falling : I will walk before the Lord in
the land of the living/ And when God breaks the force and power of
enemies, when he makes the wrath of man turn to his praise, then Ps.
Ixxvi. 11, 'Vow and pay unto the Lord your God/ Those pagan
mariners they made their vows to God when the Lord delivered them
from the storm, Jonah i. 16.
3. When all things go to ruin, when the state of religion is collapsed,
either in a nation or in our hearts, after some notable breaches of cove
nant by a people, or by a person, and we have warped from God, seem
to have wrested ourselves out of his arms, then to bind ourselves to him
again, and to renew our vows ; for upon this occasion doth Josiah enter
into covenant with God, and ' cause the people to stand to the oath/
2 Chron. xxxiv.
4. When we are to draw nigh to God in the use of the seals of the
new covenant, when a man is to revive his own right in the covenant
of grace ; so when we are to draw nigh to God in the Lord's Supper,
which is the New Testament in Christ's blood, which is the seal of the
covenant, then we should solemnly bind ourselves to the duty of it,
and swear to the Lord anew.
Use. To press you with all earnestness to enter into covenant with
90 SEEMONS UPON PSALM CXIX. [SER. CXY.
God, and then to keep it and make it good ; to be sensible of the vow
of God upon you, and to keep firm in the bond of the holy oath.
First, To enter into solemn obligation to God, a purpose of holy and
close walking with God. I shall press you hereunto :
1. God's laws are holy, just, and good, therefore certainly we should
not be backward to swear to him ; because we cannot bring ourselves
seriously to give up ourselves to the Lord, they are righteous judg
ments. Suppose you could be free, yet subjection to God were to be
chosen before liberty; therefore, when Christ invites us to take his
yoke upon ourselves, he doth not so much urge his authority, ' All
things are given to me of my Father,' therefore come to me ; but he
urgeth the sweetness of obedience, and the pleasure we may find in
coming to him: Mat. xi. 29, 'My yoke is easy, and my burden is
light.' If a man were free to choose whether he would be for God or
no, yet the perfection or well-being of the reasonable nature being so
much concerned in obedience to God, you should choose those laws
before liberty. What doth the Lord require of you ? To be holy,
just, temperate, often praying, and praising his name ; and are these
things hard ? A man is not a man if he do not yield to these things,
Titus ii. 12. All our duties are comprised in those three adverbs,
' soberly, righteously, godly.' By being sober, a man delights himself;
and by being just and righteous, a man delights others : without this,
the world would be but like a den of thieves ; and by being godly, he
doth delight God. If we had only leave to love God and serve him,
much more when we have a command to serve him, to be often in com
munion with him, it is the happiest life in the world. There is a great
deal of pleasure, sweetness, and rational contentment doth accompany
the exercise of these three graces, sobriety, righteousness, godliness.
2. We are already obliged by God's command, so that whether you
resolve or no, you are bound. There are some things that are left free
in our own power before the vow passeth upon us ; as, Acts v. 4, ' Was
it not in thy power ? ' Ay ! but there are other things that are not in
our power. God's right over the creature is valid, whether he consent
to it or no ; as the natural relation doth infer and enforce duty without
consent. This is the difference between voluntary and natural rela
tions. Look, as a father is a father, whether the child own him or no
in that quality and relation, and without his consent ; a father as a
father hath a right to command the child. But there are duties that
depend upon our consent, as in the choice of a husband or master. So
here is a natural relation between God and us, he our creator, we his
creatures, he our superior, and we his inferiors, by reason of his autho
rity and eternal right; and God may urge this, ' I am the Lord/ though
he do^not urge that, ' I am the Lord thy God.' Sometimes, ' I am the
Lord/ Lev. xviii. 5, his own sovereignty ; sometimes, ' The Lord thy
God/ ver. 2 ; which argues our choice and consent to choose him for
our God ; therefore thou art not free.
3. Actual consent and resolution on our part is required, that the
sense of our duty may be more explicit upon our heart : 2 Chron. xxx.
8, 'Yield yourselves to the Lord.' In the original, Give the Lord the
hand ; that is, strike hands with him, enter into covenant with him,
say, Lord, I will be for thee, and thou for me ; choose him for your
VEE. 106.] SERMONS UPON PSALM cxix. 91
portion, and give up yourselves to be the Lord's people : Kom. xii. 1,
' Present your bodies a living sacrifice, holy, acceptable unto God,
which is your reasonable service.' He alludes to the eucharistical
sacrifices. All our offerings must not be sin-offerings, but thank-offer
ings ; so present yourselves. Under the law, a man he brought his
thank-offering, and laid his hand upon it, ' Lord, I am thine/ It was
implied in your baptism, and it is but reason that you should own your
baptismal vow when you come to years of discretion. A bargain
that is made for an heir during his nonage, it is confirmed by him
when he comes to age. You were dedicated to God's service when you
were young, and knew not what you did ; now when you come to choose
your own way, and at years of discretion, you should stand to what was
done in your name to God; therefore there must be a serious and
solemn consent of your heart.
4. It is for your profit to choose the strictest engagements ; not only
to approve the ways of God, but purpose ; not only purpose, but put it
into a promise or declared resolution ; and not only resolve, but bind
this resolution by an oath. Why ? For you have more reason to
expect God's assistance this way than any other, because this is the
appointed means practised by all the people of God when they expected
the grace of the covenant. Surely God's blessing is best expected in
his own way, and the greatest engagement to God the more apt to hold
us to our duty than a looser engagement.
5. Consider the necessity as well as the profit.
[1.] Laziness is the cause of our backwardness and hanging off from
God. We are loath to come to God, are off and on, hang between
heaven and hell ; we have many loose and wavering thoughts, until we
come to a firm purpose and determination; but that engageth the
heart Jer. xxx. 21, ' Who is this that engageth his heart to draw nigh
to me ? ' when you lay a command upon yourselves. We are weak
and wavering in our purposes and wishes, but it puts an end to this
when we come once to a full and firm purpose : Acts xi. 23, ' He
exhorted them all, that, with purpose of heart, they would cleave unto
the Lord.' Austin, in his Confessions, tells us how he would dally
with God, and how long he struck l in the new birth, until he was re
solved, until he bound himself firmly to shake off all his carnal courses,
and mind the business of religion.
[2.] Because of our fickleness, and the strength of temptations that
will draw us off from God. He that is not resolved cannot be con
stant : James i. 8, ' Tfye double-minded man is unstable in all his
ways/ Christians ! when an unconstant and rebelling heart meets
with temptation without, all our wishes and cold purposes will come
to nothing, but we shall give out at the first assault, and be unstable
in all our ways ; but when we are firmly and habitually resolved, then
Satan is discouraged. While we are thinking and deliberating what
we shall do, the devil hath some hope of us, we lie open to temptation;
but when he seeth the bent of the heart is fixed and settled, and we
have firmly bound ourselves to God, his hopes are gone. He that is
in a wavering condition is easily overborne when temptation comes,
but a fixed man is safe. Papers, feathers, and things that lie loose
1 Qu. ' stuck ' ? ED.
92 SERMONS UPON PSALM CX1X. [SEK. CXV.
upon the ground, are tossed up and down by every blast and puff of
wind, but those things that are fastened to the ground, though the
wind blows never so strongly, they remain. Many set out towards the
ways of salvation, but are discouraged, and turn back again to a course
of sin ; but when you solemnly give up yourselves to God, then you
will not have so many temptations as before. Look, as Naomi was
ever dissuading Kuth that she should not be a companion with her in
her sorrows, but go back to her own country ; but when she saw she
was resolved, and steadfastly minded to- go with her, then she left
speaking unto her, Ruth i. 18. Of let me take another instance, Acts
xxi. 14. The disciples were persuading Paul that he should not go to
Jerusalem, though they did even break his heart, they could not break
his purpose ; but when they saw that he was so set that he went bound
in the spirit, then they said, * The will of the Lord be done/ Thus will
tempters be discouraged from importuning and setting upon us to
draw us off from God, when once our bent is fixed. By resolution we
are quickened to more seriousness and diligence, for when once we
come under the bond of the holy oath, the awe of an oath will still be
upon us, and quicken us to more diligence and seriousness, to make a
business of religion, whereas otherwise we make but a recreation and
sport of it, and but a business by the by : Ps. xxvii. 4, ' One thing
have I desired of the Lord ; that will I seek after/ When we have
laid firm bonds upon ourselves, this makes us awe-ful, serious, and reso
lute in a course of obedience.
Thus it directeth us to resolve. For the manner of entering :
1. It must be a resolution of heart rather than of the tongue : Jer.
xxx. 21, 'Who is this that engageth his heart to seek the Lord?'
Acts xi. 23, ' He exhorted them, that, with purpose of heart, they
would cleave unto the Lord/ Resolutions are not determined by the
tenor of our language so much as by the bent of the heart ; therefore
empty promises signify nothing, unless they be the result of our very
souls, and not only of a natural conscience. Deut, v. 29, the people
did not dissemble certainly when the Lord appeared to them by the
sound of a trumpet and those mighty earthquakes ; but saith the Lord,
' Oh, that there were such a heart in them to fear me always ! ' That
there were a heart, and such a heart ; that is, that this were not merely
the result of an awakened conscience, but the resolution of a renewed
heart. So Ps. Ixxviii. 37, ' Their heart was not right with him, neither
were they steadfast in his covenant.' Surely they did not dissemble in
their distress, but their heart was not right with him ; that is, it was
not a sanctified heart, it was only the dictate of an awakened conscience
for the present.
2. When you thus engage yourselves to God, let it not be a weak,
broken, but full resolution; cold wishes are easily overcome by the love
of the world and a half purpose : Acts xxvi. 28, ' Almost thou peiv
suadest me to be a Christian/ Carnal men, although they are not
converted, yet they have a kind of half turn, almost, but not altogether.
Upon a lively sermon, or in sickness, they have their purposes and
wishes ; but it is not a full strong bent of heart, and love must be a
serious bent : 1 Chron. xxii. 19, ' Now set your heart and your soul to
seek the Lord your God/
VEIL 106.] SERMONS UPON PSALM cxix. 93
3. It must not be a wish, but a serious resolution, such as is advised,
all difficulties well weighed. In a fit and pang of devotion men will
resolve for God, but it will never hold: Josh. xxiv. 19, 'Ye cannot
serve the Lord, for he is a holy God; he is a jealous God, he will
not forgive your transgressions nor your sins ;' and therefore you must
reckon what it is to serve this holy God ; you must sit down and
count the charges, what it is likely to cost you, that this dedication of
yourselves to God may be grounded upon serious consideration. Do
you know what lust of the flesh you must renounce, what interest of
yours you must lay at his feet ?
4. It must be a thorough, absolute, and perfect resolution, whatever
it cost, as he that sold all for the pearl of price, Mat. xiii. 46. A
marriage even made may be broken off ; some will take up religion
by way of essay, to try how they like it, as men go to sea for pleasure,
but will not launch so far into the deep but that they may be sure
easily to get to shore again ; but a man for a voyage resolves upon all
weathers. So, whatever disappointment, here is my business, thus will
I do; and 'though he should kill me, yet will I trust in him/ Job
xiii. 15.
5. It must be a resolution for the present, not for the future ; for
all resolutions for the future are false : Ps. xxvii. 8, ' When thou saidst,
Seek ye my face;' like a quick echo, * My heart answered, Thy face,
Lord, will I seek.' And we must resolve so to engage presently, for
what we do for hereafter it is but a cheat we put upon ourselves,
merely to elude the workings of heart, to avoid the present impulse.
6. It must be a resolution according to the covenant of grace, in a
sense of our insufficiency and dependence upon Christ, not in a con
fidence of our own strength. Peter went forth in a confidence of his
own resolution, and how soon did he miscarry ! Therefore we must
resolve in the strength of God : Ps. cxix. 8, ' I will keep thy precepts ;
forsake me not utterly/ If God forsake, all will come to nothing.
Thus we should solemnly dedicate ourselves to his use and service.
Secondly, Having entered into such a solemn engagement to be the
Lord's, keep this covenant and oath made with God. For motives :
1. From the nature of such a solemn engagement; it hath more in
it than a single promise. There is in every solemn dedication or
vowing of ourselves to God an attestation or calling upon God to take
witness, and there is an imprecation. An attestation, a calling God
to witness of our serious intentions to perform, and will you call God
to be witness to a lie ? And an imprecation, a calling upon God to
punish us if we do the contrary ; therefore, being entered into the
bond of such a holy oath, how should we tremble to break it ! For
lie that renews his oath of allegiance to God, he doth as it were dare
God to do his worst, for you thereby wish some heavy plague to fall
upon your heads if you do not fulfil the duty of your oath ; that is,
he that eats and drinks the body and blood of Christ unworthily, he
is guilty of damnation, guilty of the Lord's blood, because these
solemn rites do not only confirm the promises, but confirm the
threatening ; and there is implied not only an invocation of blessing,
but an imprecation upon ourselves ; that is, if you do not fulfil the
duty of the covenant, you offer yourselves as it were to God's curse.
94 SERMONS UPON PSALM CXIX. [SER. CXVI.
2. Consider the tenderness of God's people in case of any oath or
solemn promise, though it concerned their duty to man. Josh. ix. 19,
20, it is spoken of the league with the Gibeonites, 'We have sworn
unto them by the Lord God of Israel : now therefore we may not
touch them, lest wrath be upon us, because of the oath which we
sware unto them/ They looked upon it as horrible impiety to break
an oath. Now much more doth this hold in our engagements to
God. Shall we not look upon it as a horrid impiety to break a
solemn oath so solemnly renewed, and our faith so solemnly plighted ?
Every sin of ours is made the more heinous because of this oath.
3. Remember the great quarrel that God hath against the Christian
world and all the professors of his name is about his covenant and
oath taken. What is the reason God doth visit Christendom with
famines, pestilences, inundations, and wars ? Because they do not stand
to the oath of God that is upon them. Every professor of the name
of Christ, he is supposed to be in covenant with God : Heb. x. 29,
'Of how much sorer punishment shall he be thought worthy, who
hath counted the blood of the covenant wherewith he was sanctified
an unholy thing?' All visible professors of Christianity are under a
covenant with God, to take God for their God, and to live as his
people ; now because of their looseness and profaneness, they do not
stand to their engagement, therefore so many plagues are upon them :
Lev. xxvi. 25, ' I will bring a sword upon you, that shall avenge the
quarrel of my covenant ;' that is, because they did not perform the
duties sworn to him.
SERMON CXVI.
I am afflicted very much : quicken me, Lord, according unto tliy
ivord. VER. 107.
HERE we have (1.) A representation of his case and condition, / am
afflicted ; his condition was calamitous, and here is the degree of it,
very much. (2.) His prayer, quicken me, Lord, according unto tliy
word; wherein we have the nature of his request, quicken me,
Lord ; then the argument, according unto thy luord.
For the first, 'I am afflicted ;' it may be understood of outward
pressures, or soul troubles. From thence note
Doct. God's people are liable to sad and sore afflictions here in the
world.
He doth not so fondly and delicately bring up his children but that
he exerciseth them with sharp afflictions. David, a man dear to God,
much in communion with him, ever and anon you hear him com
plaining of trouble. It is the church's name, Isa. liv. 11, '0 thou
afflicted, and tossed with tempest, and not comforted/ God's people
are sometimes afflicted in the outward, sometimes in the inward man.
In the outward man, either by enemies, the more because they are
godly: 2 Tim. iii. 12, 'All they that will live godly in Christ Jesus
must suffer persecution/ They must not dream of worldly ease, and
VER. 107.] SERMONS UPON PSALM cxix. 95
think to go to heaven upon a bed of roses, but sometimes their way is
strewed with thorns, and they have fiery trials : 1 Peter iv. 12, ' Think
it not strange concerning the fiery trial which is to try you, as though
some strange thing happened unto you ;' no more than you would to
see a shower of rain fall, or a cloudy day succeed a fair : we would
laugh at one that should be troubled to see a shower fall. So some
times by sickness under God's immediate hand. In the 3d epistle of
John, the apostle saith of Grams, ' I wish that thou mayest prosper,
and be in health, even as thy soul prospereth.' It seems he had a
healthful soul in a very sickly crazy body. And Paul's thorn in the
flesh notes some racking pain, stone or gout, which he alludes to
thrusting up a stake in the body of slaves. The inward man, that
hath its affliction too, anguish, sorrow of heart, sometimes by reason
of God's desertion. Christ Jesus drunk of this cup : Mat. xxvii. 46,
' My God, my God, why hast thou forsaken me ?' And the cup goes
round ; his people pledge him in this bitter cup, and often complain
of a withdrawing God, that they cannot find God as they were wont
formerly. Many times perplexing lusts and prevalency of sore dis
tempers : ' wretched man/ &c., Rom. vii. 24, so Paul groans ; and
sometimes from temptations and assaults from Satan : Luke xxii. 31,
32, ' Satan hath desired to have you, that he may sift you as wheat ;
but I have prayed for thee, that thy faith fail not.' Christ did not
pray to exempt him from it, but to preserve him in it.
If you ask why God's children are thus afflicted, I answer It is not
heaven we now enjoy.
1. We are not in our eternal rest, therefore here we must be exer
cised, tried, afflicted. The world is a middle place between heaven and
hell, therefore hath somewhat of both ; their principles and actions are
mixed, so their condition is mixed, intermixed with sorrows and joys,
until they come there where they shall rest from all their labours. So
it must be.
2. God doth it to purge out sin : Isa. xxvii. 9, ( By this shall the
iniquity of Jacob be purged, and this is all the fruit to take away his
sin.' Gold is cast into the fire. Why ? To have its dross consumed.
Cora is beaten with the flail. Why ? To be severed from its chaff,
husks, and straw ; and iron is filed to get off its rust ; so this is the
fruit of all the taking away sin. Afflictions are a necessary cure for
sin : John xv. 2, ' Every branch that beareth fruit, he purgeth it, that
it may bring forth more fruit.' Look, as in a vine there are certain
superfluous luxuriant leaves and branches that grow up with the fruit,
and hindereth the increase of it, which the vine-dresser pares off, not
to destroy the vine, but to cultivate and manure it, so it is with no ill
intent ; so corruption grows up with our graces, and hindereth us that
we cannot bear fruit, when w,e are in a flourishing condition ; there
fore these need to be purged away.
3. God doth it to humble us. This was that which God aimed at
in all his afflictive dispensations towards the people of Israel, Deut.
viii. 2. God's eminent servants need affliction to humble them. David
had many things to puff him up, his royal dignity, the gift of pro
phecy, familiarity with God, great opulency, many victories, pride
of life, &c. ; and he needed many afflictions to keep him humble,
Ps. cxxxii. 1. Paul, he was apt to be lifted up with abundance of
96 SERMONS UPON PSALM CXIX. [SER. CXYI.
revelations, therefore God humbled him with ' a thorn in the flesh/
2 Cor. xii. 7.
Use 1. If we he out of affliction, let us provide for a time of exer
cise. David, a saint, is afflicted. God's hosom-friends may feel his
hand sore upon them. David, a king, is afflicted ; those in the highest
station have their incident cares and troubles. David, an Old Testa
ment believer, saith, 'I am afflicted/ I observe this, because God
then dispensed himself to his people in and by temporal promises, and
yet even then they had great mixtures of trouble, to show that which
they had in the world was not all they had to expect from God. The
promises now in the New Testament, now life and immortality is
brought to light, they run to us in another strain, not of temporal,
but spiritual things ; therefore we must expect our portion of sorrow
before we go to heaven. Be not of such a woman-like nature, and so
delicately brought up, as never to see evil days ; for aught I see, we
are entering upon our trial. The strain of our ministry is mainly con
solatory usually, but there comes a time of expense and laying out,
.when such comforts are to be laid up in our heart, therefore let us be
provided.
Use 2. If we be for the present under affliction, let us bear it with
patience, observing how God's ends are accomplished. It is smart and
grievous now, Heb. xii. 11, but it will be salutary and healthful ; it
will yield to you righteousness, and that righteousness will yield you
peace give the peaceable fruit of righteousness. If God will take
away the fuel of our sin, empty us of our pride, self-conceit, weaken
the security of the flesh, let us 'be content, only let us take heed that
the time of mortifying sin be not the time of discovering sin, arid that
we do not trespass the more. To be sinning and suffering is the case
of the damned. Take heed you do not sin in your suffering; especially
take heed of those sins that are proper to affliction. Fainting:
'If thou faint in the day of adversity, thy strength is but small.'
Distrust of God's providence : ' I shall one day perish by the hands of
Saul/ Despair of God's promises : ' I said I am cut off,' &c. Then
you lose the benefit of God's family discipline when you yield to these
sins. But see how it drives you out of the way of hell, for affliction is
a gentle remembrance of hell ; for look, as those whose garments were
singed, as when they threw the three children into the furnace, their
own garments were singed by the force of the flame, they knew what it
was to be thrown into the pit ; so the Lord in effect doth tell you what
will be in hell ; this is a gentle remembrance, stand farther off, that
ye may not be condemned with the world, 1 Cor. xi. 32. Arid then,
how it quickens you to look after heavenly things ; for when the out
ward man decays, then look to things not seen^2 Cor. iv. 17 ; when
you are fitted more and more for your change, when you grow more
humble, mortified, as stories are hewn and squared for the building.
^ Let us come to the degree, ' I am afflicted very much ; the Septua-
int renders it, foaarcunUhp eW afoSpa, ' I am afflicted very sore/
^
gint renders it, aarcunUhp eW afoSpa, ' I am afflicted very
Doct The afflictions of God's people may not only be many, but
very sore and heavy.
So David here, and Ps. Ixxi. 20, ' Thou hast showed me great and
sore troubles/ Why many?
VER. 107.] SERMONS UPON PSALM cxix. 97
1. Many and strong lusts are to be subdued, and we need great
afflictions to subdue many and great corruptions. Some stains are not
easily washed out, but need much rubbing. When pride is deeply
rooted in the heart, God brings down even to the grave, that a man
goes up and down like a walking ghost, and like a skeleton or dry bones.
There is such an one described, Job xxxiii. 17 with 22; and why?
To bring down pride in his heart ? The physic must be according to
the distemper ; if the distemper be more rooted, the physic must be
more strong : Ps. cvii. 11, 12, ' Because they rebelled against the word
of the Lord, and contemned the counsel of the Most High, therefore
he brought down their heart with labour; they fell down, and there was
none to help/ When people begin to grow high and stomachful, con
temptuous against God and his ordinances, then God brings them into
sore distresses, to break their pride and stoutness of heart.
2. That God may have the more experience and trial of his people.
In daily and little afflictions there is no trial of their courage, faith,
patience, and submission, and all other graces. The trial of faith is in
extremity. Graces are exercised to the life, when we are even at the
point of death : 2 Cor. i. 9, ' We had the sentence of death in ourselves,
that we should not trust in ourselves, but in God, which raiseth the
dead.' So patience, it is not tried but by sharp affliction ; therefore
the apostle saith, ' Let patience have its perfect work,' James i. 4. So
Christian courage and resolution, that is tried in deep affliction, when
we are 'slain all the day long,' Heb. xi. 35, 36 ; Kom. viii. 37, ' In all
these things we are more than conquerors.' The strength of a man's
back is not tried by a small weight, but by a heavy burden, how much
he can bear ; so the sharper the affliction, the greater the trial.
3. That they may have the more experience of God, for the sharper
the affliction the sweeter their comfort, and the more glorious their
deliverance : Ps. Ixxi. 20, ' Thou which hast showed me great and
sore troubles, thou shalt quicken me again, and shalt bring me up
again from the depths of the earth.' God's power in raising them
up is more seen : 2 Cor. i. 10, ' Who delivered me from so great a
death.'
Use 1. If we be under sore troubles
1. Let us not faint ; remember it is no more than we have deserved.
God will not afflict a man above his deserts ; he cannot complain of
wrong, Ezra ix. 13. It is never more, it may be less ; when our afflic
tions are great, our deserts are far greater : Isa. xl. 1, ' Comfort ye,
comfort ye, my people, saith your God.' Why ? ' For she hath
received of the Lord's hand double for all her sins/ God saith
double ; he relents presently.
2. Consider the degree of affliction ; it is not measured out by your
selves, but measured out by a wise God ; though afflicted very much
and very sore, the measure it is ordered by God, as well as the kind of
it. If it were measured out by ourselves, it would be too light, it
would be too gentle ; the patient must not be trusted in searching his
own wounds ; and if it were left to our enemies, they would know no
bounds: Zech. i. 15, 'I was but a little displeased, and they helped
forward the affliction.' But it is left to the wise, just, and gracious
God and Father ; he tempers the cup in his own hand ; and therefore
VOL. VIII. G
98 SERMONS UPON PSALM CXIX. [SBR. CXVI.
when the affliction is grown sore and strong, it comes not only from a
wise God, but a tender Father, that best knows what is good for us.
Job xxxiv. 23, that is a notable place, ' For he will not lay upon man
more than right, that he should enter into judgment with God ; ' that
is, the party afflicted hath no just complaint against God, can take no
exception against God's proceedings, for he perfectly understands our
need, and understands our strength. God perfectly understands our
need : 1 Peter i. 6, * If need be, ye are in heaviness through manifold
temptations.' And understands our strength: 1 Cor. x. 13, ' Faithful
is he, who will not suffer you to be tempted above that ye are able.'
Many parents do not correct their children in measure, being ignorant
of their nature and disposition. Many physicians mistake their
patients' constitution, therefore the physic may work too strongly and
too violently for them ; but God understands our need and our strength,
and so suits all his remedies accordingly.
Use 2. To reprove those fond complaints that are extorted from us
in deep and pressing afflictions ; as if
1. Sometimes, there was never any so afflicted as I am. God's
people have been sore troubled : Lam. i. 12, ' Is it nothing to you, all
ye that pass by ? Behold and see if there be any sorrow like unto
my sorrow, wherewith the Lord hath afflicted me/ Yes, others have
been afflicted in the same kind and degree, if not worse : 1 Peter v. 9,
' All these things are accomplished in your brethren that are in the
world.' You think it is such as the like hath never been known or
heard of, for every man's own pain seemeth most grievous : Lam. iii.
1 , * I am the man that hath seen affliction by the rod of his wrath.'
Other prophets foretold them, I see them executed. The best of
God's people have their measures of hardships ; you are not singular,
do not stand alone. This is one of Satan's deceits. Satan will suggest
this to a child of God, that he may question his Father's affection, lose
the comfort of his adoption, and put yourselves out of the number of
God's children. Your lot is not harder than the rest of God's children ;
all that are in the world have the same trials, troubles, pressing evils
upon their hearts now and then.
2. Another you find complaining, taxing God of unfaithfulness, as
if he would break trust, and lay upon you more than you are able to
bear, and you deceive yourselves ; for if you cannot bear your present
burden, you would bear none, you do not improve Christ's strength :
Phil. iv. 13, ' I can do all things through Christ which strengthened
me.' Christ doth not help us in such a degree, or one trouble, and
no more, but in all.
3. Another we find complain, I am cut off; God will be merciful
arid gracious no more, Ps. Ixxvii. 8, 9, &c. ; he hath forsaken me and
forgotten me. God's children have been brought thus low, yet have
been raised, as the church : Ps. cxviii. 18, ' Lord, thou hast chastened
me sore, yet hast not given me over unto death.' Within a little
while he will show this was but our infirmity ; this would stop these
idle complaints by which we give vent to our daily impatience.
We have seen David's case, but what doth he do ? He goes to God
about comfort and relief, ' I am afflicted very sore : Lord, quicken
me, according to thy word.' There observe
VER. 107.] SERMONS UPON PSALM cxix. 99
1. That he prays, and makes his addresses to God.
2. For what he prays.
Doct. First, That he prays. Observe, affliction should put us upon
prayer and serious address to God. Thus God's people are wont to
do: Isa. xxvi. 16, 'Lord, in trouble have they visited thee ; they
poured out a prayer when thy chastening was upon them.' They that
have neglected God at other times, will be dealing with him then, and
this God expects : Hosea v. 15, ' I will go and return to my place,
till they acknowledge their offence, and seek my face ; in their afflic
tion they will seek me early.' It will be the first thing they will do,
the greatest thing they will take care of ; as that which we most care
for, most is thought of in the morning. Nay, it is that which God
enjoins : Ps. 1. 15, ' Call upon me in the time of trouble.' Some might
hang off when God's rod is upon their backs, or be discouraged by the
bitter sense of a trouble ; therefore God doth not only give us leave,
but commands us to call upon him. This is the special season when
this duty is performed with life and vigour : ' Is any man afflicted ?
let him pray/ James v. 13. Let him thus give vent to his trouble, it
doth mightily ease the heart. An oven stopped up is the hotter within ;
the more we keep down grief, and do not unburden ourselves, the
more it presseth upon the heart. Wind imprisoned in the bowels of
the earth makes a terrible shaking there till it gets vent ; so till our
sorrow gets a vent it rends and tears the heart. The throne of grace
was appointed for such a time, Heb. iv. 16 ; when need comes, then
it is a time to improve our interest, to put promises in suit ; when God
seems to be an enemy to us, when, to appearance, he executes the
curse of the old covenant, oh ! then we should work through all dis
couragements, then we should hold God to his second grant and
charter, and come to his throne of grace, and keep him there.
For the reasons :
1. God is the party with whom we have to do ; whencesoever the
trouble doth arise, there is his hand and his counsel in it ; therefore
it is best dealing with him about it, in all afflictions, public or private :
Amos iii. 6, ' Is there evil in the city, and the Lord hath not done it ?'
Let men but awaken their reason and conscience, who is it that is at
the upper end of causes, that casts our lot upon such troublesome and
distracted times ? So in private afflictions, David owned God's hand;
Shimei had mocked him, but he looks higher ; the Lord hath bid him
curse. So Job ; he doth not say the Chaldean and Sabean hath taken
away, but the Lord hath taken, Job i. 21. Afflictions have a higher
cause than men ordinarily look at ; they do not come out of the dust,
but come from God. See what inference Eliphaz draws from this
principle, Job v. 8, ' I would seek unto God, and unto God would I
commit my cause ; ' that is, I would go and deal with him about it ;
it was Eliphaz's advice to Job, and it is seasonable to us all.
2. It is God only that can help us and relieve us, either by giving
support under the trouble, or removing it from us ; so saith David,
Ps. Ivii. 2, ' I will cry unto God most high, unto God that performeth
all things for me.' A believer looks for all things from God ; when
all things go well with him, God is his best friend ; when all things
go ill with him, God is his only friend ; he runs to none so often as to
100 SERMONS UPON PSALM CXIX. [SfiR. CXVII.
God. Now upon these principles we go to God ; but for what end ?
Let us see what we go to God for.
[1.] That we may know his mind in all his providences. The
affliction hath some errand and message to us, something to deliver us
from God ; now we need to ask of God to know his mind : Micah vi.
9, ' Hear the rod, and who hath appointed it.' We should not only
be sensible of the smart, but look to the cause ; therefore, if we would
know the cause, let us go and expostulate with God about it ; as
Joab, when Absalom set his corn-field on fire ; he sent for him once
and twice, but he comes not, until he sets his corn'-field on fire, and
then he comes and expostulates with him, ' Who hath done this ? '
2 Sam. xiv. 30, 31. So when we make bold, and will not come to
God, nor take notice of his messages, God comes and lets out his
wrath upon our comforts and conveniences ; now let us deal with God
about it ; wherefore is all this ?
[2.] That we may have strength to bear it. Alas ! we can bear or
do little of ourselves, for that doing refers to bearing : Phil iv. 13, ' I
can do-all things through Christ that strengtheneth me ;' that is, I can
suffer want, need, hunger, thirst, nakedness, and run through all con
ditions, ' through Christ that strengtheneth me.' Now you must ask
it of God : James i. 5, ' If any man lack wisdom, let him ask it of God/
Jt is wisdom to bear affliction, if he would wisely carry himself under
the rod ; that he may not discover his folly, he must ask this strength
arid grace of God.
[3.] Wisdom to improve our chastisements, that we may have the
benefit and fruit of them : Isa. xlviii. 17, ' I am the Lord thy God,
which teacheth thee to profit;' that is, to profit by afflictions, to reap
the fruit of them. So Job xxxiii. 16, ' He openeth the ears of men,
and sealeth their instruction/ God, by a powerful work upon the
heart, impresseth their duty upon them, that they may see wherefore
it is that he hath afflicted them.
[4.] We go to God for deliverance and freedom from the trouble :
Ps. xxxiv. 19, ' Many are the troubles of the righteous, but out of
them all the Lord will deliver them/ It is God's prerogative to set us
free. We break prison when we attempt to escape merely by our own
means ; therefore either we shall have no deliverance, or no kindly one.
God hath delivered, doth deliver, and we trust will deliver. This must be
sought out of God ; God helping together with your prayers, 2 Cor. i.
10, 11. Prayer must fetch it out from God, or it is no kindly deliver
ance. Well, then, in our affliction, we need to be often with God.
SERMON CXVII.
Quicken me, Lord, according unto tliy word VER. 107.
USE 1. To reprove the stupidness and carelessness of them that
neglect God in their troubles : Dan. ix. 13, 'All this evil is come upon
us, yet made we not our prayer before the Lord our God/ A very
senseless slight spirit, that when they are under the blows of God's
VER. 107.] SERMONS urox PSALM cxix. 101
heavy hand, they will not be much in calling upon God ; this is con
trary to God's injunction, who expects now with earnestness they will
seek him. God reckons upon it ; he could not hear from them before,
but now they will pray hard, and will make up their former negli
gence. When God sends a tempest after you, as on Jonah, yet will
you keep off from him ? It is contrary to the practice of the saints ;
in their chastisements, troubles, and afflictions, they are much with
God, opening their hearts to him. Nay, it is worse than hypocrites,
for they will have their pangs of devotion at such a time, Job xxvii.
10, 11. In short, you lose the comfort of your affliction. Seasons of
affliction are happy seasons if they prove praying seasons ; when they
bring you nearer to God, it is a sign God is not wholly gone, but hath
left somewhat behind him, when the heart is drawn into him. This is
the blessing of every condition, when it brings God nearer to you, and
you are more acquainted with him than before.
Use 2. Then it takes off the discouragements of poor disconsolate
ones, who mis-expound his providence when they think afflictions put
us from God rather than call us to him. Oh no ! it is not to drive
you from him, but to draw you to him. Do not think God hath no
mercy for thee, because he leaves thee to such pressures, wants, and
crosses. This is the way to acquaint yourselves with God, yea, though
you have been hitherto strangers to him ; he hath invited you to call
upon him in time of trouble, he is willing to have you upon any terms.
A man will say, You come to me in your necessities ; God delights to
hear from you, and is glad any occasion will bring you into his pre
sence ; and therefore be much with God.
Secondly, I observe, when this affliction was sore and pressing, yet
then he hath a heart to pray, ' I am afflicted very sore, Lord,
quicken me.'
Doct. We must not give over prayer, though our afflictions be never
so great and heavy. Why ? Because
1. Nothing is too hard for God ; he hath ways of his own to save
and preserve his people when we are at a loss. This was the glory of
Abraham's faith, that he accounted God was able to raise up Isaac
from the dead, Heb. xi. 19. Difficult cases are fit for God to deal in,
to show his divine power. When means have spent their allowance,
then is it time to try what God can do : Ps. cxlii. 4, 5, 'I looked on
my right hand, and beheld, but there was no man that would know
me : refuge failed me ; no man cared for my soul. I cried unto thee,
Lord ; I said, Thou art my refuge, and my portion in the land of the
living.' When all things fail, God faileth not.
2. We must still pray. Faith must express something above sense,
or else living by faith and living by sense cannot be distinguished.
In desperate cases then is the glory of faith seen : Job xiii. 15, ' Though
he should kill me, yet I will trust in him/ In defiance of all dis
couragement, we should come and profess our dependence upon God.
Use. To condemn those that despond, and give over all treaty with
God, as soon as any difficulty doth arise ; whereas this should sharpen
prayer, rather than discourage us. This is man's temper, when
troubles are little and small, then to neglect God ; when great, then
to distrust God. A little headache will not send us to the physician,
102 SJSJJMONS UPON PSALM CXIX. [SEE. OX VII.
nor the scratch of a pin to the chirurgeon ; so if our troubles be little,
they do not move us to seek after God, but we are secure and careless ;
but when our troubles are smart, sore, and pressing, then we are dis
couraged, and give over all hopes ; so hard a matter is it to bring man
to God, to keep an even frame, neither to slight the hand of God, nor
to faint under it, as we have direction to avoid both extremes, Heb.
xii. 5, to cherish a due sense of our troubles, with a regular confidence
in God.
That he prays you have seen. Now what he prays for. He doth
not say deliver me, but quicken me.
Doct. Strength and support under afflictions is a great blessing, to
be sought from God, and acknowledged as a favour, as well as deliver
ance.
1. You shall see this is promised as a favour : Isa. xl. 31, 'They
that wait upon the Lord shall renew their strength ; ' that is, shall not
faint nor be weary, but mount up as it were with wings as eagles ; they
shall have a new supply of grace, enabling them to bear and hold out
till the deliverance cometh. They that wait upon the Lord do not
always see the end of their troubles, but are quickened, comforted,
and strengthened in them ; they shall renew their strength.
2. This is accepted by the saints with thanksgiving, and valued by
them as a special answer of prayer ; they value it more than temporal
deliverance itself many times ; as 2 Cor. xii. 9, 10, Paul prays for
the removal of the thorn in the flesh thrice, when God only gives him
this answer, ' My grace is sufficient for thee ; ' saith Paul then, ' I will
rejoice in mine infirmities,' so I might have strength and support in
grievous weaknesses, reproaches, and afflictions, whatever they be. So
Ps. cxxxviii. 3, ' In the day when I cried, thou answeredst me, and
strengthenedst me with strength in my soul/ That is noted as a
special answer of prayer. How did he hear him ? With strength in
my soul. Though he did not give him deliverance, he gave him -sup
port, so that was acknowledged as a very great mercy.
3. There are many cases wherein we cannot expect temporal de
liverance, then we must only go for quickening and support ; when by
a lingering disease we are drawing down to the chambers of death ,
and our outward strength is clean spent and gone, then have we sup
port; that is a great mercy: Ps. Ixxiii. 26, when strength fail and
heart fail, 'God is the strength of my heart, and portion for ever;'
that is, to have his heart quickened by God in the languishing of a
mortal disease. So 2 Cor. iv. 16, ' Though our outward man perish,
yet our inward man is renewed day by day.' There are many troubles
that cannot be avoided, and therefore we are then to be earnest with
God for spiritual strength.
Use. Well, then, you see upon what occasion we should go for grace
rather than for temporal deliverance. We should pray from the new
nature; not deliver me, but quicken me; and if the Lord should
suspend deliverance, why, that will be our strength in time of trouble:
Ps. xxxvii. 39, ' The salvation of the righteous is of the Lord ; he is
their strength in the time of trouble.'
But more particularly, let us take notice of this request : ' Quicken
me,' saith he.
VER. 107.] SERMONS UPON PSALM cxix. 103
Doct. Quickening grace must be asked of God.
1. What is quickening ?
2. Why asked of God ?
First, What is this quickening ? Quickening in scripture is put for
two things :
1. For regeneration, or the first infusion of the life of grace ; as
Eph. ii. 5, ' And you that were dead in trespasses and sins hath he
quickened ;' that is, infused life, or making to live a new life.
2. It is put for the renewed excitations of God's grace, God's
breathing upon his own work. God, that begins life in our souls,
carries on this life, and actuates it. Now this kind of quickening is
twofold spoken of in this psalm ; there is quickening in duties, and
quickening in afflictions. Quickening in duties, that is opposite to
deadness of spirit ; quickening in affliction, that is opposite to faintness.
[1.] Quickening in duties, that is opposite to that deadness of spirit
which creeps upon us now and then, and is occasioned either by our
negligence or by our carnal liberty, that deadness of spirit that doth
hinder the activity of grace.
(1.) By out negligence and slothfulness in the spiritual life, when
we do not stir up ourselves : Isa. Ixiv. 7, ' There is none that stirreth
up himself to take hold on thee ;' when men grow careless and neg
lectful in their souls. An instrument, though never so well in tune,
yet if hung up and laid by, soon grows out of order ; so when our
hearts are neglected, when they are not under a constant exercise of
grace, a deadness creeps upon us. Wells are sweeter for the draining.
Our graces they are more fresh and lively the more they are kept
a-work, otherwise they lose their vitality. A key rusts that is seldom
turned in the lock, and therefore negligence is a cause of this dead-
ness : 2 Tim. i. 6, ' Stir up the gift that is in thee.' We must blow
up the ashes. There needs blowing if we would keep in the fire ; we
grow dead and lukewarm, and cold in the spiritual life, for want of
exercise.
(2.) This deadness is occasioned by carnal liberty : Ps. cxix. 37,
' Turn away mine eyes from beholding vanity, and quicken thou me in
thy way/ When we have been too busy about the vanities of the
world, or pleasures of the flesh, when we have given contentment to
the flesh, and been intermeddling with worldly cares and delights, it
brings a brawn and deadness upon the heart : Luke xxi. 34, ' Take
heed that your hearts be not overcharged with surfeiting and drunken
ness, and the cares of this world,' &c. I say, by this the soul is dis
tempered, and rendered inapt for God. Christians ! this is a disease
very incident to the saints, this deadness that creeps upon them. We
have not such lively stirrings, nor a like influence of grace ; we have
not those earnest and lively motions we were wont to have in prayer.
Now God he quickeneth us. How ? By exciting the operative
graces, as faith, love, hope, and fear, when these are kept pregnant
and lively, as we read of ' lively hope/ 1 Peter i. 3. There is living
faith and lively faith, and living fear and lively fear of God, and living
hope and lively hope. All graces God makes them lively and viva
cious, that they may put forth their -operations the more readily.
Well, this is quickening in duties.
104 SERMONS UPON PSALM CXIX. [SER. CXVII.
[2.] There is quickening in afflictions, and so it is opposed to
fainting, that fainting which is occasioned by too deep a sense of
present troubles, or by unbelief, or distrust of God and his promises,
and the supplies of his grace. Oh ! when troubles press upon us very
sore, our hearts are like a bird, dead in the nest, overcome, so that we
have no spirit, life, nor aptness for God's service : ' My soul droopeth
for very heaviness ;' we have lost our life and our courage for God.
Well, how doth God quicken us ? By reviving our suffering graces,
as our hope of eternal life and eternal glory, patience and faith, and
so puts life into us again, that we may go on cheerfully in our service.
By infusion of new comforts. He revives the spirit of his contrite
ones ; so the prophet saith, Isa. Ivii. 15. He doth revive our spirits
again when they are dead and sunk under our troubles. Oh ! it is very
necessary for this : Ps. Ixxx. 18, ' Quicken us, and we will call upon
thy name.' Discomfort and discouragement they weaken our hands ;
until the Lord cheers us again we have no life in prayer. By two
things especially doth God quicken us in affliction by reviving the
sense of his love, and by reviving the hopes of glory. By reviving
the sense of his love : Kom. v. 5, ' The love of God is shed abroad,'
like a fragrant ointment that doth revive us, when we are even ready
o give up the ghost ; Ps. Ixxxv. 6, ' Wilt thou not revive us again,
that thy people may rejoice in thee?' I say, when he restores the
:sense of his love after great and pressing sorrow, then he is said to
quicken. So when he doth renew upon us the hopes of glory : Kom.
v. 2, 3, * We rejoice in hope of the glory of God/ Well, you see
what this quickening is.
Secondly, This quickening must be asked of God.
1. Because it is his prerogative to govern the heart of man, especially
-to quicken us. God will be owned as the fountain of all life: 1 Tim. vi.
13, * I charge thee in the sight of God, who quickeneth all things.'
It is God that quickeneth all things. All the life that is in the
creature, all the life that is in new creatures, it comes from God ; it is
he that giveth us life at first, and he must keep in this life in the soul,
and restore it. The meanest worm, all the life it hath, it hath from
God. When John would prove the Godhead of Christ, he brings this
argument, John i. 4, ' In him is life/ There is not a gnat but receives
this benefit from Christ as God. He hath the life of all things, and
this life is the light of men ; much more the noble creature man hath
this^life from God ; much more the new creature ; greater operation of
spiritual life, more depends upon his influence ; and therefore, if we
would be quickened, and carried out with any life and strength, we
must go to God for it.
2. God as our judge, he must be treated with about it, for he smites
us with deadness ; therefore till he takes off his sentence, we cannot
get rid of this distemper ; it is one of God's spiritual plagues, which
must be removed before we can hope for any liveliness, and any
activity of grace again. Under the law, God punished sins more
sensibly ; as unhallowed addresses, he punished them with death.
Under the gospel, he punisheth sins with deadness of heart. When
they seem careless in the worshipping of God, they have a blow and
breach, as he smote Uzzah and Nadab and Abihu dead in the place ;
VER. 107.] SERMONS UPON PSALM cxix. 105
and now he smites with deadness, Bev. iii. 7. He ' hath the key of
David, that openeth and no man shutteth, and shutteth and no man
openeth ; ' without his permission we can never recover our former
lively estate again, for there is a judicial sentence passed upon us.
Use, To press us to be often with God for quickening, that we may
obtain this benefit. I have spoken of it at large upon another verse ; if
you would have this benefit, rouse up yourselves : Isa. Ixiv. 7, ' There is
none that stirreth up himself;' and 2 Tim. i. 6, ' Stir up the gift that
is in th.ee/ A man hath a faculty to work upon his own heart, to
commune and reason with himself ; and we are bidden to 'strengthen
the things that are ready to die/ Kev. iii. 2. When things are dying
and fainting in the soul, we are to strengthen ourselves ; therefore, if
we would have God to quicken us, thus must we do, chide the heart
for its deadness in duty ; we can be lively enough in a way of sin ;
chide the heart for its deadness in affliction : Ps. xlii., ' Why art
thou cast down, my soul? still trust in God.' And after you have
done this, then look up, and expect this grace from God in and
through Christ Jesus. It is said, John x. 10, ' I am come that they
may have life, and have it more abundantly/ Jesus Christ, he came
not only that we might have life enough to keep body and soul
together, but that we might not only be living but lively, full of life,
strength, and cheerfulness in the service of God. He is come into the
world for this end and purpose : expect it through Christ, who hath
purchased it for us. And then plead with God about it, according to
his promise, Ah ! Lord, according to thy word ; hast thou not said,
I will quicken a dead heart ? When thou art broken and tossed with
affliction, remember it is the high and lofty one that hath said he
will ' revive the heart of the contrite ones,' Isa. Ivii. 15 ; and plead
thus with God, Ah ! Lord, dost not thou delight in a cheerful spirit ?
'Wilt thou not revive us again, that thy people may rejoice in thee ?'
Ps. Ixxxv. 6. And then humble yourselves for the cause of the dis
temper. What is the matter ? how comes this deadness upon me ?
Isa. Ixiii. 17, ' Why hast thou caused us to err from thy ways, and
hardened our heart from thy fear?' Inquire what is the cause of
this deadness that grows upon me, that you may humble yourselves
under the mighty hand of God.
The argument only is behind, according to thy word. David,
when he begs for quickening, he is encouraged so to do by a promise.
The question is, where this promise should be ? Some think it was
that general promise of the law, ' If thou do these things, thou shalt
live in them,' Lev. xviii. 5 ; and that from thence David drew this
particular conclusion, that God would give life to his people. But
rather it was some other promise, some word of God he had to bear
him out in this request. We see he hath made many promises to us
of sanctifying our affliction : Isa. xxvii. 9, ' The fruit of all shall be
the taking away of sin ;' of bettering and improving us by it, Heb. ii.
11 ; of moderating our affliction ; that he will ' stay his rough wind in
the day of the east-wind,' Isa. xxvii. 8 ; that he will ' lay no more
upon us than he will enable us to bear/ 1 Cor. x. 13. He hath
promised he will moderate our affliction, so that we shall not be
tempted above our strength. He hath promised he will deliver us
from it, that ' the rod of the wicked shall not always rest on the back
106 SERMONS UPON PSALM CXIX. [SEE. CXVIIT.
of the righteous?' Ps. cxxv. 3; that he will be with us in it, and
never fail us, Heb. xiii. 5. Now, I argue thus : if the people of God
could stay their hearts upon God's word when they had but such
obscure hints to work upon, that we do not know where the promise
lies, ah ! how should our hearts be stayed upon God when we have so
many promises ! When the scriptures are enlarged for the comfort
and enlarging of our faith, surely we ^should say now as Paul, when
he got a word, Acts xxvii. 25, ' I believe God ; ' I may expect God
will do thus for rne, when his word speaks it everywhere. Then you
may expostulate with God : I have thy word for it, Lord ; as she,
when she showed him the jewel, ring, and staff, Whose are these ?
So we may cast in God his promises : Whose are these according to
thy word ? And mark, David, that was punctual with God, ' I have
sworn, and I will perform it ; and quicken me according to thy
word.' Sincere hearts may plead promises with God : Isa. xxxviii,
3, ' Lord, remember I have walked before thee with an upright heart.'
These may look up and wait upon God for deliverance.
SEKMON CXVIII.
Accept, I beseech thee, the free-ivill-offer ings of my mouth, Lord, and
teach me thy judgments. VEK. 108.
IN this verse two things are asked of God God's acceptance ; then,
secondly, instruction.
First, He begs acceptation. Therein take notice (1.) Of the matter,
object, or thing that he would have to be accepted, the free-will-offer
ings of my mouth. (2.) The manner of asking this acceptation, accept,
I beseech thee, Lord. In the former, you may observe the general
nature of the thing, and then the particular kind ; they were free
will-offerings ; and yet more express, they were free-will-offerings
of his hands ; not legal sacrifices, but spiritual services, free-will-
offerings of his mouth, implying praises. Our praises of God are
called ' the calves of our lips/ Hosea xiv. 2, rendered there by the
Septuagint, ' the fruit of our lips/ and accordingly translated by the
apostle, Heb. xiii. 15, * The fruit of our lips, giving thanks to his
name.' He was in deep affliction, wandering up and down the desert;
he was disabled to offer up to God any other sacrifice, therefore he
desires God would accept the free-will-offerings of his mouth ; he had
nothing else to bring him.
Secondly, He begs of God instruction in his way, teach me thy
judgments. By misphalim, 'judgments/ are meant both God's sta
tutes and God's providences. If you take them in the former sense,
for God's statutes, so he begs grace to excite, direct, and' assist him in
a course of sincere obedience to God, practically to walk according to
God's will. If you understand it in the latter sense, only for the ac
complishment of what God had spoken in his word, for God's provi
dence, for his corrective dispensation, ' Teach me/ he begs under
standing and profiting by them.
VER. 108.] SERMONS UPON PSALM cxix. . 107
I shall begin with his first request, which offereth four observa
tions :
1. That God's people have their spiritual offerings.
2. That these spiritual offerings must be free-will-offerings.
3. That these free-will-offerings are graciously accepted by God.
4. That this gracious acceptance must be earnestly sought and
valued as a great blessing, ' I beseech thee accept/ &c.
Doct. 1. First, That God's people have their spiritual offerings. I
shall give the sense of this point in five propositions.
1. That all God's people are made priests to God, for every offering
supposeth a priest ; so it is said, Rev. i. 6, that Christ Jesus ' hath
made us kings and priests.' All Christians, they have a communion
with Christ in all his offices ; whatever Christ was, that certainly they
are in some measure and degree. Now, Christ was king, priest, and
prophet ; and so is every Christian, in a spiritual sense, a king, priest,
and prophet ; for they have their anointing, their unction from the Holy
One, and he communicates with them in his offices. So also do they
resemble the priesthood under the law. In 1 Peter ii. 5, they are called
'a holy priesthood to offer sacrifices to God;' and 1 Peter ii. 9, they
are called ' a royal priesthood.' They are a holy priesthood, like the
sons of Aaron, who were separated from the people, to minister before
the Lord ; and they are a royal priesthood, in conformity to the priest
hood of Melchisedec, who was ' king of Salem, and also priest of the
most high God.' There is a mighty conformity between what is done
by every Christian and the solemnities and rites used by the priests
under the law. The priests of the law were separated from the rest of
the people : so are all God's people from the rest of the world. The
priests of the law were to be anointed with holy oil, Exod. xxviii. 41 ;
so all Christians they receive ' an unction from the Holy One/ 1 John
ii. 20. By the holy oil was figured the Holy Spirit, which was the
unction of the Holy One, by which they are made fit and ready to
perform those duties which are acceptable to God. After the priest
was thus generally prepared by the anointing to their services, before
they went to offer, they were to wash in the great laver which stood in
the sanctuary door, Exod. xxix. 4 ; Lev. viii. 4, 5. So every Christian
is to be washed in the great laver of regeneration, Titus iii. 5. And
when they are regenerated, born again, purged and cleansed from
their sins, then they are priests to offer sacrifices to God ; for till this
be done, none of their offerings are acceptable to him : for ' they that
are in the flesh cannot please God/ Eom. viii. 8 ; and * the sacrifices of
the wicked are an abomination unto the Lord/ Prov. xv. 8. Thus you
see in all these correspondences, and in many more, Christians they are
priests. What the priests of the law were to God, that is every Chris
tian now to God, to offer spiritual sacrifices by Christ Jesus our Lord.
2. They have their offerings. The great work of the priest was to
offer sacrifice, and this is our employment, to offer sacrifices to God.
What sacrifices do we offer now in the time of the gospel ? Not sin-
offerings, but thank-offerings. A sin-offering can be offered but once :
Heb. x. 14, ' By one offering Jesus Christ hath perfected for ever them
that are sanctified/ And there needs no more of that kind ; that was
but to be once offered, Heb. vii. 27; and therefore there remains
108 SERMONS UPON PSALM CXIX. [SER. CXVIII.
nothing more to be done by us but the offering of thank-offerings, and
this is to be done continually : Heb. xiii. 15, ' By him therefore let us
offer the sacrifice of praise to God continually, that is, the fruit of our
lips, giving thanks to his name.'
3. These offerings must be spiritual thank-offerings. Under the
law the thank-offering was that of a beast, but now under the gospel
we offer spiritual sacrifices ; therefore the apostle saith. 1 Peter ii. 5,
' Ye are built up a spiritual house, an holy priesthood, to offer up
spiritual sacrifices, acceptable to God by Jesus Christ.' The sacrifice
must suit with the nature of the priesthood. The priesthood is
spiritual, and not after the law of a carnal commandment, and not by
an external consecration, but the inward anointing of the Holy Ghost.
And herein we differ from the priests of the law, because the very
nature and substance of our worship is more pleasing to God than the
nature of theirs"; for moral worship is better and more suited to the
nature of God than ceremonial : ' God is a spirit, and will be wor
shipped in spirit,' John iv. 24. And therefore, when ceremonial
worship was in force, they that rested in external ceremonies, and did
not look to the spiritual intent and signification of them, were not
accepted by God ; though the ceremony was performed with never so
much pomp, though they came with their flocks and herds, yet praying
to God, and praising God with a willing mind, which was the soul of
their offering, was that alone which was acceptable to God ; therefore
it is said, Ps. Ixix. 30, 31, * I will praise the name of God with a song,
and will magnify him with thanksgiving : this also shall please the
Lord better than an ox or bullock that hath horns and hoofs ; ' that is,
which is perfect and exact according to the institutions of the law, for
there was to be no blemish in the sacrifice of the law ; yet calling upon
the name of God, and praising him, is better than the service performed
with the exactest conformity to legal rites: Ps. 1. 13-15, 'Will I eat
the flesh of bulls, or drink the blood of goats ? Offer unto God
thanksgiving, and pay thy vows unto the Most High, and call upon
me in the day of trouble, I will deliver thee, and thou shalt glorify me.'
The Lord draws them off from ceremonies to the spiritual service ; it
is more becoming the nature of God, and it is more reasonable service.
The offering of a beast hath not so much of God's nature, nor of man's
nature in it, only God would keep it up for a while ; therefore now
these are the great offerings.
4. The two great sacrifices required of us, prayer and praise ; there
are many others, but they are implied in these. To instance, "under
the gospel there is this thank-offering, presenting ourselves to the
Lord, dedicating ourselves to the Lord's use and service : Eom. xii. 1,
the Lord, and unto us by the will of God.' And then there is alms :
Heb. xiii. 16, 'To do good and communicate forget not, for with such
sacrifices God is well pleased.' And when the Philippians had made
contribution to Paul's necessities, he saith it was ' a sacrifice of a sweet-
smelling savour unto God/ Phil. iv. 18. Ay ! but now both these are
included in the other two, namely, as they are evidences of our thank-
VEK. 108.] SERMONS UPON PSALM cxix. 109
fulness to God, and the sense of his love and favour which we have
received by Christ. The great and usual offerings are ' the fruit of
our lips/ ' the calves of our lips/ here called ' the free- will-offerings of
our mouth/ prayer and praise. That prayer is a sacrifice, see Ps. cxli.
2, ' Let my prayer be set before thee as incense, and the lifting up of
my hands as the evening sacrifice.' The daily offering was accom
panied with incense, and he mentions the evening sacrifice, because
then was ' a more perfect atonement for the day, therefore when the
evening sacrifice came, it was to be understood they were perfectly
reconciled to God. And then that praise is a sacrifice, see Ps. liv. 6,
' I will freely sacrifice unto thee ; I will praise thy name, Lord, for
it is good. 3 And in that other place where the Lord rejects the flesh
of bulls and blood of goats, praise is substituted, ' Will I eat the flesh
of bulls and blood of goats?' No : Ps. 1. 14, ' Offer to me thanks
giving, and pay thy vows unto the Most High.' So Ps. cxvi. 17, 18.
So that prayers and praises are the oblations which we offer unto God
under the gospel, either acknowledgments for former mercies, or peti
tions for future deliverances. These are the two duties which contain
the substance of the ceremonies under the law, and are daily and con
stantly to be performed by us.
5. Whatever was figured in the old sacrifices, it must be spiritually
performed in the duty of prayer and praise. In those legal rites, there
was an evangelical equity, or something that was moral and spiritual
for us still to observe.
As, first, in prayer, truth was the inward part of the sacrifice, for
the mere external oblation was of no significancy with God. There
were three things wherein it symbolizeth with prayer ; in prayer there
is required brokenness of heart, owning of Christ, renewing covenant
with God.
[1.] One thing that was required in sacrifices was brokenness of
heart ; for when a man came to present his beast before the Lord, he
was to consider this beast was to be slain and burnt with fire ; and to
consider, All this was my case ; I might have been consumed with his
wrath, and be burnt with fire ; and so come with a compunctionate
spirit, with brokenness of heart, to bemoan his case before the Lord ;
therefore it is said, Ps. li. 17, * The sacrifices of God are a broken
spirit : a broken and a contrite heart, God, thou wilt not despise/
This is required in every one that comes to prayer, brokenness of
heart ; that is, a sensibleness of his want of those good things for which
he comes, and his inability to supply himself with anything without
God ; nay, his ill-deservings, how justly he might be denied of God, and
cursed by all manner of plagues ; how he hath forfeited all manner of
blessings ; this must be at the bottom.
[2.] The sacrifices implied an eying of the Redeemer, by virtue of
whose oblation and intercession we are accepted with God ; for every
one that came with his sacrifice was to lay his hand upon the head of
the beast, to put his sins there, to show Christ bore the iniquity of us
all ; and in every prayer we make, there is this evangelical equity, by
virtue of the old sacrifice remaining upon us, that we should eye the
Kedeemer, even Christ Jesus, our Lord, ' Who hath given himself for
us, an offering and a sacrifice to God for a sweet-smelling savour/ Eph.
110 SERMONS UPOS PSALM CXIX. [SfiR. CXVIII.
v. 2. He is the expiatory sacrifice, and therefore in all our supplicatory
or gratulatory offerings to God we must still look to him. The word,
an offering, relates to things destitute of life that were dedicated to
God, as flour, oil, frankincense ; that which was signified thereby was
accomplished in Christ. And for the other word, sacrifice, gave him
self as an offering and sacrifice ; the beasts whose blood was shed,
those things which had life in them, were called a real sacrifice offered
to God to appease his justice. Thus Christ Jesus was given as a
sacrifice, to obtain all manner of blessings for us. ' We should look
upon God as an all-sufficient fountain of grace, and the author of every
good gift, depending upon him for his goodness and bounty for Christ's
[3.] In sacrifices there was implied a renewing of covenant ; so the
Lord saith, Ps. 1. 5, ' Gather my saints together, that have made a
covenant with me by sacrifice.' As they did dedicate the beast offered
to God, so was the worshipper to dedicate himself to God. Now we
must renew this dedication of ourselves to the Lord's service ; all this
was morally in the sacrifices, and is to be done every day in our future
prayers, with brokenness of heart, eying our Eedeemer, casting our
whole dependence upon him, and in a sense of his love dedicating and
devoting ourselves to God.
Secondly, For the other duty, of thanksgiving and praise for mercies
received. Every point and passage of his undeserved favour to be
owned, and praise thereof to be given to God, and still to look on all
done not for our sakes, but for the sake of Christ Jesus. You read
under the law, Lev. iii. 3, when the thank-offering was brought to
God, it was to be laid upon the top of the burnt-offering. First they
were to bring the burnt-offering, and offer that to God, then to lay
upon it the peace or thank-offering, to show that first we must be
reconciled to God, and by virtue of that all mercies descend and come
down upon us ; and then upon this solemn occasion they were to give
up themselves anew to the Lord. So the apostle presseth this, Eom.
xii. 1, ' I beseech you, brethren, by the mercies of God, that ye present
your bodies a living sacrifice, holy, acceptable unto God, which is your
reasonable service.' And this is one part of the offering of our lips,
namely, when we come solemnly by virtue of every mercy received, and
promise obedience anew and afresh to God. To apply this (1.) Are
you priests ? (2.) Do you offer sacrifices of prayer and praise to God
continually ?
[1.] Are you priests unto God? Are you priests by separation?
Hath God called you out from amongst men ? Ps. iv. 3, ' The Lord
hath set apart the man that is godly for himself.' Hath God called
you off from sin to holiness, from self to Christ, from the creature to
God ? for these are the three things wherein conversion consists. From
the creature to God, as our last end ; from self to Christ, as the only
means to come to God ; and from sin to holiness, as the only way to
get an interest in Christ. Are you called off from the common course
of living, wherein most men are involved, that you may live and act
for God? Are you priests by unction? Are you anointed by the
Spirit as to gifts and graces, and qualified and made meet for this holy
ministration unto God ? Christ hath purchased gifts in some measure
VER. 108.] SERMONS UPON PSALM cxix. Ill
for his people ; for as we were maimed in Adam, not only as to graces
but also as to gifts, so is our restitution by Christ, that the plaster
may be as broad as the sore. We have necessary gifts given us by
virtue of his ascension, whereby we may lay open our state and case
to God. Indeed, all God's people have not a like measure of gifts, and
carnal men may come behind in no gift, therefore have you the grace
of prayer : Zech. xii. 10, ' I will pour upon them the Spirit of grace
and supplication/ Have you a heart qualified by grace, made meet
to converse with God? the tendency and disposition of your souls that
carrieth you to God ? grace that seeks a vent and utterance in prayer
and holy converses with God? and are you priests by purgation?
Every priest was to be washed in the great laver ; are you washed and
purged from sin, that you may serve God acceptably ? Mai. iii. 3,
first they must be purified, then offer unto the Lord an offering in
righteousness. God will not take a gift out of a carnal man's hand ;
and therefore you should look to this, that you be purified and purged.
[2.] Do you offer spiritual sacrifices to God, of prayer and praise ?
(1.) Prayer, a duty very kindly to the saints. It is natural to
them ; it is, as it were, the sphere of their activity, the Spirit dis
covers himself to men in prayer. As soon as they are converted to
God they will fall a-praying, and be dealing with God often in this
kind ; therefore the children of God are described by this, as a duty
wherein they are most exercised : Zeph. iii. 10, ' My suppliants ;' and
Ps. xxiv. 6, ' This is a generation of them that seek thee ;' to show
this is a vital act, a usual and constant expressing of the new nature
that is put into them. Surely they that love God will be always seek
ing him, and a broken heart, sensible of its condition, can never want
an errand to the throne of grace. You are to offer sacrifices as they
did under the law. Now under the law there was a daily sacrifice,
every morning they were to offer a lamb without spot, Num. xxviii. 3,
to show that every morning they should come and sue out their pardon
by Christ, and every evening to look to the Messiah, the lamb of God,
that takes away the sins of the world ; that was the intent of the type.
Now I reason thus : certainly we have as much need as they ; we are
sinners as well as that people which lived under that dispensation ;
therefore every morning we must look to the lamb of " God. Nay, we
have more reason, for they could not clearly discern the meaning of
that type ; but now all things are open, we can behold the lamb of
God, therefore must be often with God, suing out our pardon' in the
name of Christ.
(2.) The sacrifice of praise. It is notable when the apostle had
spoken of Christ as a sin-offering he mentions this as the main thing
in the gospel : Heb. xiii. 15, 'By him therefore let us offer the sacri
fice of praise to God continually/ Praise, it ought continually, fre
quently, and upon all occasions to be offered to Ged, for this is a more
noble duty than prayer. Self-love may put us upon prayer, but love
to God puts us upon praise and thanksgiving ; we pray because we
need God, and we praise because we love him. In prayer we become
beggars, that God would bestow something upon us ; but in praise we
come, according to poor creatures, to bestow something upon God,
even to give him the glory due to his name, and tell him what he
112 SERMONS UPON PSALM CXIX. [SEE. CXVIII.
hath done for our poor souls. This is the most noble among all the
parts of Christian worship. We have more cause to give thanks than
to pray, for we have many things more to praise God for than to pray
to him for. There are many favours which go before all thought of
desert, and many favours still bestowed upon us beyond what we can
either ask or think.
Doct. 2. Secondly, These spiritual offerings must be free-will-offer
ings to God. This expression is often spoken of in the law, Lev. xxil
18 Num. xxix. 39 ; 2 Chron. xxxi. 14 ; Amos iv. 5. What are these
free-will-offerings ? They are distinguished from God's stated worship,
and distinguished from that service which fell under a vow. Besides
the stated peace-offerings there were certain sacrifices performed upon
certain occasions to testify God's general goodness, and upon receipts
of some special mercy ; and you will find these sacrifices to be expressly
distinguished from such services as men bound themselves to by vow,
Lev. vii. 16. What is there that answers now to these free-will-offer
ings ? Certainly this is not spoken to this use, that a man should
devise any part of worship of his own head, whatever pretence of zeal
he hath ; but they serve to teach us two things :
1. They are to teach us how ready we should be to take all occa
sions of thankfulness and spiritual worship; for besides their vowed
services and instituted services they had daily sacrifices and set feasts
commanded by God ; they had their free- will-offerings offered to God
in thankfulness for some special blessing received or deliverance from
danger.
2. It shows with what voluntariness and cheerfulness we should go
about God's worship in the gospel, and what a free disposition of heart
there should be, and edge upon our affections in all things that we
offer to God. And in this latter sense I shall speak, that our offerings
to God, prayer and praise, should be free-will-offerings, come from us
not like water out of a still forced by the fire, but like water out of a
fountain, with native freeness, readily and freely.
[1.] God loves a cheerful giver; constrained service is of no value
and respect with him. Under the law, when sacrifice of beasts was
in fashion, wherefore did God choose the purest and fattest of every
thing offered to him, but as a testimony , of a willing mind ? And still
he looks to the affections rather than the action. God weighs the
spirit, Prov. xvi. 2. When God comes to put them into the balance
of the sanctuary, what doth he weigh ? External circumstances of
duty, or the pomp and appearance wherein men go ? No ; but he con
siders with what kind of heart it is done ; and the love of sin, God
takes notice of that, as well as the practice of sin. So in our duties,
God takes notice of the love, the inclination of our souls, as well as
the outward service ; therefore our offerings must be free and voluntary.
[2.] God deserves it, he doth us good with all his heart, and all his
givings come to us from his love. Why did he give Christ for us and
to us ? ' He loved us.' Why gave he him for us ? ' God so loved the
world,' John iii. 16. Why doth he give Christ to us ? Eph. ii. 4, 5,
* God r 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.' That which moved God to bestow his saving grace upon us
VER. 108. J SERMONS UPON PSALM cxix. 113
was his great love, and all the good we receive from him. Why,
mercy pleaseth him : ' I will rejoice over them to do them good/ If
he deliver us out of any danger, he hath ' loved us from the grave/
Isa. xxxviii. 7. Now love should season all our services to God.
[3.] Where a day of grace hath passed upon our hearts, so it will be ;
the soul will come off readily and freely to the duties God hath required
of us : Ps. ex. 3, ' Thy people shall be a willing people in the day of
thy power.' We are naturally backward, slow of heart to do anything
that is good, hang off from God, will not be subject to him ; but when
the day of his power passeth upon us, then we are a willing people, we
are more delighted in communion with God, less averse from him, the
bent of our hearts is altered, and the stream of our affections is turned
another way. and our converses with God are more delightful, and we
are as earnest in serving God as before we were in serving sin.
Use. To press us to serve God with a perfect heart and with a
willing mind, 1 Chron. xxix. 9. Thus when we give God any spiritual
sacrifice, when we pray to or praise him, we should do it willingly, not
customarily, or by constraint, or for by-ends, nor by the compulsion of
a natural conscience ; and when we feel, as we shall now and then, any
tediousness and irksomeness in prayer, we should quicken ourselves
by this motive : Christ Jesus, who was our sin-offering, he willingly
offered up himself upon the service of our salvation. I might urge
other arguments, as the nobleness of our service, the greatness of our
reward, the many sweet experiences we shall gain in our converse with
God ; but this should be as the reason of reasons, and instead of all.
Christ Jesus did not grudgingly go about the work of our salvation,
but willingly offered himself : Ps. xl. 8, ' I delight to do thy will,
my God ; yea, thy law is within my heart.' When God would have
no more legal sin-offerings, but the great sin-offering of the gospel was
to be produced and brought forth in the view of the world, ' Lo, I
come ; in the volume of the book it is written of me/ Now our thank-
offering should be carried on with the same willingness. Christ will
be served now out of gratitude, and therefore his love should constrain
us. Surely if we believe this great mystery of Christ, that he did
willingly offer himself upon the service of our souls, and if we have
any faith in him, ' faith will work by love,' Gal. v. 6. The soul may
reason and discourse thus with itself, Do I believe Christ Jesus did
thus willingly give himself for my soul ? how can I be backward in
God's service and hang off from him ? Oh ! let me live to Christ, ' who
loved me, and gave himself for me,' Gal. ii. 20. What ! shall I be
more backward to do for God than Christ was to die for me, to go to
the throne of grace than Christ Jesus was to go to the cross ? Can I
hang him off from such pleasing noble service, when Jesus Christ my
Lord refused not the hard work of my redemption ? If his will was
in it, certainly so should be yours.
Doct. 3. The third point, that these free- will-offerings are accepted
with God. * They shall come with rams,' speaking of the conversion of
the Gentiles in terms proper to the old legal dispensation, ' and they
shall come with acceptance/ Isa. Ix. 7 ; and Mai. iii. 4, ' Then shall
the offering of Judah and Jerusalem be pleasant unto the Lord/
Upon what grounds, and what way our acceptance with God is brought
VOL. VIII. H
114 SERMONS UPON PSALM CXIX. [SEK. CXIX.
about ? Our works in themselves cannot please God, they are accepted-
not as merits, but as testimonies of thankfulness.
1. Our persons are by Christ reconciled to God, and in worship he
delights. This is the proper importance ^pf laying the peace-offering
upon the top of the burnt- offering, Lev.^iii.^10.
2. Our infirmities are covered with his righteousness ; for Christ is
the propitiation, the mercy-seat that interposeth between the law and
God's gracious audience. We come to the throne of grace when we
come to God in and by him, Heb. iv. 16.
3. By his intercession our c[uties are commended to God ; as Aaron
was to stand before the Lord with his plate upon his forehead, where
in was writ, ' Holiness to the Lord.' Why ? ' That he might bear
the iniquity of the people, that they might be accepted of the Lord/
All our acceptance comes from Christ's intercession ; and alas ! our
prayers and praises are unsavoury eructations, belches of the flesh, as
they come from us ; a great deal of infirmity we mingle with them, we
mingle brimstone with our incense and sweet spices, therefore provoke
the Lord to abhor and despise us ; but there is an angel stands by the
altar that perfumes all our prayers and praises. How should this
encourage us against the slightings of the world and discouragements
of our own hearts, and to look after the testimony of our acceptance
with God !
Doct. 4. The fourth point, that this gracious acceptance must be
sought and valued as a great blessing : Ps. xix. 14, ' Let the words of
my mouth and the meditations of my heart be acceptable in thy sight,
Lord/ And it must be valued as a great blessing, if we consider
either who the Lord is, or what we are, or what it is we go to him for.
If we consider who the Lord is, God all-sufficient, that standeth in no
need of what we can do, that cannot be profited by us ; he is of so great
a majesty, that his honour is rather lessened than greatened by any
thing we can do ; the great author of all blessings, all our offerings
come from himself first : ' Of thine own have we given thee/ And if
we consider what we are, poor, impotent, sinful creatures, will God
take, an offering at our hands ? And if we consider what we do,
nothing but imperfection; there is more of us in it, of our fleshly part,
in anything we do, yet that these things should be accepted with God.
SEKMON CXIX.
My soul is continually in my hand : yet do I not forget thy
law.Vm. 109.
IN this verse and the next, David asserts his integrity against two sorts
of ^ temptations and ways of assault the violence and craft of his ene
mies. ^ Their violence in this verse, my soul is in my hand ; and their
craft in the next verse, they laid snares for me. And yet still his heart
is upright with God.
VER. 109.] SERMONS UPON PSALM cxix. 115
In this verse observe (1.) David's condition, my soul is continually
in my hand. (2.) His constancy and perseverance, notwithstanding
that condition, yet do I not forget tliy law.
First, Let me speak of the condition he was now in, in that expres
sion, ' My soul is continually in my hand/ The soul in the hand is a
phrase often used in scripture; it is said of Jephthah, Judges xii. 3, ' I put
my life in my hands, and passed over against the children of Ammon/
So Job xiii. 14, ' Wherefore do I take my flesh in my teeth, and put
my life in my hand ? ' And when David went to encounter Goliath,
1 Sam. xix. 5, it is said, ' He put his life in his hand, and slew the
Philistine.' In exposing ourselves to any hazard and dangers in any
great attempt, it is called the putting of our life in our hand. And the
witch of Endor, when she ventured against a law to please Saul, and so
had exposed her life, this form of speech is used concerning her, 1 Sam.
xxviii. 21, ' I have put my life in my hand/ Briefly, then, by soul is
meant life, and this is said to be in his hand ; I go in danger of my
life day by day ; as if he should say, I have my soul ready divorced
when God calls for it. It not only notes liableness to danger, but
resolution and courage to encounter it. In a sense, we always carry
our souls in our hands ; our life hangs by a single thread, which is
soon fretted asunder, and therefore we should every day be praying
that it may not be taken from us, as the souls of wicked men are, Job
xxvii. 8 ; Luke xii. 20, but yielded up, and resigned to God. But
more especially is the expression verified when we walk in the midst
of dangers and in a thousand deaths : ' My soul is in my hand ; ' that
is, I am exposed to dangers that threaten my life every day.
Secondly, Here is his affection to God's word, notwithstanding this
condition, ' Yet do I not forget thy law/ There is a twofold remem
brance of things notional and affective ; and so there is a twofold
forgetfulness :
1. Notional. We forget the word, when the notion of things writ
ten therein has either wholly or in part vanished out of our minds.
2. Affectively. We are said to forget the word of God when, though
we still retain the notion, yet we are not answerably affected, do not
act according thereunto, and this is that which is understood here, ' I
do not forget thy law/ Law is taken generally for any part of the
word of God, and implies the word of promise, as well as the word of
command. As for instance :
[1.] If we interpret it of the promise, the sense will be this : I do
not forget thy law ; that is, I take no discouragements from my dan
gers to let fall my trust, as if there were no providence, no God to take
care of those that walk closely with him. Heb. xii. 5, when they fainted,
they are said to have forgotten the consolation which spake unto them
as unto children.
^ [2.] If we interpret this word ' law ' of the commandments and
directions of the word, and so I do not forget it ; that is either by way
of omission, I do not slacken my diligence in thy service for all this ;
or by way of commission, I do not act contrary to conscience ; and the
effect of the whole verse is this : Though I walk in the midst of dangers
and a thousand deaths continually, yet at such a time, when a man
would think he should not stand upon nice points, even then he
SERMONS UPON PSALM CXIX. [SER. CXIX.
should keep up a dear and tender respect to God's law. And he doth
the rather express himself thus, I do not forget it, because great temp
tations blind and divert the mind from the thought of our duty. Our
minds are so surprised with the dangers before us, that God's law is
quite forgotten as a thing out of mind, and we act as if we had no such
comfort and direction given us. The points are two :
1. That such things may befall God's children that they may carry
their lives in their hands from day to day.
2. When we carry our lives in our hands, no kind of danger should
make us warp and turn aside from the direction of God's word.
Doct. 1. That such things may befall God's children that they may
carry their lives in their hands from day to day.
That this is often the lot of God's people, we may prove : 1 Cor. xv.
31, * I protest, by our rejoicing which I have in Christ Jesus our Lord,
I die daily.' How can that be, I die daily, since we die but once ?
The meaning is, I go still in danger of my life. Such times may
come when we run hazards for Christ every day, so that in the morning
we do not know what may fall out before night : 2 Cor. xi. 23, ' In
deaths often ; ' that is, in danger of death. So 1 Peter iv. 19, ' Let
those that suffer according to the will of God, commit the keeping of
their souls to him in well-doing, as unto a faithful Creator/ Let
them commit their souls, that is, their lives ; the soul is sometimes
put for life, for life spiritual or life eternal, but there it is put for life
natural ; so let them commit their souls to God, that is, in times of
danger and hazard. Let them go on in well-doing cheerfully, and
though there be no visible means of safety and defence, let them
commit their lives to God in well-doing ; when they carry their lives
in their own hands, let them be careful to put them into the hands of
God. Let God do what he pleaseth, for he is a faithful Creator ; that
is, as once he created them out of nothing, so he is able to preserve
them when there is nothing visible, nothing to trust to. Often this
may be the case of God's people, that they carry their lives in their
hands from day to day. That you may take the force of the expres
sion, consider when the people of Gpd are in the midst of their
enemies, then they carry their lives in their hands : Mat. x. 16, ' Behold
I send you forth as sheep in the midst of wolves ; ' when they are
among men no better affected to them than wolves to sheep, and when
men have them in their power, and there is no outward restraint of
laws and government ; for whatever enmity they have or act against
them, laws and government are a great restraint ; as Gen. xxvii. 41,
* The days of mourning for my father are at hand, then will I slay my
brother Jacob.' Till Isaac was dead, there was a check upon him ;
but sometimes it is in the power of their hands to do them mischief :
Micah ii. 1, * They practise iniquity, because it is in the power of their
hand.' When men are ill affected, no restraint upon them, no im
pediment in their way, yea, when they begin to persecute and rage
against the servants of God, and we know not when our turn comes,
then we are said to have our lives in our hand ; as Korn. viii. 36,
' For thy sake are we killed all the day long ; ' that is, some of that
body killed, now one picked up, then another ; in these cases they
are said to carry their lives in their hands, when they are in the power
VER. 109.] SERMONS UPON PSALM cxix. 117
of men that h ave no principle of tenderness to us, no restraint upon
them, these begin to vex, molest, and trouble the Church.
For the reasons why God permits it so, that his people should carry
their lives in their hands.
1. God doth it to check security, to which we are very subject. We
are apt to forget changes ; if we have but a little breathing from
trouble, we promise ourselves perpetual exemption therefrom ; as Ps.
xxx. 6, ' My mountain stands strong, I shall never be moved.' When
we have got a carnal pillow under our heads to rest upon, it is hard
to keep from sleep, and dreaming of temporal felicity to be perpetuated
to us ; then we forget by whom we live, and by whose goodness we
subsist ; yea, this may be when trials are very near : the disciples slept
when their master was ready to be surprised and they scattered, Mat.
xxvi. 40 ; when we are in the greatest dangers, and matters which
most concern us are at hand. Now, to prevent this security, God
draws away this pillow from under our heads, and suffers us to be
waylaid with dangers and troubles everywhere, that we might carry
our lives in our hands, for this makes us sensible of our present con
dition in the world, and that we subsist upon God's goodness and
providence every moment.
2. To wean us from creature confidences and carnal dependences :
2 Cor. i. 9, ' We received the sentence of death in ourselves, that we
should not trust in ourselves, but in God which raiseth the dead.'
Paul, that went up and down everywhere to hunt the devil out of his
territories, and to alarm the carnal sleepy world, this Paul was very
prone to trust in himself ; a man that was whipped, imprisoned, stoned,
opposed everywhere by unreasonable men, what had he to trust to but
God's providence ? And yet he needs to be brought to this, to take
his life in his hands, that he might learn to trust in God that raiseth
from the dead. The best are prone to trust in themselves, and to lean
to a temporal, visible interest. We would fain have it by any means,
therefore sometimes we take a sinful course to get it. Well, now,
God, to cure his people of this distemper, breaks every prop and stay
which they are apt to lean upon, breaks down the hedge, the fence is
removed, and lays them open to dangers continually, so that from day
to day they are forced to seek their preservation from him.
3. To check their worldliness. We are very apt to dote upon
present things, and to dream of honours and great places in the world,
and seek great things for ourselves, when we should be preparing for
bitter sufferings. As the two sons of Zebedee employed their mother
to speak to Christ ; being near of kin to him, she comes in a cunning
manner, under pretence to worship him, and propounds a general
question to him; she does not at first propose the particular, but
says in general, ' I have a certain thing to request of thee.' And
what was her request ? ' That one of my sons may sit on thy right
hand, and the other on the left, in thy kingdom/ Saith Christ, ' To
sit on my right hand and on my left is not mine to give> but it shall
be given to them for whom it is prepared of my father.' Mark, out of
this story you learn how apt Christ's own disciples are to dote upon
worldly honour and greatness. The sons of Zebedee, James and John,
those two worthy disciples, employ their mother to; Christ in such a
118 SERMONS UPON PSALM CXIX. [SBB. CXIX.
message ; they were dreaming of earthly kingdoms and worldly honour
that should be shared between them, notwithstanding Christ taught
them rather to prepare for crosses in this world. Do but reflect
the light of this upon your own hearts. Do we think we are
better than those apostles ? and that it is an easy thing to shut
the love of the world, and the honour thereof, out of our hearts,
since they were so enchanted with the witchery of it? Therefore
Christ tells them, Mat. xx. 22, ' Alas ! poor creatures, ye know not
what ye ask : can you pledge me in my cup, and be baptized with the
baptism that I am baptized with ? ' We know not what we do when
we are hunting after high places in the world ; we are to pledge Christ
in his bitter cup before our advancement come. Nay, to prove this
is not only the worldling's disease, but it is very incident to the
choicest of God's people ; for after Christ had suffered and rose again,
the apostles were not dispossessed of this humour, but still did dream
of worldly ease and honour, therefore- they come to Christ with this
question, Acts i. 6, ' Lord, wilt thou at this time restore again the
kingdom to Israel ? ' meaning, in the Jewish sense, break the Koman
yoke, and give them power and dominion over the nations, hoping for
a great share to themselves when this work was done. Thus you see
human weakness and the love of worldly honour bewrays itself in
Christ's own disciples. One instance more, in Jer. xlv. 5, of Baruch,
' Seekest thou great things for thyself ? seek them not.' Baruch, he
was Jeremiah's scribe, had written his prophecy, and believed it, that
dreadful roll, written it over, yet he was seeking some great thing for
himself. The best are apt to think they shall shift well enough for
themselves in the world ; therefore saith Jeremiah, For thou to have
thoughts of honour and credit, and a peaceful and prosperous estate,
when all is going to rack and ruin, never dream upon such a matter.
Now judge whether there be not great cause that God should bring
his people to such a condition that they should carry their life in their
hands from day to day, that he might cure them of this distemper.
4. That they may value eternal life the more, which they would not
do if they had a stable condition here in the world. After death there
will be a life out of all danger, and a life that is not in our hands, but
in the hands of God ; none can take that life from us which God keepeth
in heaven. Now that they might look after this life, and value and
prize it the more, they are exposed to hazards and dangers here. The
apostle saith, 1 Cor. xv. 19, ' If in this life only we have hope in Christ,
we are of all men most miserable.' When they find the present life
encumbered with so many sorrows, and exposed to so many dangers,
then they conclude surely there is a better and safer estate for the
people of God elsewhere in heaven. God's people cannot be of all
men most miserable ; there is another life ; they have hopes in Christ,
and for other things ; therefore they long for it, and look for it : Heb.
xiii. 14, ' Here we have no abiding city, but we seek one to come.'
All things are liable to uncertainties and apparent troubles, that we
might look after that estate where the sheep of Christ shall be safely
lodged in their eternal fold. Now God by their condition doth, as it
were, say to them, as Micah ii. 10, 'Arise, this is not your rest.' Your
stable comforts, your everlasting enjoyments are not here ; here all
VER. 109.] SERMONS UPON PSALM cxix. 119
our comforts are in our hands, ready to deliver them up from day to
day.
5. God doth by his righteous providence cause it to be so, that his
people carry their life in their, hands, to try their affections to him
and his word. When we sail with a full stream of prosperity, we may
be of God's side and party upon foreign and accidental reasons. Now
God will see if we love Christ for his own sake, and his ways as they
are his ways when separated from any temporal interest, yea, when
exposed to scorn, disgrace, and trouble. It is easy to be good when it
costs us nothing, and the wind blows in our backs rather than in our
faces, the state of affairs is for us rather than against us. Halcyon
times and times of rest are ' times of breeding the church, but
stormy times are times of trying the church : 1 Peter iv. 12, ' Be
loved, think it not strange concerning the fiery trial which is to
try you, as though some strange thing happened unto you.' God
will put 'us into his furnace, there will a fiery trial come, to see if we
have the same affection to truth when it is safe to own it, and when
it is dangerous to own it, when it is hated and maligned in the world.
Few professors can abide God's trial : Zech. xiii. 9, ' I will bring the
third part through the fire, and will refine them as silver is refined,
and will try them as gold is tried.' When two parts fall away, there
is a third part refined and tried by trials. When the generality proves
dross, or chaff, or stubble in the furnace, there is some good metal
preserved, to shine brighter, for trial as their zeal is increased and
their grace kept more lively, and their faith and dependence upon a
continual exercise. God will try whether we can live upon invisible
supports, and go on cheerfully in the performance of our duty in the
midst of all difficulty, without these outward encouragements. They
are proved that they may be improved.
6. God doth cause such things to befall his people, to show his
power both in their preservation and in overruling all those cross
providences for their good.
[1.] His power in their preservation ; when they have no temporal
interests to back them, God will show he can preserve his people :
Ps. xcvii. 1, ' The Lord reigneth, let the earth rejoice, let the multi
tude of isles be glad thereof/ It is well that the Lord reigns, else
how could his people stand ? The Lord reigns, and the multitude of
isles they have a share in the joy and benefit. One benefit that we
have by his reign is this, ver. 10, compared with ver. 1, he preserveth
the souls of his saints ; that is, their lives ; he delivereth them out of
the hand of the wicked. There is an overruling, a secret and in
visible providence, by which they are kept and hidden as in a pavilion,
so they have often experience of wonderful preservation in the midst
of all their troubles.
[2.] God shows his power for overruling all these accidents for the
increase and benefit of his church and people. When the believers
were scattered, and driven up and down, when exposed to hazards and
inconveniences, it is said, Acts xi. 21, ' The hand of the Lord was
with them ; and a great number believed and turned unto the Lord/
God can make their loss turn to their increase. Christ often gets up
upon the devil's shoulders, and is beholden more to his enemies than to
120 SERMONS UPON PSALM CXIX. [SEB. CXIX.
his friends in this sense, because that which would seem to stop his
course, and to obscure his glory, doth advance it so much the more :
Phil. i. 12, ' The things which happened unto me, have fallen out
rather unto the furtherance of the gospel.' The gospel was not ex
tinguished by Paul's imprisonment, but propagated. I say, Paul's
sufferings were as necessary as Paul's preaching, that the truth might
gain, and that it might be known and heard of. God overrules all
these actions for his glory, and for the benefit of his church.
Use 1. First, if we be not in this condition, let us look for it and
prepare for it. Religion is a stranger in the world, and therefore it is
often ill-treated ; we have a stable happiness elsewhere, and here we
must expect changes. All the comforts and hopes of the scriptures
is suited to such a condition ; a great part of the Bible would be need
less, and would be but as bladders given to a man who stands upon
dry land, and never means to go into the waters ; the comforts and
provisions God hath made for us in the word would be useless, it'
such things did not befall us. Why hath God laid in so many sup
ports, if we think never to be put to distress and troubles ? Oh I
then, think of these things beforehand, and make them familiar to
you. ' The evil which I feared is come upon me,' saith Job. When
the back is fitted, the burden will not be so dreadful. Think of these
things beforehand, that you may provide and prepare for them. Now,
that you may not be strange at such kind of providences, consider four
things :
1. The world will be the world still. There is a natural enmity
between the two seeds, which will never be wholly laid aside, between
the seed of the woman and the seed of the serpent, Gen. iii. 15 ; as
natural an enmity as between the wolf and the lamb, the raven and
the dove : 1 John iii. 12, ' Cain was of that wicked one, and slew his
brother ; and wherefore slew he him ? Because his own works were
evil, and his brother's righteous/ Separation and estrangement in
course of life is a provoking thing. Men that live in any sinful course
are loath any should part company with them, that there might be none
to make them ashamed ; therefore when they draw from their sins, and
do not run with them into the same excess of riot, they think it strange ;
3 r our life is a reproof to them : John vii. 7, ' The world hateth me,
because I testified of it that the works thereof are evil ; ' and Heb. xi.
7, ' Noah condemned the world ; being moved with fear, prepared an
ark.' Strictness is an object reviving guilt. Every wicked man loves
another Vdut factorem, adjutorem et excusatorem sui criminis, as
one that favours his actions, and helps to excuse his actions. One
wicked man doth not put another to the blush. It is no shame to be
black in the country of the negroes. But when there is a distinction,
some walk with God humbly and closely, certainly your life is a
reproach to others that do not so, therefore they will hate you.
2. This enmity hath ever been working : the prophets and holy
men of God have had experience of it. Abel was slain by Cain, Gen.
iv. 18 ; Isaac scoffed at by Ishmael, Gen. xxi. 11 ; which example
the apostle allegeth, Gal. iv. 29, ' He that was born after the flesh
persecuted him that was born after the spirit,' So it was then, so it
is now, and so it will ever be to the world's end. Ever it hath been
VEE. 109.] SERMONS UPON PSALM cxix. 121
the lot of God's children to suffer hard things from the men of this
world, though they are related to them in the nearest bonds of kindred
and acquaintance. Jacob, because of the blessing and birthright, was
pursued to death by Esau, and driven out of his father's house, Gen.
xxvii. ; Moses driven out of Egypt by his unkind brethren, Acts vii. 25-
27 ; David hunted up and down like a partridge upon the mountains ;
Jezebel sought Elijah's life ; Micaiah thrown into prison, and hardly
used ; Elisha pursued by Jehoram for his head. Instances are end
less of this kind ; ever there hath been an enmity, and ever will be.
3. Persecutions are more, greater, and longer in the New Testament
than in the Old. Why ? Partly because the Old Testament church
was under tutors and governors, Gal. iv. 1, 2 ; neither for light of
knowledge, nor ardour of zeal to be compared with the New Testa
ment church, when 'the kingdom of heaven suffers violence/ Mat. xi.
11. Look, as Christ spared his disciples until they were fit for greater
troubles, till fit for the new wine, Mat. ix. 17, so God spared that
church. The church then had troubles, but for the most part they
were not for religion, but for defection from God, for their sins. And
partly, too, because the church of the Old Testament was not so dis
persed, but confined within the narrow bounds of one province or
country, not mixed with the profane idolatrous nations, nor exposed to
their hatred, contradiction, and rage ; but of Christians, the apostle tells
us, this sect is everywhere spoken against. And partly because Satan
then had quiet reign over the blind world for a long time ; but now, when
Christ comes to dispossess him, to turn out the strong man the goods
were in peace before, and now he hath but a short time he hath great
wrath, Rev. xii. 11. When Christ came to seize upon the world, it
was quick and hot work, his force and violence was greater. Again
temporal promises were more in the eye of the covenant, where all
things were wrapped up in types and figures ; when prosperity signi
fied happiness, and long life signified eternity, there w r ere not such
exercises and trials then. But now, * All those that will live godly in
Christ Jesus must suffer persecution/ 2 Tim. iii. 12. But since Christ
hath set up his church, and brought light and immortality to the world,
now troubles are greater.
4. Persecutions from pseudo-Christians will also be hot and violent:
Rev. xiv. 13, ' Write from henceforth, saiththe Spirit, Blessed are the
dead that die in the Lord.' Why, the dead that die in the Lord ? they
were always blessed from the beginning of the world ; why such a
solemn notice from heaven ? Why from henceforth ? The meaning
is this: those that suffered under pagan persecutions, all Christians
would call them blessed that died in the Lord. Ay ! but now, when
the persecutions began under the pseudo-Christians, blessed are the
dead that die in the Lord from henceforth still. Nay, the persecu
tions here are greater than the pagan, and of longer continuance.. Why?
Because they have a show of Christ's authority, as the beast in the Reve
lations had horns like a lamb ; that beast which spake like a dragon,
deceived the nations, enchanted the world with her witchery and sorcery,
that beast had a pretence of the authority of Christ, Rev. xiii. 11.
And the purity of Christians is greater, and so more enraging; and
the great quarrel in the latter ages of the world is about a temporal
122 SERMONS UPON TSALM CXIX. [SflR. CXIX.
interest. The spirit of the world is the spirit of antichristianism, and
all those that hang upon her are of the spirit of the world : 1 John
iv. 5, 'They are of the world, therefore speak they of the world, and
the world heareth them.' Now, when these are contending for the
world, this doth exceedingly inflame and heighten the rage against
those that would endanger their worldly interest. You see there is
cause to think that God will expose us also to our trials ; therefore we
should be forewarned and prepared for these things that they may not
come upon us unawares.
Use 2. If God's people are put into such a condition that they carry
their lives in their hands, then learn from hence, that if we have
greater security for our lives and interests, we ought more to bless God
and to improve the season. It is a great mercy that we have laws to
secure our religion and our interests, that we have Christian and Pro
testant magistrates to execute those laws, that we may in safety worship
God in the public assemblies, and we ought to bless God. But then,
if this be our condition, there are three duties required of us :
1. To acknowledge God in this mercy, for it is he that hath the
hearts of magistrates in his own hands: Prov! xxi. 1, ' The king's
heart is in the hand of the Lord ; as the river of waters, he turneth it
whithersoever he will.' Their thoughts, their designs, inclinations and
aversations are in God's hands. And as God hath power, so hath he
promised this blessing, Isa. xlix. 23, that he will give ' kings to be
nursing fathers, and queens nursing mothers/ Well, there is a power
and a promise. What follows then ? Only that we praise God for so
much of it as we have, and that we pray to God still for more, that we
may, under our kings and governors, 'lead godly and quiet lives,' 1 Tim.
ii. 1, 2 ; and therefore, if we have greater security for our lives and
interests, God must be acknowledged.
2. Be so much the more in active obedience : Acts ix. 31, 'Then
had the churches rest/ And what then ? ' And they walked in the
fear of God, and in the comfort of the Holy Ghost/ When you have
a good day, you should improve it well ; when we may walk up and
down in the security of laws, and serve God freely, oh 1 let us serve
him much ; we are not called to renounce our interests, therefore let
us mortify our lusts. Fires are not kindled about us to consume our
bodies, therefore let the fire of God burn up our lusts. If the saints
are to quit their well-being, certainly it should not be grievous to us
to part with our ill-being, with our sins for God's service. Look, as
Salvian de Gub. lib. iii., saith, when our kings are Christians, and
religion is not troubled by them, now God calls us to be more pure
and holy in our conversations ; now we do not shift for our lives, let us
avoid occasions of evil ; now we are not cast into prisons, let us con
fine ourselves to our closets, that we may serve God more cheerfully
there.
3. Bear the lesser troubles with more patience, when this is not our
condition, that our lives are carried in our hands from day to day. It
was never so well with the people of God, that if not in kingdoms, yet
in families, in parishes, in lesser societies there will be some conflict ;
now these we should bear with more patience, because the children of
God are exposed to that condition that they have carried their lives in
VER. 109.] SERMONS UPON PSALM cxix. 123
their hands from day to day : Heb. xii. 3, ' Consider him that endured
such contradiction of sinners against himself, lest ye be wearied and
faint in your minds/ You are not called unto a ' resistance to blood.'
As Julian the apostate said to one, If he was so offended with their
taunts, what would he be with the darts of the Persians ? If we can
not suffer a reproach, and an angry word for Christ ; if we murmur
when we are a little slighted and forgotten by men, and left out of the
tale of the world, oh ! what would we do if we were called to suffer
greater things ? Jer. xii. 5, ' If thou hast run with the footmen, and
they have wearied thee, then how canst thou contend with horsemen ? '
that is, if thou canst not endure the scorn, reproach, and opposition of
a few private wicked men that stand upon even ground with thee,
how canst thou contend with horses, when there are other manner of
oppositions ?
Use 3. If this should now befall you, as it hath befallen God's
choicest servants, and very likely so to do for those reasons I gave,
then shrink not, but resolve to endure any extremity rather than take
any sinful course for your ease ; nay, be not dejected if it should
happen : Acts xxi. 13, ' I am ready not only to be bound, but also to
die for the name of the Lord Jesus.' There was one that had his life
in his hand indeed, that had the courage to lay it down. To quicken
you hereto, let me give a few considerations :
1. God hath given you greater things than possibly you can lose for
his sake ; though we should lose life and all, yet he hath given us his
Christ. Saith Ambrose, We are indebted for a person of the. Godhead ;
and shall we stick at our personal interests and concernments ? Shall
we not die for his honour who died for our salvation ? die temporally
for him who maketh us to live eternally ? and give that body as a
sacrifice to the honour of Christ, which otherwise by the law of nature
will become meat for the worms ? therefore every Christian should
carry his life in his hand, Phil. i. 20, either by martyrdom or minis
terial labours.
2. No evil is like to that evil which will befall us in forsaking God :
Mat. x. 28, ' Fear not them which can but kill the body,' &c. Shall
we, rather than run hazards with the sheep of Christ, be contented to
howl with wolves in everlasting darkness, when we for a little tem
poral danger refuse to run hazard with Christ's sheep, shall be cast into
hell-fire for evermore ? If we are so tender of suffering, what will it
be to suffer hell-fire ?
3. All that we can lose is abundantly made up in the other world.
Heb. xi. 35, it is said, they 'would not accept deliverance, having
obtained a better resurrection.' There is a resurrection from death to
life, when we come out upon ill terms, by accepting the enemy's
deliverance. Ay ! but there is a better resurrection when we come out
upon God's terms, a resurrection to life and glory hereafter. Violence
doth but open the prison door, and let out the soul that long hath
desired to be with Christ ; and therefore we should endure, as expect
ing this better resurrection.
4. Consider upon what slight terms men will put their lives in their
hands for other things, and shall we not run hazards for Christ?
Many venture their lives for a humour, a little vainglory, to show a
124 SERMONS UPON PSALM CXIX. [$ER. CXIX.
greatness of spirit ; or they venture their lives upon revenges, upon a
punctilio of honour. Some will venture their lives in the wars for one
shilling a day, and shall we not carry our lives in our hands for
Christ ? Scipio boasted of his soldiers, that they loved him so as to
venture their lives for him, to leap into the sea, and cast themselves
down a steep rock : There are none of these but if I spake the word,
shall go upon a tower, and throw himself down into the sea if I bid him.
So Fulgentius' story of those that would obey their chief, whom they
called Vetus, the old man of the mountain, if he bid them fall down a
steep rock, to show their obedience ; and shall not we venture our lives
for Christ ?
Doct. 2. That when our souls are continually in our hands, no kind
of danger should make us warp and turn aside from the direction of
God's word. Why ?
1. A Christian should be above all temporal accidents ; above carnal
grief, carnal joy, worldly hope, worldly fear; he should be dead to the
world, or else he is not thoroughly acquainted with the virtue of Christ's
cross, Gal. vi. 14.
2. God can so restrain the malice of wicked men, that though we
carry our lives in our hands, we shall be safe enough for all that :
Prov. xvi. 7, ' When a man's ways please the Lord, he maketh even
his enemies to be at peace with him/ Mark, the Lord can secure
you against men, when a man pleaseth the Lord ; but when a man
pleaseth men, they cannot secure you against the Lord, they cannot
save you harmless from the wrath of God, or answer for you to the
Almighty, nor give you safety from the terrors of conscience. But on
the other side, many a man by pleasing God finds more safety and
comfort in opposing the lusts and the humours of men than in com
plying with them. God's providence is wonderfully at work for his
children when they are reduced to these extremities ; either he can
allay their fury, turn in convictions upon their consciences of the
righteousness of those whom they molest and trouble, as when Saul
hunted for David, 1 Sam. xxiv. 17, ' Thou art more righteous than I/
God puts conviction upon him. Nay, sometimes such a fear and rever
ence that they dare not : Mark vi. 20, ' Herod feared John because he
was a strict man/ Or some check or bridle, some contrary interest
that God can set up, that their hands are withered when they are
stretched out against them, as was Jeroboam's hand ; and there
fore a Christian, though his life be in his hand, he should not warp.
Why ? For God can mightily provide for him as to his temporal
safety: 1 Peter iii. 13, * Who is he that will harm you, if ye be fol
lowers of that which is good ?' It is an indefinite proposition, some
times it will be true. Let a man follow that which is good, who dares
harm him ? There is an awe, and he is kept safe, though not always.
3. We renounced all at our first coming to Christ. Estate, credit,
liberty, life, it was all laid at Christ's feet, if our hearts were really
upright with him. A man must lay down self, whatever it be, else
he cannot be Christ's disciple, Mat. xvi. 24 ; Luke xiv. 26. This was
done in vow, in a time of peace ; therefore it must be actually done
and made good in a time of trouble. Your interests are God's, and are
only given back to God again ; your estate, life, liberty, and credit, all
YER. 109.] SERMONS UPON PSALM cxix. 125
given up. Why ? That you may have something of value to esteem
as nothing for Christ.
4. Our sufferings shall be abundantly recompensed and made up in
the world to come : Kom. viii. 18, ' I reckon that the sufferings of this
present time are not worthy to be compared with the glory which shall
be revealed.' For a man to stand comparing his interest or sufferings
here in this world with the glory revealed, is as foolish a thing as if a
man should set a thousand pound weight with a feather. So 2 Cor.
iv. 17, ' Our light affliction,' &c. We are often saying, If we lose this
and that, what will become of us? what shall we have? Mat. xix.
27-29, ' We have left all.' A great all they had left for Christ ; it
may be a net, a fisher-boat, a cottage ; yet he speaks magnificently of
it, and ' what shall we have ? ' Have ! You shall have enough ; * in
the regeneration you shall sit upon twelve thrones, judging the twelve
tribes of Israel/
5. You should not warp, though you carry your lives in your hands,
because constancy is necessary. How necessary ? For our credit and
good name as we are men : ' Do I use lightness ? ' saith the apostle,
2 Cor. i. 17. Men lose their authority and esteem, they are not
accounted grave, serious, and weighty, when they shift and change,
and appear with a various face to the world ; and certainly it is for our
comfort, for our right to everlasting blessedness is most sensibly clear
by constancy in God's cause : Phil. i. 28, ' And in nothing terrified by
your adversaries, which is to them an evident token of perdition, but
to you of salvation, and that of God/ Oh! what would a man give for
to clear this, that he is an heir of God ? This is an evident token ;
and it is necessary for the credit of the truth which we profess. When
we shift, turn, and wind, we bring a dishonour upon it; but, saith the
apostle, Phil. i. 14, ' They waxed confident by my bonds ;' this puts
heart and courage. And it is for the honour of God : 1 Peter ii. 14,
' On your part he is glorified ;' and John xxi. 19, ' Signifying by what
death he should glorify God/ Since constancy is so necessary, either we
should not take up principles, or suffer for them if called thereunto.
Use 1. Caution to the people of God. Take heed you do not forget
the word, when you carry your lives in your hand. Many of God's
people may do so sometimes, as when we deny the truth : Mat. xxvi.
72, ' Peter denied before them all, saying, I know not the man/ Or
when we take any sinful course for temporal safety, as when David
feigned himself mad before Achish, 1 Sam. xxi. 13. Or when our
spirits are filled with passion against the instruments of our trouble,
and with uncomely heats, as Peter drew a sword in a rash zeal, and
had no thanks for it, but a rebuke from Christ. Or when we suffer in
a heartless and comfortless manner, as God's children sometimes are
in dejections of spirit. David took notice of his drooping and discon-
solateness, Ps. xlii. 5 ; when he flitted up and down in the wilderness,
pursued with Saul's army, he had his droopings and discomforts. In
these cases we forget the word of God.
Use 2. To press you to courage and constancy in a time of danger ;
to endure all extremities, rather than do anything against the word of
God. Here I shall inquire :
1. What is this Christian courage? There is military valour and
126 SERMONS UPON PSALM CXIX. [SEE. CXIX.
Christian valour. The one consists in doing, the other in suffering,
great things. Peter, at Christ's death, had more of the military valour
and fierceness than of the passive valour, for he that could venture on
a band of men was foiled by a damsel's question. The one dependeth
on hastiness of temper, greatness of blood and spirits ; the other upon
faith and submission to God's will : Acts vii. 55, ' He being full of the
Holy Ghost, looked up steadfastly into heaven, and saw the glory of
God, and Jesus standing at the right hand of God.' It is spoken when
the people gnashed on him with their teeth, then full of the Holy
Ghost. There is the habit of fortitude, and the act of it when led on.
There is a great deal of difference between the courage of wicked men,
and the faith and fortitude of good Christians. We see rude men are
undaunted in the face of danger, but the fortitude of Christians con-
sisteth in lifting up their eyes and hearts to heaven ; others not, for as
soon as they think of God, their courage faileth ; the more brave, the
more they shut out the thought of divine things, all sense of God and
immortality : 1 Cor. xv. 32, ' Let us eat and drink, for to-morrow we
shall die/ It is a brutish fury, inflamed by wine, stirred up by trum
pets and drums, not stirred up by the consolations of God, or remem
brance of his covenant ; then they are dejected, Kev. vi. 15-17.
2. To remove such objections as may hinder your courage and
constancy.
[1.] It is a sore temptation to keep our service, but we must stand
to God's providence, to honour him by service or suffering, as he shall
think good. We are to honour God in his own way, we are not to
stretch conscience in the least degree to continue it. God hath no need
of thy sin ; when God hath a mind to lay you aside, submit.
[2.] The smallness of the difference is another objection. If it were
to turn Turk, or heathen, or papist, men will say, they would not do
so and so. God standeth upon every peek of his word, every dust of
truth is precious.
[3.] Another objection is this, we shall be interpreted to hinder the
public peace.
I answer ' If it be possible, as much as lieth in you, live peaceably
with all men/ Rom. xii. 18. But be sure not to betray the cause of
God, nor lose the interest of Christ ; that is not possible which is not
lawful in a moral sense.
[4.] Another objection is, that we shall be accounted peevish, rash,
stubborn.
I answer We must be led to credit. There is a difference between
men stubborn and obstinate and zealous. Many may sacrifice a stout
body to a stubborn mind, but be courageous and constant in the service
of God.
3. What is necessary to this well-tempered courage, that we may
suffer not out of humour, but out of conscience towards God ? Not
because formerly engaged by profession, or out of a desire of a name
and esteem among religious persons, but out of obedience to God, who
cpmmandeth us to choose afflictions, rather than sin. To this resolu
tion there is necessary
[I.] A heart weaned from the world, Mat. vi. 24, otherwise a man
will act very uncertainly, and his zeal for God be very uneven.
YER. 110.] SERMONS UPON PSALM cxix. 127
[2.] A heart entirely devoted to God. Every one that cometh to
Christ must be thus resolved, Luke xiv. 26.
[3.] A heart purged from sin, or else our zeal is not uniform, besides
that our lusts will weaken our courage. A carnal person, suffering in
a good cause, is of no account with God. The priests were to search
the burnt-offering if sound, or had any defect or blemish upon them.
He that keepeth the commandments is best able to suffer for them :
Mat. v. 10, ' Blessed are they that suffer for righteousness' sake.' A
martyr must have all the precedent graces.
[4.] A heart that lieth under a deep sense of eternity, and things to
come : 1 John v. 4, ' This is the victory we have over the world, even
our faith.' Not any looking backward, but forward.
SERMON CXX.1
The wicked have laid a snare for me ; yet I erred not from thy
precepts. VER. 110.
HERE is the second assault made upon David's integrity, the secret
snares laid for him. The enemies of God's people do not always go
to work in the way of open persecution, and directly for righteousness'
sake ; but then they lay snares ; what they cannot do by open force,
they seek to do by fraud. Many that have stood out with courage
against the shock k of violence, have been taken in a snare; as the
prophet that resisted the king was enticed by the blandishments of
the old prophet, 1 Kings xiii. Persecution is a more gross way, and
liable to exception, and therefore they must go secretly to work.
Sometimes this life is a continued temptation, and a Christian that
walketh in the world walketh in the midst of snares set for him, by
his enemies bodily and spiritual. The devjl is the great snare-layer,
and wicked men learn it of him : ' The wicked have laid a snare for
me,' &c. In the words observe
1. David's temptation, a snare laid for him.
2. The persons who managed the temptation, the wicked.
3. The success and issue, yet I erred not from thy precepts.
Dock The godly have often snares laid for them, not only by Satan,
but by wicked men.
Now snares are to entice, or endanger, or of a mixed nature.
1. Snares to entice them from their duty. Thus the blandishments
of the whorish woman are called a snare : Prov. vii. 23, ' As the bird
hasteth unto the snare, and knoweth not that it is for his life/ Of
this nature are crafty insinuations, baits of preferment, profit, pleasure,
or any carnal advantage, to pervert our judgments, and draw us off
from our duty.
2. ^ Snares to endanger their safety, clogged with some spiteful
condition to entrap others, or when there is a plot laid to endanger
others, as Jeremiah complaineth, Jer. xviii. 22, ' They have digged .a
pit to take me, they have hid snares for my feet ;' secretly conspired
1 On the Fifth of November.
128 SERMONS UPON PSALM CXIX. [SER. CXX.
and practised his destruction. And David, Ps. cxl. 5, ' The proud
have hid a snare for me, and cords ; they have spread a net by the
wayside, and set gins for my feet. Selah.' Hunters and fowlers did
never go more cunningly to work to catch the prey, than those proud
men had laid their design to bring his life under their power. And
in Ps. xxxv. 7, ' For without cause they have hid for me their net in
a pit, which without cause they have digged for my soul ;' and Ps.
Ivii. 6, ' They have prepared a net for my steps ; my soul is bowed
down : they have digged a pit for me, into the midst whereof they are
Mien themselves. Selah.' Now of this sort are St Bartholomew's
matins, and the plot and contrivance to out the Protestants in France,
when they were invited to a wedding, that they might destroy them ;
and of this nature was the Gunpowder Treason ; there was a snare
laid. When Orestes had plotted Clytemnestra's death, Euripides
expresseth it, fcd\a)s ap apicvv e? pearjv Tropeverai she fitly cometh
into the snare.
3. Of a mixed nature, both to entice by endangering, and endanger
by enticing.
[1.] As when they put them upon such conditions as may ternpt
them to folly and sin. Some think the text verified in David, at that
time when he said, 1 Sam. xxvi. 19, ' They have driven me out from
abiding in the inheritance of the Lord, saying, Go serve other gods;'
meaning, they excited Saul to pursue him and persecute him, and
forced him to flee into an idolatrous country, and so a snare laid to
endanger his steadfastness in the true faith. It is a great temptation.
Necessitas cogit ad turpia necessity is but an evil counsellor ; and
this joined with the other temptation of bad company : Ps. cxx. 5,
' Woe is me that I sojourn in Mesech, that I dwell in the tents of
Kedar.'
[2.] When they enact a law or statute, whereby to force them to
sin or trouble ; as they had a plot against Daniel, either to make him
neglect his God, or render kim obnoxious to authority, Dan. vi. 7, 8.
When they burden them with such laws and statutes as the godly
cannot obey without sin, or refuse without danger ; they have their
ends either to draw them to sin or suffer.
Now snares are laid by the wicked :
1. Because usually they excel in policy, craftiness, and worldly wit,
are superior to God's children therein ; their whole hearts run that
way, and their principle is entire and unbroken ; and therefore our Lord
Christ telleth us, Luke xvi. 8, ' For the children of this world are in
their generation wiser than the children of light.' They applaud
themselves in their artifices, idolise their wit : Hab. i. 16, ' Sacrifice to
their net, and burn incense to their drag ; ' therefore use it to the
saints' destruction.
2. Because they are acted by Satan, who will ever be doing against
the church, though to little purpose. Luke xxii. 3, the devil entered
into Judas when he plotted against Christ. They learn their wiles
from Satan, and conceive mischief by copulation with the great incu
bus of hell.
3. Their own hatred and malice against the people of God. Malice
is a laying snares. Anger vents itself in a storm of words, or in
VER. 110.] SERMONS UPON PSALM cxix. 129
some sudden violent action ; but hatred lurketh in the soul, and puts
them that harbour it upon plots and contrivances of revenge. The
historian observeth of Tiberius, In malitiam statim invectus est, &c.
When Absalom hated Amnon, because he forced his sister, he plotteth
how to take away his life, 2 Sam. xiii. 22.
Now, whence cometh this malice against the children of God ?
Either by envy at their interests, or hatred at their holiness.
1. Envy at their interests, their esteem and respect in the world,
when they come to be of any regard among men. Esther v. 9, Hainan
plotteth against Mordecai, because he sat in the king's gate : Ps. cxii.
9, 10, ' His horn shall be exalted with honour ; the wicked shall see it,
and be grieved, and gnash with their teeth/ When the gospel was
like to get credit, Acts xvii. 5, the envious Jews raised an uproar.
Pride is loath to stoop ; to see opposites in glory and power whets their
malice, and they contrive how to root them out. Every man would
have himself and his own faction admired and magnified. The
Pharisees conspired to take Christ: John xii. 19, 'All the world is
gone after him/ When religion prevaileth, and groweth in credit and
fashion, it is deeply resented by naughty men.
2. Hatred at their holiness. Men cannot endure to be outstripped
in religion, and therefore hate what they will not imitate. Hatred is
quick-sighted in revenge, full of plots and contrivances, and tickleth
the soul with a delight in them ; but especially religious hatred, when
a man hateth another for his godliness, when religion, instead of a
party, becomes a judge, that which should restrain our passions feeds
them ; no hatred so great as that against the power of godliness.
Cain, when he saw Abel so punctual in God's service, he plotteth to
draw him into the field, 1 John iii. 12, and beginneth a discourse with
him about providence and judgment to come, and rewards and punish
ments, and while Abel maintained God's part, Cain fell upon him and
slew him.
To apply this. As these snares tend to our temporal destruction,
so there is a double use to be made of them.
1. To trust God with our safety in the rnidst of so many snares.
What shall we do ? Whatever remedy we have against violence, no
man by his own foresight can find out all the snares that are laid for
him ; therefore commit your safety spiritual and temporal to the
Lord ; go to him and say, Ps. cxli. 9, ' Keep me from the snare they
have laid for me, and the gins of the workers of iniquity/ Constant
dependence upon God is necessary, for there can be no snare hidden
from him who watcheth over us and our safety by night and by day.
There is a double argument why we should trust God with our safety ;
because of his wisdom, and because of his watchful providence.
Because of his wisdom. Alas ! we are foolish and simple, and often
betray ourselves into an evil condition; but God is -wise for them that
are foolish : Ps. xxxvii. 12, 13, ' The wicked plotteth against the just,
and gnasheth upon him with his teeth : the Lord shall laugh at him,
for he seeth that his day is coming/ There is a wise God acting for
a foolish people. I tell you, the wisdom of God for us is much greater
than the wisdom of God in us. Where enemies deal proudly, God is
above them ; where they deal craftily, God is beyond them. The
VOL. VIII. I
130 SERMONS UPON PSALM CXIX. [SEE. CXX.
wisdom of God for us is greater than ^ the wisdom of any against us.
And also because of his watchful providence ; he hath a waking love
and care of us night and day : Ps. cxxi. 4, ' Behold he that keepeth
Israel shall neither slumber nor sleep.' He will be so far from sleep
ing, that he will not so much as slumber. When, we know nothing,
his 'providence finds out the secret contrivances that are against us.
I tell you, God is our father ; he will maintain us and take care for
us, when we live by faith, and not by shifts, in a good plain downright
course of honesty :" Gen. xvii. 1, ' I am God all-sufficient : walk before
me, and be thou perfect ;' that is, they should go on doing their duty,
and refer the care of their safety to God. Oh ! then, cast yourselves
upon the Lord ; he will either direct your way to eschew these snares,
or pluck your feet out of them if you be taken therein : Ps. xxv. 15,
* Mine eyes are ever towards the Lord ; he shall pluck my feet out of
the snare/ Look to him for direction and counsel.
2. Bless God for your safety and preservation; it is a mercy to
have a being, in the midst of so many dangers and snares as waylay
us everywhere ; especially should we bless God when we have escaped
some notable trap and pit that was digged for us : Ps. cxxiv. 7, ' Our
soul is escaped like a bird out of the snare of the fowler : the snare is
broken, and we are escaped.' This is a passage we may use to God
this day. There are two grounds usually of thanksgiving for this
deliverance :
[1.] That their devices came to nought : Job xv. 35, ' They con
ceive mischief and bring forth vanity.' It discovereth the wisdom,
power, goodness, and watchfulness of God, that this dark and hellish
machination, that they thought so wisely laid that all devils in hell
could not discover it, yet the God of heaven brought it to light : Prov.
xxi. 30, ' There is no wisdom, nor understanding, nor counsel against
the Lord.'
Those three words set out the quintessence of parts. Wisdom
noteth a quick apprehension ; understanding a wise foresight grounded
upon experience ; counsel a designation of some rare artifice : Isa.
viii. 9, 10, ' Associate yourselves, O ye people, and ye shall be broken
in pieces ; and all ye of far countries : gird yourselves, and ye shall be
broken in pieces. Take counsel together, and it shall come to nought ;
speak the word, and it shall not stand : for God is with us.'
[2.] The mischief returned back upon themselves : Ps. vii. 15, ' He
made a pit, and digged it, and is fallen into the ditch which he made.
Higgaion. Selah.' Their instruments ; it is a high note that we may
observe it. An iron heated red-hot burneth their fingers that hold it ;
they are taken in their own pit, poisoned in their own cup, holden in
cords of their own vanity, so that in the issue it appeareth they laid a
snare for themselves rather than for us.
Use 2. As they are enticements to sin ; so we may make many uses of it.
1. You ought to ask God's counsel, for you walk in the midst of
snares, that he would guide you and lead you : Ps. xxvii. 11, ' Teach
me thy way, Lord ; lead me in a plain path, because of mine enemies.'
Those that watch for our halting are many, their craft is great;
therefore go to the wise God for counsel ; ask of him what your
way and course shall be, for he seath that which you see not.
VER. 110.] SERMONS UPON PSALM cxix. 131
2. Get spiritual wisdom and understanding. An ignorant, credulous
heart is soon seduced, but a man of understanding, that seeth his
danger, is not easily drawn and allured into it : Prov. i! 17, ' In vain
is the snare laid in the sight of any bird/ The vain, credulous,
simple young man is soon enticed by the lewd woman, in the 7th of
the Proverbs.
3. Keep the highway of duty, and walk by a sure rule, and then
you are safe. David saith here, ' I erred not from thy precepts.' In
a time of snares, often consult with your rule. It is Satan's aim to
put us out of our way ; as when the fisherman would get the fishes
into the net, he seeketh to rouse them out of their place. Take a
man out of God's way, and he becometh a ready prey to Satan. In
doubtful cases there is no man chooseth the worst, but first he breaketh
some known rule and clear moral precept. Therefore be punctual,
and keep close to God's directions in clear and known cases, and
you are safe.
4. There needs a mortified heart to worldly interests ; our temporal
interest is to be shaken off. A man of carnal affections seeketh but the
snare : Job xviii. 8, ' He is cast into a net by his own feet, and he
walketh upon a snare.' If we will find the sin and disposition of
heart, God will find the occasion ; and a man that hath a commodity
to put off (faith and a good conscience), will soon find a chapman to
truck with him. Judas was thinking of betraying Christ, and the
high priests were plotting how to do it just at the same time.
Worldliness layeth us open to the snare : 1 Tim. vi. 9, ' But they that
will be rich, fall into temptation and a snare, and into many foolish
and hurtful lusts, which drown men in destruction and perdition.'
But he that is dead to worldly interests remaiueth firm, whatever bait
be proposed.
Secondly, We come to the' persons that managed the temptation,
the wicked : ' The wicked have laid a snare for me/
Doct. It is the property of a wicked heart to plot and lay snares
for the mischief and ruin of others, especially God's people. David
saith here, ' The wicked have laid snares for me/
1. It is a deliberate, voluntary sin ; and the more will and advised-
ness in any sin, the greater it is. Laying of snares is not a thing done
in passion, but in cool blood ; there is art and cunning in it, and the
heart dwelleth long upon it. The will sets the wit a-work, to weave
the net and frame the device. Involuntarium minuit de ratione
peccati when a thing is involuntary it lesseneth sin ; a man may be
overtaken with a fault, Gal. vi. 1. But when he studieth it, it is
much the worse. God's children are surprised through unwariness,
and made to stumble in a fit of temptation ; but when men's wits are
bended to project and plot sin, it is not an infirmity but an iniquity :
Prov. vi. 14, ' Frowardness is in his heart ; he deviseth mischief con-*
tinually, he soweth discord/ It is the description of a naughty heart ;
so the prophet, Micah ii. 1, 'Woe to them that devise iniquity, and
work evil upon their beds : when the morning is light, they practise it,
because it is in the power of their hands/ Their wickedness is pre
meditated, then woe to them.
2. It is a sign that evil is connatural to them, when they are plotting,
132 SERMONS UPON PSALM CXIX. [SEE. CXX.
as poison is to a spider ; they are always working it, never out of their
way by night and by day, their hearts run upon it : Prov. iv. 16,
' Whenever they are abroad, they sleep not unless they have done
mischief, and their sleep is taken away unless they cause some
to fall.' Then when others cannot rest, they examine themselves.
Ps. iv. 4, 'Commune with your hearts upon your beds/ When our
reins should instruct us, and suggest wholesome thoughts to us, Ps.
xvi. 7 ; or when we should direct our prayer to God in the morning,
Ps. v. 3, then they employ their thoughts and musings on evil. The
hurt arid mischief those who are broken loose from him ; it is his
business to lay snares : 2 Tim. ii. 26, ' And that they may recover
themselves out of the snare of the devil, who are taken captive by him
at his will/ When Judas plotteth against Christ, the devil entereth
into him. So Acts xiii. 10, it is said to Elymas the sorcerer, ' thou
full of all subtlety and mischief, the child of the devil/ They are like
the devil in their hatred of God and the truth, and the persecution
of the church, and like him for subtlety and politic contrivance.
Bloody designs and inventions are the venom and poison of the old
serpent sunk into men's hearts; there are both cruelty and lying:
John viii. 44, ' Ye are of your father the devil, and the lusts of your
father ye will do : he was a murderer from the beginning, and abode
not in the truth, because there is no truth in him : when he speaketh
a lie, he speaketh of his own ; for he is a liar, and the father of it.'
4. It is a sin contrary to the love of God and man, against double
light and double obligations, from both the tables : grace arid nature
condemneth it. It is against God, for if we did love him, we would
love his image ; the saints that are so near and dear to him, they are
* his jewels/ Mai. iii. 17 ; they cost him dear ; he gave an infinite
price for them, the blood of Christ : they are the apple of his eye ; to
strike at them is to strike at God himself. And it is against man ; if
reasons of grace do not restrain such, yet reasons of nature should.
To plot mischief against one that is of the same nature with us,
natural light will teach us we should do as we would be done by.
Oh ! what a cruel creature is man to man, when God lets him alone
to the sway of his own heart and natural fierceness !
5. It is contrary to the gentleness and simplicity of the Christian
religion. Christian religion is a simple and harmless thing : Phil. ii.
15, ' That ye be holy and harmless, the sons of God, without rebuke,
in the midst of a crooked and perverse generation;' 2 Cor. 1. 12,
* This is our rejoicing, that in simplicity and godly sincerity we have
had our conversation in the world/ It is a sign men have drunk in
a false religion when their spirits are efferated, and grow monsters in
wickedness. Men addicted to false worship are subtle and cruel ;
subtle, for where there is real worth there is no dissimulation;
they carry things open and fair; they have a God and conscience
to bear them out, and this is worth all the world ; and if things
do not suit to their minds, they can tarry God's leisure, without
base and creeping acts, and underhand designs and machinations >
VER. 110.] SERMONS UPON PSALM cxix. 133
but a false religion, that hath not a God to depend upon, breedeth
fears, and fear and pusillanimity puts men upon plots and bloody
designs, as Herod, when afraid, seeketh craftily to murder Christ,
Mat. ii. And as a false religion is crafty, so it is mischievous
and cruel : Jude 11, ' These walked in the way of Cain ;' for a false
religion cannot subsist without the plots of blood and tyranny and
cruelty. When Judaism began to fall, the Jews bound themselves
under an oatli that they would neither eat nor drink till they had
killed Paul. False worships put men upon a blind zeal, that breaketh
out in tragical effects. Tantum religio potuit suadere malorum. So
much of truth, so much of meekness, openness, and plainness, as the
other is of spite and malice.
Use. Oh ! then, let the children of God abhor this hateful disposi
tion ; take heed of those kind of sins that have subtlety and malice in
them ; these are the devil's sins, the cursed old serpent, that hath
been a murderer from the beginning ; take heed of plotting mischief,
and secretly designing the ruin of others. I would have you Chris
tians, that are of the true religion, carry it meekly towards others ;
beware of deliberate sins. It is possible in some great temptation the
children of God may fall into these kind of sins, as David plotted Uriah's
death ; but that sin was laid to his charge more than all the sins
that ever he committed. These sins are accompanied with some
notable affliction and judgment, as on David's sad house ; they leave
an indelible stain and blemish, and cost us dear : 1 Kings xv. 5,
' David did that which was right in the eyes of the Lord, and turned
not aside from anything that he commanded him all his days, save in
the matter of Uriah.'
How many failings have we left upon record ? His distrust : ' I
shall one day perish by the hand of iSaul.' His dissimulation, with
his rash vow to destroy Nabal ; his injustice in the matter of Ziba
and Mephibosheth ; indulgence to Absalom, numbering the people,
wherein he showed his carnal confidence. All these are passed over
in silence, as his infirmities, save only in the matter of Uriah. And
they will cost dear ; there is always some eminent trouble and afflic
tion that accompany such sins. When David had sinned in the
matter of Uriah, what troubles were there in his house; his daughter
ravished, Amnon slain in his drunkenness, Absalom driveth him from
his palace royal, and then, poor man, his subjects deserted him, he
forced to go weeping up and down, and shift for his life ; all Israel
came to Absalom, his wives defiled by his own son. Thus you see
what is the fruit of deliberate sins.
These sins cost us a great deal of bitter sorrow, sighs, and tears, to
recover our peace and God's love and favour. Again, how bitterly
did David remember his sin, and beg that God would 'restore to him
the joy of his salvation ! ' Ps. li. Therefore take heed of deliberate
sins, when we have time enough to have serious and sufficient con
sideration of the evil, and yet do it ; when a man knoweth a thing to
be evil, and yet resolveth to go forward with it. Sin is not done
suddenly, in heat of blood, but at leisure ; not limited to a minute,
or an hour, or any short space of time ; and yet to do it, this grieves
the Spirit, and will cost us dear.
134 SERMONS UPON PSALM CXIX. [&ER. CXXI.
SERMON CXXI.
Thy testimonies have I taken as an heritage for ever : for they are
the rejoicing of my heart. VER. 111.
IN this notable psalm there are many independent sentences expressing
David's affection to the word of God. . In this verse you have (1.)
David's choice, ' Thy testimonies have I taken as an heritage for ever.'
(2.) The evidence of that choice, ' For they are the rejoicing of my
heart.' I call it the evidence, for so it is a proper demonstration that
he took God's precepts for his heritage ; this is the mark and sign of
it, ' They are the rejoicing of my heart.' It did his heart good to
think of his heritage, and what an ample portion he had in his God.
First, Let me speak of his choice, whence this observation. It is
the property of believers to take God's testimonies for their heritage.
In the management of which truth, I shall show
1. What are God's testimonies.
2. What it is to take them for an heritage.
3. The reason why it is their property to do so.
1. What are God's testimonies. Any declaration of his will, in
doctrine, precepts, threatening^, promises. The whole word, it is the
testimony which God hath proposed for the satisfaction of the world.
It is God's deposition or testimony, to satisfy men what is his mind
and will concerning their salvation. God's testimony is the public
record, that may be appealed unto in all cases of doubt, Ps. xix. 8,
' The statutes of the Lord are right, rejoicing the heart,' &c. ; ' The
testimonies of the Lord are sure, making wise the simple.' By the
statutes of the Lord, is meant in general the whole counsel of God
delivered in the word. But then more specially and chiefly they imply
the evangelical or gospel part of the word, the promises of the covenant
of grace, Isa. viii. 20, ' To the law and to the testimonies/ Testimony
in this sense is contradistinguished to the law or God's precepts, what
is required of us; thus 'the ark of his testimony' is called by that
name. Mark this notion of calling the word God's testimony ; it shows
us what regard we should have to the precepts and promises of God ;
you need regard them, it is God's testimony to you and then against
you. Christ would have his word preached ' as a testimony against
them,' Mat. xxiv., a testimony to them that they might know God's
mind, and then, if it were not received, a testimony against them at
the last day ; when God comes to judgment, the sinner will be with
out an excuse, but will not be without a testimony ; every sermon will
rise up against him in judgment ; it will be a testimony for their con
viction.
And as we should regard his precepts, so it shows in what regard
his promises are, which are chiefly his testimony ; therefore it is said,
John iii. 33, ' He that hath received his testimony hath set to his seal
that God is true.' You give God the glory of his truth by venturing
your souls upon his testimony, whereas otherwise you 'make him a
liar,' a blasphemy which is most contrary to the glory of his being :
1 John v. 10, ' He that believeth not makes God a liar/ Look upon
VER. 111.] SERMONS UPON PSALM cxix. 135
the promises as God's testimonies, you may urge it to your own heart
and to God. We may urge it to our own heart when we are full of
doubts and troubles ; here we have God's testimony to show for it,
' Why do ye doubt, ye of little faith?' Here is God's testimony.
Nay, it is a testimony under an oath, that the heirs of promise might
want no satisfaction, Heb. vi. 18. If we had but God's bare word it
should beget faith, for God stands much upon his truth ; but we have
his oath, his hand and seal. Why ! after such a solemn assurance shall
I make God a liar, as being in doubtful suspense ? And they are a
testimony which you may produce to God himself : Lord, thou hast
said, and here is a promise wherein thou hast caused me to hope ; I
expect nothing but what thou wilt perform. Look, as Tamar showed
the tokens to Judah when he was about to condemn her, showed him
the ring and the staff as a testimony, and said, Whose are these?
Gen. xxxviii. 25, you put God in mind of his promise ; here is the
testimony he hath called you to these hopes whereby you should wait
upon him. How shall we take it here ? for the precepts of God, or the
promises, or both ? Surely the precepts of the word are the heritage,
or the gospel and treasure of the church, a treasure not to be valued ;
and every single believer is to take up his share, and count them his
treasure and his heritage. No man can take the promissory part of
the word for his heritage, but he is to take the mandatory part also ;
as in every bond and indenture the conditions must be kept on both
sides. So if you should take it for the whole covenant of God, wherein
God is bound to us and we to God, there were no incongruity. Yet
the notion of an heritage is most proper to the promises, and these are
the rejoicing of our soul, the foundation of our solid comfort and hope.
The promises are a witness in our hearts how he stands affected to us,
of which we are most apt to doubt through our unbelief. Natural
light will convince us of the justice and equity of his precepts ; there
fore by the special use of the word the promises of God are called his
heritage. Again, the promises are put for the things promised, and
testimonies for the things contained and revealed in them ; for the
promises properly are not our heritage, but they are the evidences, the
charters which we have to show for our heritage. The blessings of
the covenant are properly our heritage, and the promises are the assur
ance and conveyances by which this heritage is made over to us. As
we say a man's estate lies in bonds and leases, meaning he hath these
things to show as his right to such an estate ; so the promises, that is
the blessings contained, or the testimony revealed there, they are the
things a believer takes for his portion. Thus I have showed what is
meant by the testimonies of God.
2. What is it to take them for our heritage ? There are two words,
heritage, and I have taken them. The word heritage first notes the
substance of our portion, or what we count our solid and principal
estate ; secondly, it notes our right and propriety in it ; thirdly, the
kind of tenure by which w r e* hold it ; fourthly, many times actual
possession. Now saith David, I have taken ; that implies actual choice
on our part. We are not born heirs to this estate, but we take it, we
choose it for our portion. And mark, he doth not say they are, but I
have taken them for iny heritage. Every believer cannot say, These are
136 SERMONS UPON PSALM CXIX. [SER. CXXI.
mine, they are my heritage, for everyone hath not assurance; but yet
every one should say, ' I have taken them,' there I look for my happi
ness; for every believer is alike affected, though not alike assured.
David doth not here so expressly mention his interest, though that is
implied, as his choice. Briefly, to take God's testimony for our heri
tage implies four things :
[1.] To count them our choicest portions. Let others do what they
will, this is my share, my lot, my portion, saith David ; that which I
esteem to be my happiness ; this is as lands, goods, treasures to me,
dearer and nearer than all temporal things whatsoever. Look, as a
believer in the duty part of religion takes the precepts for his coun
sellor, so David saith, Ps. cxix. 24, ' Thy testimonies also are my
delight and my counsellors,' or the men of my counsel. Answerably
in the happy part, they are my heritage and the rejoicing of my soul ;
it is my wealth, my treasure, my chief estate. Every man is known
by the choice of his portion ; now David was not taken up with any
worldly thing, so as to make that his heritage, or account it his solid
happiness, wherein his soul could find complacency and contentment.
[2.] It signifies to make it our work to get and keep up an interest
in God's testimonies ; this is to take them for our heritage. Esteem
is manifested by prosecution. That which is our chiefest work, that
shows us what we take to be our heritage. What 1 is it to grow great
in the world, to shine in pomp, to flow in pleasure, or to get and main
tain an interest in the covenant? What do we seek first? Is it ' the
kingdom of God and his righteousness' ? Mat. vi. 33. The main care
is to make sure an interest in the covenant, to get a right and pro
priety in it.
[3.] To hold all by this tenure : heritage is a child's tenure. We do
not come to this right by our own purchase, but as heirs of Christ ; not
by our own merits, but by adoption, God making us children and
'joint-heirs with Christ,' Bom. viii. 17; ' and if children, then heirs;
heirs of God, and joint-heirs with Christ.' Adam's tenure was that of
a servant ; the blessings that he expected from God, by virtue of the
covenant of works, he looked upon them as wages of obedience ; but
now, we take the promises as an heritage, as a right devolved upon us
as heirs of Christ, because believers are called the seed of Christ, and
upon the account of that are possessed of the privileges of the cove
nant : Isa. liii. 10, ' He shall see his seed, and the pleasure of the Lord
shall prosper in his hands/ This is a heritage purchased for us before
we were born, before we had done either good or evil ; and we have
the right and title of sons, John i. 12 ; he hath given us this privilege
to be the sons of God. Whatever we receive, we receive it from God
as a child's portion.
[4.] Heritage signifies actual use and possession, and living upon
them ; and so I have taken thy testimonies for my heritage ; that is,
I mean to live upon them, and fetch all my comforts thence. A be
liever's interest is not an imaginary thing. We do enjoy somewhat by
virtue of the promises. It is true our full fruition is suspended till
hereafter, but we begin here. The testimonies of the Lord they are of
present use in the present life ; therefore we are said to be ' Heirs
according to the hope of eternal life/ Titus iii. 7. God doth not take
TEH. 111.] SERMONS UPON PSALM CXTX. 137
us to heaven presently upon our spiritual nativity or new birth. It
pleaseth God to exercise us for a while in our nonage, under tutors
and governors, and to make us differ little from servants ; but for the
present we have maintenance, we live by faith, Gal. ii. 20. We live
upon our heritage, and fetch thence not only peace and righteousness
and grace, but meat, drink, and clothing, protection, and defence. So
that to take God's testimonies for our heritage is to live upon them as
far as the present state will permit, to fetch out all our supplies from
the covenant ; otherwise we should make the promises to be but a con
ceit and imagination, if they did not afford present support. A
believer doth not live upon outward supplies only, but upon the cove
nant ; not upon meat and drink, food and raiment, but he fetcheth all
from the covenant, by the exercise of faith, and so these things are
sanctified to him. So that to take them as our heritage is to make
them the grounds of our future hopes, and the storehouse from whence
we receive our present supply. And this is that which is called living
by faith, fetching all our supports and supplies out of the promises :
Gal. ii. 20, 'All that Hive in the flesh 7 (so in the original), ' I live by
the faith of the Son of God/
3. For the reasons, why it is the property of believers to take the
testimony of God for their heritage; before I come to that, first, I
must show what kind of heritage it is ; secondly, How believers only,
and no others, can take them from their heritage.
[1.] What kind of heritage it is. It is a heritage which exceeds all
others in three particulars it is full, it is sure, it is lasting ; therefore
we must pitch upon it for our solid happiness.
(1.) It is a full heritage, and nothing can be added to the complete
ness of our portion ; for in the promises here is God, heaven, earth,
providences, ordinances, all made ours, and all inward comforts and
graces they are a part of our portion ; and what can a soul desire more ?
Here is God made over to us ; the great blessing of the covenant is, I
am thy God. Other men say (and they will think it a great matter when
they can say), This kingdom is mine, this lordship is mine, this house, these
fields are mine ; but a believer can say, this God, this Christ, this Holy
Spirit is mine. Alas ! riches and honour and worldly greatness are poor
things to a God made ours in covenant. Nay, mark the emphasis ; God
is not only ours, but ours as an heritage : Ps. xvi. 5, ' The Lord is the
portion of mine inheritance. 1 They may claim a title to God, and
enjoy the possession of God as freely as a man would do his own
inheritance. I say, they have as sure a right to God, and all that he is
and can do, as a man can have to the patrimony whereunto he is born.
And as the Lord is theirs, so heaven and earth are both theirs. Heaven
is theirs : let a believer be never so despicable in the world, yet he is
an heir-apparent to the kingdom of heaven, James ii. 15. Though, it
may be, you are poor persons, nothing to live upon ; poor apprentices,
nothing to set up withal, yet ' God hath chosen the poor of this world
to be heirs of a kingdom/ Poor believers are but princes in disguise,
princes in a foreign country, and under a veil ; they have a large
patrimony ; it lies indeed in an unknown land to the world, it is in
terra incognita to them ; but believers know what an ample portion
God hath laid up for them, heirs of a kingdom. If that be not enough,
138 SERMONS UPON PSALM CXIX. [&ER. CXXI.
take that other expression, Born. viii. 17, ' Heirs, co-heirs with Christ/
Christ as mediator, and we as members of his body, possess the same
God, one father, one husband, one estate ; we dwell together, live
together ; where he is we are. Besides God and heaven there is the
world too. Here is the difficulty, how a Christian, that hath not
a foot of land, yet should be heir of all the world. All things are
theirs, saith the apostle, 1 Cor. iii. 21. And it is said of Abraham,
who was ' the father of the faithful/ and whose blessing comes upon
us, that through the righteousness of faith he became ' heir of the
world/ He was re-established in the right which Adam had before
the fall, that wherever God should cast his portion, he should look
upon it as made over to him by grace, as a sanctified portion belonging
to the covenant ; and in this sense he was heir of the whole world.
All creatures are sanctified to a believer, and the comfortable enjoy
ment of them fall to our lot and share ; and therefore, 1 Tim. iv. 5, it
is said, ' commanding to abstain from meats, which God hath created
to be received with thanksgiving, to them that believe and know the
truth/ Mark, believers only have a covenant right to meat, drink,
land, money, and the things that are possessed in the world, to make
use of the good creatures God hath bestowed upon them. Others are
not usurpers ; I dare not say so. All men have a providential right ;
it is ' their portion God hath given them in this world ; ' but they have
not a covenant right. Whatever of the world falls to their share comes
to them in a regular way of providence, that shall be sanctified, and
truly without this covenant right, if we had all earthly possessions, it
would be a mere nothing, and no blessing. Once more, providence is
theirs, even those things which are against us, afflictions, death ; not
only life, but death, 1 Cor. iii. 22, as part of their portion. Ordi
nances are theirs, all the gifts of the church, Paul, Apollos, Cephas,
all for their benefit. And graces are theirs ; the righteousness of Christ
and the graces of the Spirit, they are all a part of their portion, made
over to them by virtue of God's testimony. As to the righteousness of
Christ, it is said of Noah, Heb. 11, 7, that he ' became an heir of the
righteousness which is by faith.' The great legacy which Christ hath
left is his righteousness. As Elijah when he went to heaven leftElisha
his cloak or mantle, so when Christ went to heaven, he left the garment
of his righteousness behind him as a legacy to the church, in confi
dence whereof we appear before God. Look, as fathers leave lands to
their children, and such as they have, so Christ hath left us what he had.
In the outward estate we are despicable. Silver and gold he hath not
left us, that is no solid portion ; but he hath left us his righteousness
and obedience, as a ground of our acceptance with God. No monarch
in the world can leave us such a portion ; it cost Christ very dear to
purchase it for us. Then the graces of the Spirit ; we have grace
enough to maintain our expenses to heaven, and carry us on till we
come to the full enjoyment of our portion. Thus God in covenant,
heaven, earth, whatever is great and magnificent, the ordinances of the
church, the graces of the Spirit, all these belong to our heritage; it is
a full portion.
(2.) It is a sure portion, both on God's part and ours. On God's
part, there we have his word, and that is better than all the assurance
VER. 111.] SERMONS UPON PSALM cxix. 139
in the world : ' He hath magnified that above all his name,' Ps.
cxxxviii. 2. If we had but God's single word, that is enough, for God
is very tender of his word, more than of heaven and earth ; and all
things he hath made : ' Heaven and earth shall pass away, but my word
shall not pass away.' Then we have it confirmed with an oath, Heb.
vi. 6, 7. God thought our heritage could never stand upon terms sure
enough, therefore he condescended to give us an oath over and above
his word. An oath is given in a doubtful matter. But now because
unbelief possibly might not be satisfied with God's bare word, he hath
interposed by an oath, and pawned all his holiness and glory, laid
them at pledge with the heirs of promise, 'that they might have
strong consolation,' for that is the effect of God's oath, when the Lord
swears, ' As I live, saith the Lord ; ' as if he should say, Take my life
in pawn, count me not an excellent, glorious, holy God, if I do not
accomplish this for you : I will make good this promise. There is no
inheritance in the world so sure as this, made over to the heirs of pro
mise. And then on our part, there it is made sure. God will main
tain our right to this inheritance. We should embezzle our inherit
ance, lose it every hour, if it were wholly committed to us ; but mark,
' Thou art the portion of mine inheritance, thou shalt maintain my lot,
Lord/ Ps. xvi. 5. A heritage is either wasted by the prodigality of
the owner, or else wrested from us by the violence and cunning of
others. Now, for the prodigal disposition of the owner : indeed we
should spend our patrimony apace, soon embezzle our portion, if we
had the sole keeping of it, for we are prodigals. But mark, under the
law, Exod. xxv. 23, an Israelite, though he might alienate his inherit
ance for a while, till the year of jubilee came, yet God forbids him to sell
it away for ever. So we blot our evidences often, we cannot read our
title ; there is an interruption of comfort, a kind of sequestration from
the privileges of the covenant for a while ; but Jesus Christ is our
guardian to look after them that take the promises for their heritages.
And then it cannot be wrested from us by the violence of others. All
heritages in the world are liable to violences. Princes have been
driven from their kingdoms, and men from their heritages ; but this is
a heritage God will maintain ; he hath engaged his own power : John
x. 28, ' No man is able to pluck them out of my hand.' It shall not
be wrested from us by any pleas in law. The devil would soon pick a
flaw in our title, there are so many temptations and accusations ; but
now God will maintain our right and possession of the privileges of
the covenant. He is deeply engaged to maintain their right whose
hearts depend upon him : they may take away life, but not the favour
of God.
(3.) It is a most lasting and durable inheritance, as being eternal :
'I have taken thy testimonies for my heritage for ever' You know
all estates are valuable according as they last. A lease for years is
better than to be tenant at will, an inheritance is better than a lease.
Our inheritance lasts for ever and ever. All other heritages determine
with life, but then ours begins this heritage of God's testimonies.
A worldly portion may crumble away and waste to nothing before we
die, but these testimonies will give us a good estate when all things
else fail. A believer, when he is stripped of all, and reduced to bare
140 SERMONS UPON PSALM CXIX. [SER. CXXI.
promises, is a happy man ; and when he is reduced to exigencies, then
is the time to put the bonds in suit. God by promise hath made him
self a debtor : ' As having nothing, yet possessing all things/ 2 Cor.
vi. 10. They have all things in the promise, though nothing in sense.
If we have but one gracious promise left to subsist upon, we cannot
be poor ; it is better riches than all the world, for then our right to
God and eternal life still remaineth. If an estate here should last till
death, yet then certainly men try the weakness of their portion. When
other men find the worthlessness and baseness of their portion, you find
the sweetness, fulness, and comfort of yours. Carnal men have but
an estate for life at best : Luke xvi. 25, ' Son, in thy lifetime thou
receivedst thy good things ; ' when they come to die they can look for
no more; then they find the gnawing worm of conscience prove
matter of vexation and torment ; but then your heritage comes to the
full : Ps. Ixxiii. 26, ' My flesh and my heart faileth ; but God is the
strength of my heart, and my portion for ever/ Not only when all
outward comforts fail, all creatures in the world have spent their
allowance, but when the flesh begins to fail, when we consume and
faint away, and hasten to the grave : Lord, then thou failest not, thou
art the strength of my heart, and my portion for ever. We have an
interest in the eternal God, and we shall live eternally to enjoy him.
God lives for ever, and we live for ever, that we may enjoy God.
[2.] Now I come to give the reasons why it is the property of be
lievers to choose this for their portion, and why no others can do it.
It is the property of believers to do so upon two grounds :
(1.) Because of the wisdom that is in faith. Faith is a spiritual
prudence. You shall see faith is opposed not only to ignorance, but to
folly, because it teacheth us to make a wise choice. Eeason makes us
wise to choose a good portion in this world : ' The children of this
world are wiser in their generation than the children of light/ Luke
xvi. 9. But faith is for the inward and spiritual life. Worldly men
are wise in worldly employments, to make a wise choice, and accomplish
such things they affect, turn and wind in the world ; there they excel
the children of God ; but faith makes us wise for eternity, and there
fore it chooseth the better portion. Faith is a spiritual light, and
seeth a worth in other things. It is a notable saying, Prov. xxiii. 4,
' Labour not to be rich : cease from thine own wisdom/ How came
these two things to be coupled ? If we had no better wisdom than
our own, we should spend our time, strength, and care to labour to be
rich. Human wisdom doth only incline and enable us to the affairs
of the present life, but God infuseth a supernatural light into the
saints ; they have counsel from the Lord : Ps. xvi. 7, ' I will bless the
Lord, who hath given me counsel : my reins also instruct me in the
night seasons.' As if he had said, Ah ! Lord, if I am left to myself,
and the workings of my own natural spirit, I should be as vain and
foolish as others are ; but thou hast given me counsel.
(2.) The next reason is, because of the nobleness and height of
spirit that is in faith. Faith will not be satisfied with any slight
fancies ; it must have better things than the world yieldeth. The
great privilege of the covenant and work of grace is to give us a new
heart ; that is, another manner of spirit than we had before. Our
VER. 111.] SERMONS UPON PSALM cxix. 141
natural spirit is the spirit of the world, a cheap, vile, low spirit, that
will be satisfied with every base thing. Every man seeketh something
for his portion, for no man hath sufficiency in himself, but seeketh it
without. Natural men go no further than the world, riches, honour,
pleasure ; they seek it some in one thing, some in another. There is
none more unsatisfied than a worldly man, for his heart cannot find
rest, and yet none are sooner satisfied. A worldly man is not dainty,
but taketh up what is next at hand. You think there is no such ex
cellent-spirited men as they that have high designs in the world, and
can achieve greatness and honour. But a poor Christian is of a more
excellent spirit ; these things will not give him contentment, nothing
on this side God. Faith yieldeth a man a choice spirit, it maketh us
take the testimonies of the Lord for our heritage. A renewed soul
it hath its aspirings ; it gets up to God, and will not be satisfied with
worldly delights ; but ' thou art my portion, saith my soul/ Lam. iii.
24. Others hunt after other things beneath God, heaven, the graces
of the Spirit, the righteousness of Christ. Therefore thus it must needs
be the property of God's children, because they have another under
standing and another heart. And then none but the children of God
can have these privileges. Why? Because though they are very
magnificent and glorious, yet they are invisible, and for the most part
future and to come ; they make no fair show in the flesh ; this is
hidden manna, meat and drink the world knows not of. Carnal men
look upon an estate that lies in the covenant to be but a notion and
mere conceit, and they cannot believe they shall be provided for if
God bears the purse for them ; they cannot live immediately upon
God, they must have something visible, outward, and glorious : and
partly this inheritance is to come, therefore they cannot have this
property : Heb. vi. 12, * Be ye followers of them who through faith
and patience inherit the promises.' The testimonies of the Lord are
an inheritance we cannot come at presently, there needs a great deal
of faith and patience in waiting upon God : as a hired servant must
have money from quarter to quarter, and cannot with the child expect
when the inheritance will befall him. A carnal heart dares not trust
God, cannot tarry his leisure ; wicked men ' have their reward/ Mat.
vi. 2 ; they must have present wages, glory, honour, and profit here ;
they discharge God of other things, because it is a thing which costs
them much waiting. A humble dependence upon God conflicts with
many difficulties and hardships. Carnal men see no beauty in it, and
because it is to come, it turns their stomachs.
SEKMON CXXII.
Thy testimonies have I taken as an heritage for ever : for they are
the rejoicing of my heart. VER. 111.
USE 1. It informs us what is the reason why a believer, that hath
nothing in hand, nothing to live upon, yet is not only patient, but com
fortable and joyful, as the men of the world when their corn, wine, and
142 SERMONS UPON PSALM CX1X. [SER. CXXII.
oil increase. Whence are these men maintained, supplied, and kept at
such a rate of cheerfulness ? Their inheritance lies in the promise.
As Christ said, ' I have meat and drink the world knows not of ;' so
they have land and estate the world knows not of ; they have all in
God. You account him a richer man that hath much land, and a
thousand pounds in bonds, than he that hath only a hundred pounds
in ready money; so a child of God that hath one promise is richer
than all the world : he hath bonds, and his debtor cannot fail him.
Let me tell you, a man may not only live by faith, but he may grow
rich by faith. You read of living by faith, Gal. ii. 20 ; this is that
which supports and keeps up a believer in heart and life. This will
not only keep body and soul together, but help us to grow rich.
Use 2. For examination. You have heard much what it is to have
an heritage in the testimonies of the Lord. Oh 1 but who is the man ?
Try yourselves. Let me propound a few plain questions.
1. Were you ever chased out of yourselves in the sense of the
insufficiency of your worldly portion, and the curse due to you ? Are
you driven out of yourselves ? Heb. vi. 18, there is a comfortable
place : ' God, willing to show unto the heirs of promise the immuta
bility of his counsel, confirmed it by an oath, that by two immutable
things, in which it was impossible for God to lie, we might have a
strong consolation.' Oh ! who are these heirs of promise ? If we
could find out that, we are sure there is enough in God ; there they
are named who have fled for refuge to lay hold upon the hope set
before us. There is none ever took the testimony of the Lord for their
portion, but they came first to take hold of it as men in danger, ready
to sink and perish and be undone. Our first redress is to take sanc
tuary in the covenant, to flee to Christ, represented there as a city of
refuge, that we may be safe. It is an allusion to a man which fled
from the avenger of blood. When taken out of the city of refuge,
under the law he was to die without remedy. So a poor soul that
first takes hold of the covenant runs for sanctuary there first, before
he comes to take possession of the comforts of it.
2. What do you take to be your main and your great work ? Do
you make it your main care to keep up your interest in the promises ?
the great business you drive on, you would sit down in as your work
and employment ? What do you wait upon as your great project and
design in the world ? Mary chose the better part, Luke x. 42 ; do
you make this your choice, your work and business you drive on, that
you may be possessed of the whole land of promise, and enjoy eternal
life, and clear up your right and title to heaven ? 1 Tim. vi. 19,
' Laying up in store a good foundation against the time to come, that
they may lay hold of eternal life/
3. Are you very chary of your Interest ? Oh ! you would not
hazard it upon such easy terms. This is that all your happiness de
pends upon. What ! shall I break with God for such a trifle ? Are
you afraid to lose your inheritance by sin, as a man his treasure by
theft ? Are you careful and wary in this kind, that you may not
hazard your interest ? 1 Kings xxi. 3, said Naboth, ' God forbid that
I should sell mine inheritance.' Mark, there was a king would
traffic with him, and that inheritance was but a poor vineyard of the
VER. 111.] SERMONS UPON PSALM cxix. 143
earth, but it was that which was descended from his father : now
God forbid I should sell it. Thus will be the disposition of God's
children. Oh ! here lies my all, my happiness, my daily supplies from
God. God forbid that upon every trifle and carnal satisfaction I
should break with God. It was a great profaneness in Esau, Heb.
xii. 16, ' who for one morsel of meat sold his birthright/ It is an
argument that God is little valued, or the covenant and testimony of
the Lord, when you can part with them for a mess of pottage, when
the consolations of God are so cheap, and you can part with them for
a little temporal satisfaction, and sell your part in Christ at a very
easy rate.
4. What respect do you bear to the promises of God ? Do you often
meditate upon them ? Have you recourse to them in straits ? Do
you keep them up as the choicest things upon your heart, upon which
all your comfort depends, as a man would keep the key safe which
opens to all his treasure ? Do you carry the promises as a bundle of
myrrh in your bosom ? Because this is the key that gives you ad
mission to the blessings promised. A man will keep his bonds chary,
and will be often looking over them and considering them. So are
you meditating upon the promises ? Are they the rejoicing and
delight of your souls ? Do you keep them near and dear to you ?
When alone, do your hearts run upon them ? For a man may know
his heritage by his musing and imagination. When Nebuchadnezzar
was alone, ' Is not this great Babel which I have built for the honour
of my majesty ?' He was thinking of his large territories. So if you
have taken the testimonies of the Lord for your heritage, your heart
will be running upon them. Oh ! what a happiness is it tor God to
be my God, and my interest cleared up in eternal life, and the great
things of the covenant ! Many times the flesh interposeth : Ps. cxliv.
15, ' Happy is that people that is in such a case.' You will be ad
miring carnal excellency sometimes, but then you will check your
souls : ' Yea, rather, happy is that people whose God is the Lord.'
5. If the testimonies of the Lord be your heritage, then you will
live upon them, and make them the storehouse from whence you
fetch all your supplies, as righteousness, peace, comfort, and spiritual
strength ; nay, all your outward maintenance. This will be comfort
in straits, strength in duty, provision for your families. There are
two sorts of the children of God, either those that are in prosperity, or
those that are in want, and both live on the covenant. A child of God
that hath a plentiful affluence of outward comforts, yet he doth live
upon God, 1 Tim. iv. 5, to them that believe, for everything is sanc
tified by the word and prayer. Though God hath supplied them with
mercy, yet they have their right ; all comforts and blessings owe their
rise from the promise. I take them immediately out of God's hand,
from a God in covenant with me ; and so I use the blessing and praise
God. Otherwise, if you look only to present supplies, you live by
sense, not by faith. Every one is to say, ' Give us this day our daily
bread/ to fetch out his supplies from God every day, rich men as
well as others, when you see you have a right and liberty by Christ. So
God's leave and God's blessing go along with all ; by this means rich
men live upon the covenant. Ay ! but chiefly in want ; the word
144 SERMONS UPON PSALM CXIX. [SER. CXXII.
quickened and strengthened him when he was in distress and in want
of all things. Do you find the word afford maintenance in distress
and want of all things ? The covenant is a storehouse that never foils.
When all else fails, God is alive still, and the promises are the same ;
when the field yields no meat, when there are no calves in the
stall, &c., yet then you can live upon your covenant interest, and
comfort yourselves in the Lord your God, Hab. iii. 18. Though the
course of nature may fail, yet the covenant of God doth not fail, for
that is beyond the course of nature, or beyond the common providence
of God. When you can see that all the accidents which fall out in
the world can never take your portion from you, you have enough to
live upon ; when you see more in the promises than the creature can
take away from you, and can see all made up in God. As the children
of Israel in the wilderness had no house, but, Lord, ' thou art our
dwelling-place/ Ps. xc. 1. Faith gets a living from promises when
nothing comes to hand in sense and outward feeling ; and nothing can
be taken from us but what the covenant can restore again, and to
fetch quickening arid support from heaven.
Use 3. For exhortation, to press you to take God's promises for an
heritage ; the poorest, that are born to nothing, may put in for a
share. Take those motives :
1. Consider every man hath an heritage, he hath a chief good : Ps.
iv. 6, ' Many say, Who will show us any good ?' There is something
that man takes to be his happiness. The soul in itself is a chaos of
desires ; like a sponge that sucks and thirsts, it hath not sufficiency
in itself ; it was made for something without ourselves. Now man.
being such a needy creature, is always looking abroad for a happiness,
for a portion to maintain and keep him up in comfort and life, Every
man must have a portion. Men are not men without looking after
something to maintain them as a portion. Now there is no portion
like this, like the testimony of the Lord ; there is none so full as this,
God's covenant notion is all-sufficiency ; here is all things to be found
in God. When God came to indent with Abraham, ' I am God all-
sufficient.' He that hath the testimony of the Lord for his portion,
hath God's all-sufficiency engaged to give him everything he stands in
need of.
2. This is a portion will go along with you wherever you go. If
you go into exile, a foreign land, into prison, into the grave, your
heritage will follow you there. Your estate, though it lay in jewels,
cannot be carried safe with you ; but this portion you may carry with
you, they cannot plunder and deprive you of it. There is a notable
expression : Prov. xiv. 14, ' A good man shall be satisfied from him
self/ A very strange expression : it is the highest sacrilege and usurp
ation that can be to be sufficient to ourselves ; it is an encroachment
upon God. Man, when he first fell from God, self was the next pre
tender. To seek that in ourselves which is only found in God, now
is it meant a good man shall be satisfied from himself ? 'What ! shall
the Lord be laid aside ? shall he be sufficient to his own happiness ?
No ; it is not meant in opposition to God, but in opposition to external
things that lie without him. He is satisfied from himself ; that is,
from the comfort God lets into his own heart. A godly man is in-
VER. 111.] SERMONS UPON PSALM cxix. 145
dependent, his comfort doth not hang upon the creature ; if you take
away the creature, you do not take away his portion. As the philo
sopher could say, when all were he wail ing the loss and spoil of the
enemy, I carry all mine with me ; so a Christian carries all his trea
sure about him. There is the same expression, Heh. x. 34, * Ye took
joyfully the spoiling of your goods, knowing in yourselves that ye have
in heaven a better and an enduring substance.' A Christian hath a
substance that is out of the reach of spoiling, since inward comfort is
far better than riches, and all this lumber that is without.
3. All other things will never give you satisfaction. A worldly
heritage may give us a bellyful, but cannot give us a heartfal : Ps.
xvii. 14, ' Their bellies are rilled with hid treasure.' They which are
rich and great in the world have more dishes at their tables, but
those have a more delicious feast in their souls that have chosen God
for their portion. All other heritages do but yield more matter for
sin, more fuel for wickedness, to be spent upon lust, pride, luxury,
appetite ; that is all the difference. The heart of man is not satis
fied with these things ; and yet if the heart could be satisfied, con
science could not, for that is a sore place ; still our sore will run upon
us. Thus you see there is no heritage like this, that lieth out of the
reach of the world, and that will fill up the whole heart, and yield
satisfaction. You know all other things cannot help us in many
worldly cases. In sickness spiritual comfort doth only relish of sweet
ness. A man doth never relish the comfort of the covenant as when
he is under sickness, and-deprived of other things. For all other heri
tages, we know the best of them at first, but this is a heritage that grows
upon us ; here we have the pledge and earnest of our inheritance : an
earnest is a small thing to bind the bargain in lieu of a greater sum.
4. This heritage sanctifies all our heritages. Oh ! it is a sad thing
to enjoy a heritage with a curse and the wrath of God. ' First seek
the kingdom of God and his righteousness, and all other things shall
be added ;' then they are cast in over and above, as paper and pack
thread into the bargain, and are cast in in a sanctified way. A man
may grow worse for every other portion, all the world will not bring
one dram of grace ; but this improves the world, and betters us.
5. Again, this is a good sign of adoption, when we have the spirit
of God's children, both in God's gift and our choice. When men
take the promises for their portion, it is a sign they have a good spirit.
There is no mark put upon them that have an excellent disposition
and dexterity to grow great in the world ; but to be labouring and
striving after an interest in the testimony of the Lord, it is a sign we
have a child's spirit.
6. Again, this is a peculiar portion, and always goes along with the
favour of God. Other things a man may have with the hatred of God ;
God giveth gifts to all his creatures. Isaac had the inheritance, but
the children of the concubines had gifts. So every creature may have
common gifts, a common portion, abundance of supplies in outward
things, but no right in the promises of God ; and all this may be with
out the love of God.
7. Again, they that refuse this heritage the Lord will cause his
vengeance to seize upon them. It is not arbitrary whether you will
VOL. VIII. K
146 SERMONS UPON PSALM CXIX. [SEE. CXXII.
take the testimony of the Lord for your heritage or no. God cannot
endure to be despised. When Nabal despised David's kindness, ' I
will cut off every one that pisseth against the wall.' So when the
Lord hath made such an offer of himself and his Christ in covenant,
and love hath gone to the uttermost to save, and we turn hack, then
' snares, and brimstone, and a horrible tempest, this shall be the por
tion of their cup,' Ps. xi. 6. It would make a man's heart tremble
to think of the heirs-apparent of the land of darkness, that is, wicked
men : God will give them their portion with hypocrites in ' everlasting
burnings.' Therefore take heed of refusing this portion ; you can
look for nothing but terrible things from God, for his love is despised.
Well, then, go in God's name, and take hold of the covenant.
Again, this may be of use to press believers to live answerable to
such an heritage. Am I an heir of heaven, and so uncomfortable and
dejected ? Can I have an interest in the promises and be no more
affected ? This returning upon our hearts, Kom. viii. 31. When the
apostle had spoken that we should be co-heirs with Christ, and laid
forth the privileges of the covenant, he concludes, ' What shall we say
to these things ? ' So, Christians, go home, return upon your heart,
and say, Have I an interest in him, and live at such a low rate both for
comfort and grace ? Do I walk in such a low and unsuitable manner ?
Do I look upon this as the only sure heritage for my soul. Urge your
heart with such questions as these.
Doct. 2. The taking of God's testimonies for our heritage breeds
joy and rejoicing in the heart.
Now this joy ariseth partly from the portion itself, partly from the
disposition of the saints, and partly from the dispensation of God.
1. From the portion itself. It is a portion that deserves to be re
joiced in, it is so full, and God cannot be possessed without great
joy. A man cannot think of a little pelf and worldly riches that is
his own without some comfort ; and can a man think of these great
things without comfort ? Consider both what we have in hand and
hope, and still it is matter of joy. In hand, there is reconciliation
with God. Oh, to have God in amity with us ! Rom. v. 1. If one
have but a great man to his friend, it comforts him that he hath
such a prop and stay. Oh, but now to have God reconciled ! And
then to have the care of providence, to have God engaged as a father
God caring for us to be under a promise that he will never fail us
till he hath brought us to heaven. And then to have heaven kept for
us, those glorious things : ' We rejoice in the hope of the glory of God.'
Joy is pitched upon our hopes in many places, something in possession,
and something in reversion ; this must needs breed a joy in our soul :
Heb. iii. 6, 'The rejoicing of hope;' and Eom. xii. 12, 'Rejoice in
hope.' A Christian hath cause to rejoice for what he hath in hand.
God is at peace with him, he can go to him as a friend, as a God in
covenant with him ; he is bound to provide for him as a father ; and
then, at the end of all, a glorious happiness that is to be enjoyed.
2. It ariseth from the disposition of the hearts of God's people ;
partly from their esteem, their faith, their assurance ; they take it for
their heritage, they esteem it as their portion, they believe it, and re
flect upon their own interest ; and all this causeth joy. It comes from
VER. 111.] SERMONS UPON PSALM cxix. 147
their esteem; that which I esteem I will delight in: Mat. vi. 21. 'Where
the treasure is, there will the heart be.' Affection follows esteem,
and above all the affection of delight. A man may desire a thing that
is nothing worth ; when he comes to enjoy it, then he slights it. We
are not acquainted with the imperfection of all worldly things until we
come to enjoy them ; but delight, that is an argument of esteem, the
choicest affection. And then it comes from faith. Many hear of such
great promises, but they hear like men in a dream. But now a believer,
that hath a piercing sight, that seeth the reality and truth of them,
his heart leaps within him. Heb. xi. 13, it is said, ' These all died
in faith, not having received the promises, but having seen them afar
off, and were persuaded of them, and embraced them/ When a man
is persuaded of the truth, the reality, and goodness of the promise, oh !
his heart leaps. They hugged the promises. Here is a promise that
will yield glory, heaven, and happiness, and all that I stand in need
of. Spiritual sight makes way for spiritual persuasion, and spiritual
persuasion for holy rejoicing ; that is the order : ' In whom believing,
we were filled with joy/ Faith is the immediate ground ; and that is
the reason why carnal men do not feel such lively joy, they do not be
lieve it. Then it comes, too, from assurance and reflection upon their
own interest, when they can challenge it as theirs, when it is made
over to them. The rejoicing of faith is not only good in common, but
propriety is a ground of rejoicing, and delight is nothing but a com
placency in our portion : 1 Sam. xxx. 6, ' David encouraged himself
in the Lord his God/
3. It comes from the dispensation of God ; for when we esteem the
promises and delight in them, then the Lord fills the heart with sweet
ness : Kom. xv. 13, ' The God of hope fill you with all joy and peace in
believing/ The Lord rewards delight with delight. Thou shalt ' call
the Sabbath thy delight' in one place, then, presently 'Thou shalt
delight thyself there is the promise. There is a delight and rejoicing
that is our duty, and a delight and rejoicing that is God's dispensation.
God loves to reward grace with grace. Look, as in a way of judgment
he punisheth sin with sin, as when security is punished with sottish
obstinacy and hardness of heart ; so it is a sweet mercy when grace is
rewarded with grace, when our delight in the promises is rewarded
with a sweetness and taste of the promises.
Use 1. The portion of God's children and religion is no dark gloomy
thing. The people of God have hidden joys. As the sun shines many
times when it rains, so, though they be under affliction, yet they have
the shine of God's face, the comfort of God's promises. Let me show
the excellency of the spiritual heritage above the carnal. A carnal
heritage, alas ! that is a poor thing ; there is no strong consolation in
it. The comforts of wicked men are poor, weak comforts, they can
not comfort us in any affliction, poor things soon overcome; but to
God's people their heritage affords strong consolation, in overcoming
worldly lusts, in spoiling the relish of other pleasures, overcoming
worldly care and worldly sorrow, in bearing us out in all. afflictions ;
nay, the strength of it is seen in overcoming the terrors of the Lord,
death, hell, judgment to come, the fears and doubts of our own
conscience. It will not only swallow up the sense of poverty, dis-
148 SERMONS UPON PSALM CXIX. [SER. CXXIII.
grace, and affliction, but will bear us out in life and death ; they
have a joy that will make them to do and to suffer the will of the
Lord. When once they have tasted the comforts of God's presence,
other things will go down easy. I might press you to look after this
rejoicing of heart. It makes much for the glory of God, for the
honour of our portion, that we do not repent us of our choice, that
we bear up cheerfully. And it is of abundant profit: the joy
of the Lord is a Christian's strength ; it bears him out in doing for
God. To this purpose you should beware of sin ; that is a clouding,
darkening thing. Men or angels cannot keep their hearts comfortable
that sin against God. Sin takes away all joy, peace, and the whole
strength of men ; and an angel cannot make the conscience of a sinner
rejoice : therefore the children of God must take heed that they do
not allow sin. In Acts ix. 31, ' They walked in the fear of God and
comfort of the Holy Ghost.' Usually these two go together, and the
oil of grace makes way for the oil of gladness; and usually obedience
concurs to the establishing of our joy. Above all, look after com
munion with God, for he is the fountain of joy ; and the more
communion we have with him, the more we rejoice. The more
communion in prayer : 1 Sam. i. 6, when Hannah prayed, ' she was
no more sad.' Prayer hath a pacifying virtue in it. And then in the
use of the seals, for these are assuring ordinances. Now the more we
revive the grounds of assurance, the stronger the consolation ; that
appears Heb. vi. 18, Acts viii. 39. The eunuch when he was baptized
' went away rejoicing.' When a man hath an inheritance made over
to him, passed in court, all things done, the title not to be made void,
then he goes and rejoiceth. So when the promises have been con
firmed by a solemn ratification, it nmkes joy. Then meditation and
thanksgiving keep this joy alive ; thanksgiving gives vent, and medita
tion that maintains it.
SEKMON CXXIII.
/ have inclined my heart to perform thy statutes always to the end.
VER. 112.
DAVID did not only feast his soul with comforts, but also minded duty
and service. In the former verse he had professed his comfort and
joy, resulting from an interest in the promise ; now he expresses the
bent of his heart to God's statutes. Ephraim is represented as an
heifer that is taught, that would tread out the corn, but not break the
clods. It is a fault in Christians when they only delight to hear of
privileges, but entertain coldly enforcements of duty and obedience.
David was of another temper ; first he said, ' I have taken thy testi
monies for an heritage,' and then, ' I have inclined my heart to perform
thy statutes always to the end.'
In which words you have all the requisites of God's service.
1. The principle of obedience, I have inclined my heart.
2. The matter of obedience, thy statutes.
VER. 112.] SERMONS UPON PSALM cxix. 149
3. The manner of doing (1.) Accurately to perform; (2.) The
universality and uniformity, always ; (3.) Constantly, to the end.
First, That which the Psalmist bringeth in evidence for himself is
the frame of his heart ; he beginneth there, not with eyes or hands or
feet, but my heart. Second!} 7 , This heart is spoken of as inclined,
poised, and set, to show his proneness and readiness to serve God ; not
compelled but inclined. The heart of man is set between two objects ;
corruption inclineth it one way and grace another ; the law of sin on the
one side and the law of grace on the other ; when the scales are cast
on grace's side, then the heart, is inclined to God's statutes. Now he
saith, ' I have inclined/ It is the work of God's Spirit to incline and
bend our hearts, as David expresseth himself, ver. 36. But it is not
unusual in scripture to ascribe to us what God worketh in us, because
of our subservient endeavours to grace as we pursue the work of God.
Cerium est nosfacere quodfacimus, sed Deusfacit ut faciamus, saith
Augustine. It is our duty to incline our hearts to God's law, which
naturally hang sin ward, but it is God's work. God beginneth by his
preventing grace, and the soul obeyeth the impression left upon it :
' Turn me and I shall be turned,' Jer. xxxi. 18. Yea, he still followeth
us with his subsequent and co-operating grace ; we do but act under
him : I inclined my heart after thou hadst filled it with thy Spirit ;
when I felt the motions of thy grace, my consent followed ; preventing
grace made me willing, and subsequent grace that I should not will in
vain. Now, what was his heart inclined to ? To ' perform thy statutes ;'
not to understand them only, or to talk of them, but inclined to per
form them, to go through with the work ; that is the notion of perform
ing : Kom. vii. 18, ' How to perform.' We render Ka-repydtfa-OaL by it ;
to be complete in God's will, to do his utmost therein ; this not by fits
and starts, but always, a continual care and conscience to walk in
God's law, not suffering ourselves for any respect to be turned out of
the way. Many have good motions by starts, temporise a little ; their
goodness is like the morning dew ; it is thus not for a time, but to the
end. A holy inclination while the fit lasteth is no such great matter ;
this was to the last. Some stop in the middle of the journey, or faint
before they come to the goal, but David held out to the last. Or this
is brought as an evidence of his sincerity (the sum is a bent of heart
carrying him out to perform whatsoever God doth command all the
days of his life). I shall speak of what is most material, and observe
this point
Doct. They that would sincerely and thoroughly obey God must
have a heart inclined to his statutes.
Here I shall show
1. What is this heart inclined.
2. The necessity of it.
First, What is this heart inclined. God expects the heart in all
the service that we do him : Prov. xxiii. 26, ' My son, give me thy
heart ;' not the ear or the eyes or the tongue, but the heart. The most
considerable thing in man is his heart ; it is terminus actionum ad
intra, and fans actionum ad extra it is the bound of those actions
that look inward. The senses report to the fancy, that to the mind,
and the mind counsels the heart: Prov. ii. 10, ' If wisdom enter upon
150 SERMONS UPON PSALM CXIX. [SfiB. CXXIII.
thy heart.' It is also the well-spring of those actions that look out
ward to the life, Prov. iv. 23 ; Mat. xv. 19. You have both these in
one place : * Let thy heart keep my precepts, let thine heart receive
my words/ Prov. iv. 4. In taking in we end with the heart ; the
statutes of God they are never well lodged till they are laid up in the
heart. In giving out duty and service, we begin with the heart ; we
must go so deep, or else all that we do is of no worth. The heart is the
spring of motion, that sets all the wheels a- working: Ps. xlv. 1, ' My
heart inditeth a good matter, my tongue is as the pen of a ready
writer,' ready to praise God and serve him. When the prophet would
cure the brackishness of the water, he cast salt into the spring. Our
heart is blind: 1 Chron. xxii. 19, 'Now set your heart to seek the
Lord/ There is a setting and fixing the heart which is the fruit of
grace and ground of obedience.
1. It is the fruit of grace. By nature the heart is averse from God,
desireth not to serve or enjoy him. See what the scripture saith of
man's heart : Prov. x. 20, ' The heart of the wicked is nothing worth,'
a sty and nest of unclean birds ; Gen. vi. 5, ' Every imagination of the
thoughts of his heart are only evil continually.' The scripture doth
much set out the heart of man ; it is foolish, vain, deceitful, Jer.
xvii. 9, vain, earthly, unclean, proud. There is a strange bead-roll :
Mark vii. 21-23, ' Out of the heart of man proceed evil thoughts,
adulteries, fornications, murders, thefts, covetousness, deceit, lasci-
viousness, an evil eye, blasphemy, pride, foolishness.' It was in, or
else it would never come out. If a man should vomit nothing but
knives, daggers, pistols, and other instruments of destruction, of what
a monstrous complexion would you judge that man to be! Oh, no
such monster in the world as man's heart ! If let alone to its own bent,
it would grow worse every day, as putrid flesh grows more noisome
every day. But now God by his grace giveth ' a new heart,' that hath
other dispositions and inclinations, a heart that loveth God, and
delights in God, tends to God. A new heart is the great blessing of
the covenant, Ezek. xxxvi. 26 ; a new heart is a new placing of our
desires and delights, for by these the heart is known.
2. It is the ground of obedience ; for the heart is the main wheel of
the soul, that nioveth other things : a bowl is made round before it
runneth round : Deut. v. 2, 'Oh, that there were such an heart in
them, that they would fear me ! ' There must be somewhat to bear up
our resolutions. But more particularly, what is this bent and inclina
tion of heart ?
And first negatively.
1. It is not a simple approbation of the ways of God. Many go so
far as to approve what is good, to condemn themselves for not doing
it, to praise others that are holy, can be content that those that are
under their power should take to the ways of God, as dissolute parents
would have their children soberly brought up, video meliora proboque :
Acts v. 13, ' The people magnified them,' yet durst not join them
selves with the disciples of Christ. Saul said unto David, 1 Sam.
xxiv. 17, ' Thou art more righteous than I / yet David was fain to go
to his hold ; as the woman, in Luke xi. 27, 28, cried out, ' Blessed is
the womb that bare thee, and the paps that gave thee suck;' but
VER. 112.] SERMONS UPON PSALM cxix. 151
Christ said, ' Bather blessed are they that hear the word of God and
keep it.'
2. It is not a bare desire or wish. Many that live ill could wish to
live well. Balaam had his wishes, but went on in his course, Num.
xxiii. 10. Some flashes they have ; a spark is not enough to set the
heart on fire in holy things ; in carnal things it is enough. Many such
languid motions carnal men have, yea, many cold prayers, that God
would make them better, but ' the soul of the sluggard desireth and
hath nothing, for his hands refuse to labour ;' they do not set them
selves in good earnest to get that grace they wish for. Would I were
at such a place ! but never stir a foot. Would I had written such a
task ! and never put pen to paper.
3. It is not a hypocritical will ; or, as one called it, a copulative
will. We would, but with such or such a condition. I would, if it did
not cost me so dear ; if I were not to mortify lusts, to deny friends,
interests, relations. They would come to the supper, Mat. xxii., but
one had married a wife, another had a yoke of oxen to prove, another
had found merchandise ; this is no full and perfect will. No doubt
but the chapman would have the wares, but he will not come to the
price ; a Christian should say, I will whatever it cost me, I will what
ever come of it : Ps. xxvii. 4, ' One thing I have desired of the Lord,
and this I will seek after/
Secondly, Positively. Then is the heart inclined :
1. When the judgment determineth for God, and comes to a full
decree about obedience to him. Acts xi. 23, Paul exhorted them,
' That with full purpose of heart they would cleave to the Lord ; ' that
is the fruit of conversion ; not a little liking or hovering or faint
resolution, but a full purpose, an absolute positive decree in the will,
to own God and his ways whatever it cost us, a full consent to the
duty of the covenant.
2. When the will is poised and swayed with love and delight, and
the heart is made suitable to obedience : ' Thy law is in my heart, and
I delight to do thy will, God,' Ps. xl. 8. Many times the law of
God is written in the mind ; many have good apprehensions, but the
will is not swayed, bent this way. Amor meus est pondus meum, eo
feror quocungue feror ; when there is a natural inclination.
3. When this bent of the will is seconded with constant endeavours
to attain what we resolve upon, and there is a continual striving to
make good the articles of our perfect resignation or first surrender of
ourselves to God : Phil. iii. 12, ' I follow after that I may apprehend
that for which I am apprehended of Christ.' God taketh hold of us
by his grace, and we carry on this grace in the way of diligent pursuit
or constant obedience. It is not one endeavour or two, but such as
hath^its constant force; hath not its pangs of devotion, but TO Oekew
Trapafceirai,, 'to will is present with me,' Bom. vii. 18. It is a daily
habitual constant will ; not a volatile devotion, that cometh upon us
now and then, but such a will as is present as constant as evil is, Bom.
vii. 21 : KO.KOV TrapaKeiraL Wherever you go, or whatever you are
about, you carry a sinning nature about with you ; it is urging the
heart to vanity, folly, and lust. So this will is present, urging the
heart to good, and stirring up to holy motions.
152 SERMONS UPON PSALM CXIX. [SER. CXXIII.
Secondly, Let me now show you the necessity of this inclined heart,
that we may yield to God cheerful, uniform, and constant obedience.
1. That we may yield to God cheerful obedience in all our services.
God looketh for a ready mind. God, that accepts the will for the
deed, never accepts the deed without the will. The dregs of things
come out with squeezing and wringing ; duty is best done when, like
live honey, it droppeth of its own accord ; cheerful and hearty service
only pleaseth the Lord. Now, that is cheerful service which cometh
not from the influence of by-ends and foreign motives, or the com
pulsion of a natural conscience or legal fears, but from the native
inclination and bent of the heart : 1 John v. 3, ' This is love, to keep
his commandments, and his commandments are not grievous.' The
work is not grievous, but pleasant, because suitable to the principles
that are in us ; it is not done against the hair : Cain offered sacrifice,
but with a grudging mind. It is somewhere said, ' They offered to
the Lord whose hearts made them willing.' When the heart is in
it, it is not constrained, forced service, but natural and genuine ; not
like water out of a still, but like water out of a fountain.
2. For uniform obedience, to serve God in the whole tenor of our
lives, that needs a heart inclined, that may be as a constant spring of
holiness. A man may force himself now and then to actions dis
pleasing to himself, but his constant course is according to his natural
tent and inclination. Haman could refrain himself from murder, but
his heart still boiled with rancour and malice. When men look only
to the refraining of outward actions, or the restraining the outward
man, it will never hold ; the bent of the heart will discover itself, and
so they will be off and on with God. The compulsion of conscience
will sometimes urge them to God, but the inclination of the heart will
draw them to evil ; therefore God wisheth that his people had ' a heart
to serve him,' Deut. v. 29.
3. Constant obedience ; that can never be till the heart be inclined.
Judas was a disciple for a while, but ' Satan entered into ' his heart,
Lukexxii. 3. Ananias joined himself to the people of God, but ' Satan
filled his heart.' Simon Magus was baptized, but ' his heart was not
right with God,' Acts viii. 22. Here is the great defect. But now,
when God gets possession of the heart, there he dwelleth, Eph. iii. 17,
there he abideth, as in his strong citadel, and from thence com-
mandeth all the faculties of the soul and the members of the body.
Use 1. To press you to get this bent of heart, otherwise all your
labour in religion will be in vain, every difficulty will put you out of
the way, and make you think of a revolt from God ; till this the work
of grace is not begun. God's first gift is a new heart : Ezek. xxxvi.
26, ' A new heart also will I give unto you, and a new spirit will I put
within you.' Without this you can never hold out, but you will be
uncertain and mutable in the profession of godliness ; whatever
restraints are upon you for a time, sin will be breaking out ever
and anon with violence ; and at length men will ' return with the
dog to the vomit, and with the sow to her wallowing in the mire,'
2 Peter ii. 20. Oh ! then, go to God for it : Jer. xvii. 10, say, ' Heal
me, Lord, and I shall be healed ; save me, and I shall be saved.'
Carry forth the work of God so far as you receive it ; follow after
YEH. 112.] SERMONS UPON PSALM cxix. 153
to 'apprehend that for which \ve are apprehended of Christ/ Phil,
iii. 12.
Use 2. Have we such a heart, a heart inclined to do the will of
God?
1. Though there be such a bent and inclination, there will be failings,
yea, reluctances and oppositions : Rom. vii. 18, ' To will is present
with me, yet how to perform that which is good I find not.' There is
a ready will asserted, and a weak discharge complained of. Observe,
it is a will, not a wish ; a weak discharge ; not that nothing is done,
but not all that good that is required, nor in that purity; the work
doth not perfectly answer the will, nor the motions of the spirit by
which it is excited ; and mark, this weakness is not rested in, but
complained of ; and not only complained of, but resisted : ' I find
not,' that implieth he sought it ; for the word ' finding' implieth a
diligent search ; he laid about him on every side, he did not expect
it should come by chance or a lazy inquiry.
2. If wrought :
[1.] How was it wrought in you ? Did God turn thee, and thou
wast turned ? Were you ever brought to self-resignation ? By what
steps was this work carried on ? Thy heart was naturally wedded to
thy lusts and to carnal vanity ; did ever God make you see the odious-
ness of sin, the vanity of the creature, the insufficiency of self ? Evil
men seek contentment in the world as long as conscience will let them
hold out in that way. You cannot cleave to God till you are rent off
from the world and self. Was there ever such a separation ? such a
rending work ? Conversion, or the altering the bent of the heart, lieth
in three things in turning from the creature to God, from self to
Christ, from sin to holiness. How to God ? By making us a willing
people, to yield up ourselves to his service. How drawn from self to
Christ ? To seek all this good in him. How from sin to holiness ?
By seeing the beauty of God's ways. Paul found it a sensible work
before he was brought to this self -resignation : Acts ix. 6, ' Lord,
what wilt thou have rne to do ? ' Ho\v did God draw you or drive
you to this ?
[2.] How is this bent of heart kept up towards God ? Nature is
apt to recoil, and the heart to return to its own bent and bias again.
David beggeth, ver. 36, ' Incline my heart to thy testimonies.' It is a
hard matter to keep up a bent of heart towards God ; it will cost us
much watching, striving, praying, to keep it fixed. The frame of
man's heart is changeable and various, doth not always continue at the
same pass ; and lust will waken, and be pressing and importunate ;
deadness will creep upon us. The great business of the spiritual life is
to keep the bent of the heart steady : neglected grace will suffer decay,
and worldly vanities and listlessness and deadness to holy things will
incroach upon the soul, and a gracious heart is much discomposed.
As a needle that bendeth towards the pole may be jogged and put
aside, though it cannot rest there, but turneth thither again, so the
bent of the soul towards God may be much disordered, and we may
lose much of our free spirit and ready mind, and grow uncomfortable
and uncheerful in God's service, and it may cost us much sorrow and
deep humiliation to get in frame again. A cold profession is easily
154 SERMONS UPON PSALM CXIX. [SER. CXXIII.
maintained, but to keep up a spiritual inclination is the work of labour
and cost.
[3.] How doth it work in you ? This bent of heart is seen in two
things:
(1.) In pulling back the heart from those sins to which corrupt
nature doth incline us. Nature carrieth us to carnal things. There
is something within that puts you on, and something without to draw
you forward. Nature thrusteth, occasion inviteth, but grace interposeth
and checketh the motion : Gal. v. 17, ' The spirit lusteth against the
flesh ; ; it is against the bent and inclination of the new nature ; there
is a back bias. Joseph had a temptation ; we read of occasion in
viting, but not of nature inclining ; but presently his heart recoiled.
The heart of man is seldom without these counterbuffs. It is an ad
vantage to have the new nature as ready to check as the old nature to
urge and solicit : 1 John iii. 9, * He cannot sin, for his seed remaineth
in him.'
(2.) In putting on the heart upon duties that are against the hair
and bent of corruption. Such acts of obedience as are most troublesome
and burdensome to the flesh, as are laborious, costly, dangerous.
Laborious, as private worship, wrestling with God in prayer, holding
the heart to meditation and self-examination ; sluggish nature is apt
to shrink, but t love constraineth/ 2 Cor. v. 14. Spiritual worship,
and such as is altogether without secular encouragement, that is
tedious ; to work truth into the heart, to commune with God, to
ransack conscience, it is troublesome, but thy striving will overcome
it. So there is costly and chargeable work, as alms, contributions to
public good ; there must be a striving to bring the heart to it. Then
for actions dangerous, as public contests for God's glory, or keeping a
good conscience, though with cost to ourselves. Our great work is to
keep the will afoot, nature is slow to what is good. A coachman in
his journey is always quickening his horses, and stirring them up ; so
must we quicken a sluggish will, do what we can, though we cannot
do all that we should ; the will must hold up still. A prisoner
escaped would go as far as he can, but his bolts will not suffer to make
long journeys, but yet he thinketh he can never get far enough ; so
this will is a disposition that puts us upon striving to do our utmost
for God.
Secondly, The matter resolved on, to ' perform thy statutes always
unto the end. 1 Uniform obedience, always, or all his days. As long
as life lasteth we must be always ready to observe all God's commands,
which notes the continuity of our obedience, sincerity, and perpetuity
of it. We are to engage our hearts by a serious resolution to serve
him, and that not by fits and starts, but always ; not for a time, but
to the end. Kesolve to cleave to him, to hold him fast that he may
not go, to keep our hold fast that we may not go. Take notice of the
first decays, and let us keep our hold fast, and bewail often the incon
stancy of our hearts, that we are so inconstant in that which is good.
Every hour our hearts are changed in a duty. What a Proteus would
man be, if his thoughts were visible, in the best duty that ever he per
formed ! Kom. vii. 18, ' Evil is present with me, but how to perform
that which is good I find not.' Our devotion comes by pangs and fits,
VER. 113.] SERMONS UPON PSALM cxix. 155
now humble, anon proud ; now meek, anon passionate ; not the same
men in a duty and act of a duty, unstable as water. Compare it with
God's constancy, his unchangeable nature, his love to us, that we may
be ashamed of our levity. From everlasting to everlasting, God is where
he was, the same ; the same to those that believe in him. Secondly,
This ' to the end.' God's grace holdeth out to the end ; so should our
obedience : ' He that hath begun a good work will perfect it,' c.
Consider how unreasonable it is to desire God to be ours unto the end,
if we are not his : Ps. xlviii. 14, * He is our God for ever and ever ; he
will be our guide till death/ He doth not lay down the conduct of his
providence. So Ps. Ixxiii. 24, * Thou shalt guide me with thy counsel,
and afterwards receive me to glory/ We can give nothing to God,
our obedience is but a profession of homage. If God be always in our
eye, we shall be always in his. We receive life, breath, and motion
from him every moment ; he sustaineth us, every day and hour yieldeth
new mercy. God watcheth over us when we are asleep, yet how much
of our time passeth away when we do not perform one act of love to
God ! The devil is awake when we sleep, to do us a mischief, but the
God of Israel never slumbereth nor sleepeth. How can we offend
him ? Let us then take up this serious resolution, to perform God's
statutes always to the end.
SERMON CXXIV.
/ hate vain thoughts : but thy law do I love. VER. 113.
THERE are in men two great influencing affections love and hatred ;
one serves for choice and pursuit, the other for flight and aversation.
The great work of grace is to fix these upon their proper objects. If
we could but set our love and hatred right, we should do well enough
in the spiritual life. Man fallen is but the anagram of man in inno-
cency ; we have the same affections, but they are misplaced ; we love
where we should hate, and hate where we should love ; our affections
are like a member out of joint, out of its proper place, as if the arms
should hang backward. If men knew how to bestow their love and
hatred, they would be other manner of persons than now they are. In
the text we are taught what to do in both by David's example. See
how he bestowed his love and hatred : ' I hate vain thoughts : but thy
law do I love/ Love was made for God, and for all that is of God's
side, his law, his ordinances, his image, &c. ; but hatred was made for
sin. All sin must be hated, of what kind and degree soever
it be. Every drop of water is water, and every spark of fire
is fire ; so the least degree of sin is sin. Thoughts are but a
partial act, a tendency towards an action, and yet thoughts are
sin. Of all the operations of the soul, the world thinketh a man
should be least troubled about his thoughts ; of all actual breaches of
the law these are most secret ; therefore we think thoughts are free,
and subject to no tribunal. Most of the religion that is in the world
is but man's observance, and therefore we let thoughts go without dis
like or remorse, because they do not betray us to shame or punishment.
156 SERMONS UPON PSALM CXIX. [SfiR. CXXIV.
These are most venial in man's account, they are but partial or half
acts. What ! not a thought pass but we must make conscience of it ?
this is intolerable. Once more, of all thoughts, vain thoughts would
escape censure. A thought that hath apparent wickedness in it, a
murderous or an unclean thought, a natural conscience will rise up in
arms against it ; but vain thoughts we think are not to be stood upon.
Oh ! but David was sensible that these were contrary to the law of
God, transgressions as well as other thoughts, and therefore incon
sistent with his love, to God : ' I hate vain thoughts/ Secondly, He
bestows his love on the law. Naturally men hate God as a lawgiver
and as a judge ; they cannot hate him as a creator and preserver ;
under that formality they do not hate God, but the ground of our
hatred to God is his law : Kom. viii. 7, ' The carnal mind is enmity
against God; for it is not subject to the law of God, neither in
deed can be/ But now, saith David, ' I love thy law ; ' I do not fear it,
but love it. I do not only keep it, but love it. A child of God
will bless God for his commands as well as his promises ; he owns
God in the holiness of his law, and looks upon it as a copy and
draught of God's own perfection ; it is a good law ; there is a suit
ableness between it and a renewed heart, and therefore I love thy
law. The one of these is inferred out of the other, his love to the
law is mentioned as a ground of his hatred against vain thoughts.
Love is the great wheel of the soul, that sets all a-going. Therefore sin
is hated because the law is loved. He that hath a true respect to the
law of God is sensible of the least contrariety to it, for hatred is uni
form. The philosopher tells us it is to the whole kind; as Hainan,
when he hated Mordecai, sought to destroy all the people of the Jews ;
and when a man hates sin, he hates all sin, even where he finds it, in
thoughts, words, speeches : love will not allow it.
Well, then, I love thy law, therefore do I hate vain thoughts ; that
is, though I cannot wholly keep them out of my heart, yet I hate them,
resist them, watch against them, they are not allowed there. Without
further glossing, the point is this :
Doct. It is a sign of an unfeigned love to the law of God when we
hate vain thoughts.
I observe it, because a man never begins to be really serious and
strict till he makes conscience of his thoughts, his time, and is sensible
of his last account. Of his thoughts, for that is a sign he minds an
entire subjection to the law of God, that he may obey it from his very
soul. Of his time, that it may not pass away before his great work
will be done. Of his account, "that is not far off; the Christian that
lives in a due sense of his great account is always preparing to reckon
with God. The one of these doth enforce the other. A man that is
sensible he shall be called to a reckoning will be careful how he spends
his time, and he that is careful how he spends his time will make con
science of his thoughts.
1. To give a taste of the vanity of thoughts.
2. Show what sins most occasion vanity of thoughts.
3. The reasons why a godly man will make conscience of his thoughts.
First, Some taste of the vanity of thoughts. There are three
solemn words by which the New Testament expresseth thoughts :
(1.) Aoyio-fAol, discourses with its compound SiaXoyia-fjiol, which we
VER. 113.] SERMONS UPON PSALM cxix. 157
render imaginations. (2.) @u y c6?Jcret?, and sometimes evOv^aei^, mus
ings. (3.) No^ara, which we render devices. These three ways the
dunghill of corruption reeks out by our thoughts ; sometimes in our
vain arguings and reasonings, by way of image and representations in
our musings, sometimes by way of foolish inventions arid devices that
are in the heart of man.
1. Aoyiafjioi, carnal discourses of the mind, come under the notion
of vain thoughts. If our more refined reason came to scan them, how
light and vain would they be found ! Our reasonings are usually
against the sovereignty of God : Rom. ix. 20, ' Who art thou, man,
that repliest against God ?' We cannot see how it is just that by
one man's transgression all should be made sinners, that God should
choose some and endow them with grace, and leave others in their
corruption ; how he should have mercy on whom he will have mercy,
and harden whom he will harden. Man would be free from God, but
would not have God free ; and therefore, contrary to these reasonings
and vain discourses, the scriptures plead the sovereignty of God, Mat.
xx. 15, to show he may do with his own as pleaseth him. And as
against the right and sovereignty of God, so there are strange dis
courses against the providence of God, many anxious traverses and
debates in our minds ; and therefore the scripture takes notice how
distrust works by our thoughts : Mat. vi. 25, ' Take no thought for
your life, what ye shall eat, or what ye shall drink,' &c. ; and ver. 27,
' Which of you by taking thought can add one cubit to his stature ?'
We are tortured with many suspensive workings and discourses of
mind within ourselves, whereas a little trust in God would save many
of these vain arguings : Prov. xvi. 3, ' Commit thy works unto the
Lord, and thy thoughts shall be established/ He showeth that want
of trust in God, and his word and providence, and committing all to
his dispose, is the cause of a great deal of confusion and darkness in
our thoughts, and breedeth such perverse reasonings against the
providence of God. So against the truth of the gospel. The law is
natural, and runneth in by its own light, with evident conviction upon
the heart; but the gospel is suspected, looked upon with prejudice,
received as a golden dream, and as a well-devised fable. We have
reasonings in ourselves against that which is discovered concerning
the salvation of sinners by Christ ; therefore the apostle saith, 2 Cor.
x. 5, ' Bringing into captivity every thought,' imaginations, or \6jLa--
fjioL, reasonings, those thoughts that exalt themselves against the
knowledge of God in Christ. Then disputes against Christian faith,
the mysteries of the Trinity, the incarnation of Christ ; we are saying,
as the Virgin Mary when the angel brought her tidings of it, ' How
can these things be ?' So we have perverse reasonings against posi
tive institutions : 2 Kings v. 12, ' Are not Abana and Pharpar better
than all the rivers of Israel?' We are apt to say, Why is this?
The means of grace seems foolish and weak : 1 Cor. i. 19, ' It pleaseth
God by the foolishness of preaching to save them that believe/ So
our arguings in perverting the truth of the gospel and holy principles
of the word to the countenance of our lusts, as Deut. xxix. ] 9 ; when
we reason thus within ourselves : ' We shall have peace though we walk
in the imagination of our own hearts ; ' we need not be so nice and
strict ; God will be merciful, he will pardon all : Jude 4, ' Turning
158 SERMONS UPON PSALM CXIX. [SEB. CXXIY.
the grace of God into lasciviousness / wresting the truth from its
purpose to countenance a laziness. It is good to observe the different
arguings in scripture from the same principle. To instance in this
principle, our time is short, what doth a holy man argue from it ? 1
Cor. vii. 29, ' Let those that have wives be as those that have none,
those that weep as though they wept not/ &c. Therefore we should
be strict, temperate, sober in the use of all these things. Now, let a
carnal wretch work upon this principle, and what inference doth he
draw ? ' Let us eat and drink, for to-morrow we shall die/ 1 Cor. xv.
32. See this other principle, ' The grace of God brings salvation ' to
poor sinners, Titus ii. 12. How doth a gracious heart work upon it ?
' Teaching us to deny ungodliness and worldly lusts/ &c. Oh ! what
shall be done for this God, the grace that offers such salvation by
Christ ? Let a carnal wretch work upon this principle, and he will
take liberty to sin that grace may abound : Rom. vi. 1, ' Shall we
continue in sin that grace may abound ? God forbid.' Such kind of
reasonings there are in the hearts of the godly : 2 Sam. vii. 2, saith
David, ' I dwell in an house of cedar, but the ark of God dwelleth
within curtains.' God hath fenced me with his providence, what
then ? Here I may sit down and rest, and take my ease and pleasure,
and gratify my sensual lusts ? No ; he doth not argue so, but what
shall I do for God, that hath done so much for me ? Now see those
ungracious Jews after their return, how they reason : Hag. i. 2, ' The
time is not come, the time that the Lord's house should be built ;' no
matter for God's house. It is the Lord's hand, let Eli work upon
that: 1 Sam. iii. 18, 'Let him do what seemeth him good ;' he draws
from it a submissive patience. Oh ! the sovereign God will take his
own way, and the creature must not murmur, repine, and set up an
anti-providence against him. But now saith that carnal wretch, 2
Kings vi. 33, ' Behold, this evil is of the Lord ; what should I wait
for the Lord any longer ? ' He murmurs, and frets, and grows im
patient. Solomon tells us, Prov. xxvi. 9, ' As a thorn goeth up into
the hand of a drunkard, so is a parable in the mouth of fools.' A
thorn was their instrument of sewing ; now when a drunkard should
manage his needle, he wounds and gores himself ; so is a parable in a
fool's mouth : a carnal heart wounds and gores himself with the most
holy principle of religion.
2. The second sort of vain thoughts are IvOvfitfa-eu:, musings ; and
here take notice the vanity of our thoughts appears
[1.] In the slipperiness and inconstancy of them. We run from
object to object in a moment, and our thoughts look like strangers
one upon another, wandering like those 'vagabond Jews,' Acts xix.
13 ; so they are called because of their uncertain station and frequent
removes. Eccles. vi. 9. ' Better is the sight of the eyes than the wan
dering of the desire ;' in the original, it is the working out of the soul;
Usually we have a straggling soul, roving, wandering here and there,
and all in an instant ; especially this roving madness may we take
notice of when we are employed in holy things, hearing, prayer,
meditation. It is strange to see what impertinent, sudden discursions
there are from good to lawful, from lawful to sinful, and how far the
heart is removed from God when we are before him ; when a man
hath brought his body to God, his heart is turned back again. These
VER. 113.] SEEMONS UPON PSALM cxix. 159
vain thoughts pursue and haunt us in duties, so that we mingle sul
phur with our incense (it is Gregory's comparison), even in our prayers
and holy addresses to God.
[2.] The unprofitableness and folly of our musings. Our thoughts
are set upon trifles and frivolous things, neither tending to our own
profit nor the benefit of others : Prov. x. 20, ' The heart of the wicked
is little worth ; ' all their debates, conceits, musings are of no value.
'The tongue of the just is as choice silver;' but all their thoughts
are taken up about childish vanity and foolish conceits : Prov. xxiv.
9, ' The thought of foolishness is sin ; ' not only the thought of wicked
ness, but foolishness. Thoughts are the first-born of the soul, the
immediate issues of the mind, yet we lavish them away upon every
trifle. Follow men all the day long, and take an account of their
thoughts. Oh ! what madness and folly are in all the musings they are
conscious to ! Ps. xciv. 11, ' The Lord knoweth the thoughts of man
that they are vanity.' If we did judge as God judges, all the thoughts,
reasonings, discourses of the mind, if they were set down in a table,
we might write at the bottom, Here is the sum and total account of
all, nothing but vanity.
[3.] The carnality and fleshliness- of our thoughts: Phil. iii. 19,
' They mind earthly things.' How sweet is it to us to be thinking of
worldly matters, how to grow great, to advance ourselves here ! This
carnal mind is very natural to us. We are in our element, and do
with a great deal of savour and sweetness think of these things ; it
makes our heart merry : but when we come to think of that which is
good, we are tired presently, and it is very tedious to spend our
thoughts upon them. Good things come upon us like a flash of
lightning, soon gone, but on carnal things we can spend our thoughts
freely. These carnal musings are stirred up by carnal desire or carnal
delight ; sometimes by a desire of worldly things, so they are forming
images and suppositions of those things they hope for ; as faith works
in a godly man, forming images and suppositions of that happy time
when they shall be gathered to God, and all holy ones, and rejoice in
his presence. He hath a faith, ' the substance of things hoped for,
the evidence of things not seen,' Heb. xi. 1, which represents his hopes
to him. So carnal men dream of preferment, riches, honours, vain
glorious applause ; they are looking out after their hopes, they send
their thoughts as messengers of the soul to forestall the contentment
of those carnal things which they do expect. Sometimes they are
employed by carnal delight, when the thing we muse upon' is enjoyed.
The complacency men take in any carnal enjoyment, it is part of this
vanity when we go musing upon our own worth and our own excel
lency ; as that king, Dan. iv. 30, ' Is not this great Babel that I have
built for the honour of my majesty ?' Men take some time every day
to worship the idol of self, and dote and gaze upon their own excel
lencies and achievements, their wisdom arid wit : Hab. i. 15, ' They
gather them in their drag, therefore they rejoice and are glad.' Or
else pleasing themselves in their estates, dialogising within themselves,
as the word is, Luke xii. 13, ' Soul, take thine ease ; thou hast goods
laid up for many years,' &c.
[4.] By the impiety and apparent filthiness of them. When men
160 SERMONS UPON PSALM CXIX. [SfiR. CXXIV.
are taken up with sin so as to act it over in their own minds, de
lighting themselves in fancying of sin, either by way of revenge or
lust, or any other such thing, as an unclean person sets up a stage in
his own heart : 2 Peter ii. 14, 'Eyes full of adultery/ or the adulteress;
their fancy is upon the beauty of women, their soul is set upon it.
3. The third tiling is po^/uara, devices. There are many de
vices and carnal inventions in the hearts of men which the scripture
takes notice of ; as
[1.] When men devise, debate in their judgments by carnal means,
without complying with God : James iv. 8, ' Cleanse your hands, ye
sinners, and purify your hearts, ye double-minded.' By vain thoughts
they mind carnal projects, how to get from under the judgment
without reformation, humiliation, and complying with God, by
human means or sinful shifts, without God's warrant and allowance :
Isa. ix. 10, when it was ill with them they hope to mend it : ' The
bricks are fallen down, but we will build with hewn stones ; the
sycamores are cut down, but we will change them into cedars.' The
state of our affairs is bad, but we can work it into better.
[2.] When men spend their time wholly to compass their carnal
end ; as he, Luke xii. 18, ' I will pull down my barns, and build
greater,' &c. When they sacrifice their precious thoughts to their
interest and lusts, and catering and progging how to satisfy carnal
nature, making provision for the flesh to fulfil it in the lusts thereof.
Or
[3.] When men's designs are plainly wicked, and tend to the
mischief of others : Prov. xvi. 30, ' He shutteth his eyes to devise
fro ward things ; moving hislips, he bringeth evil to pass.' Moving the
lips and shutting the eyes are gestures and postures of men that are
pensive and musing : Micah ii. 1, * Woe unto them that devise evil
upon their beds;' when men seek to spin and weave out a web of
wickedness, and carry on their sins with the greatest secrecy. This,
in short, is some taste of the vanity of our thoughts.
Secondly, What are the sins that do most usually engross and take
up our thoughts ? I answer
1. Uncleanness. Speculative wickedness makes way for active : 'He
hath committed adultery in his heart,' Mat. v. 28. There is polluting
ourselves by our thoughts, and this is a sin usually works that way.
2. Revenge. Liquors are soured when long kept ; so when we
dwell upon discontents they turn to revenge : Prov. xiv. 17, ' He that
is soon angry dealeth foolishly, and a man of wicked devices is hated.'
He that is passionate and soon angry is a fool ; but when a man is
not only angry but malicious, that puts him upon wicked devices ;
when he doth concoct his anger, he is a fool to purpose. Purposes of
revenge are most sweet and pleasant to carnal nature : Prov. xvi. 14,
' Frowardness is in his heart ; he deviseth mischief continually.'
When men are full of revengeful and spiteful thoughts.
3. Envy. It is a sin that feeds upon the mind, 1 Sam. xviii. 9.
Those songs of the women that Saul had slain his thousands, but
David his ten thousands, they ran in Saul's mind, therefore he hated
David. Envy is an evil disease, that dwelleth in the heart, and be
wrays itself mostly in thoughts.
VER. 113.] SERMONS UPON PSALM cxix. 161
4. Pride. Either pride in the desires or pride in the mind, either
vainglory or self-conceit ; this is entertaining our hearts with whispers
of vanity : therefore it is said, Luke i. 51. 'He hath scattered the proud
in the imagination of their hearts.' Proud men are full of imagina
tions.
5. Covetousness, which is nothing but vain musings and exercises
of their heart : 2 Peter ii. 14, ' A heart they have, exercised with
covetous practices.' And it withdraws the heart in the very time of
God's worship : Ezek. xxxiii. 31, ' Their heart goeth after their covet-
ousness.'
6. Distrust is another thing which usually takes up our thoughts,
distracting motions against God's providence.
Thirdly, Upon what grounds we are to make conscience of our
thoughts ?
1. Because they are irregularities contrary to the law of God. It
is said, Ps. xix. 7, ' The law of God is pure, converting the soul/ The
law of God differs herein from the laws of men. The commands of the
greatest and most mighty potentates upon earth can go no further
than the regulating of the conversation, for that is all they can take
account of ; but the law of God reacheth to the motions of the inward
man, and to the reducing of our thoughts to the obedience of God ; for
God hath a tribunal in the heart and conscience, he searcheth and
trieth the reins, knows all our thoughts afar off, and therefore it is
proper to him to give laws to our thoughts.
2. God hath declared much of his displeasure against them. The
devil's sin, for which he was cast out of heaven, was a sin of thought,
an. aspiring thought, possibly against the imperial dignity of God.
And so great were his judgments upon men, that he doth not so much
take notice of outward acts as of inward thoughts ; therefore, Gen. vi.
5, he threatened the old world for the imagination of the thoughts of
their hearts. We look to the stream, but God looks to the fountain.
Acts are hateful to men, because liable to their cognisance ; so Jer.
vi. 19, ' I will bring evil upon this people, even the fruit of their
thoughts, because they have not hearkened to my words, nor to my
law, but rejected it.' Nay, in God's process at the last day, when
God comes to judge the world, it is said, ' The secrets of their hearts
shall be made manifest/ 1 Cor. iv. 5. Men's inward debates, counsels,
reasonings, and thoughts, they shall be brought into the judgment.
3. Make conscience of thoughts, because among all sins thoughts
are most considerable, and that in these respects :
[1.] In respect of the subject. They are the sins of the highest
part of man, the mind, which is the leading .part of the soul. The
errors and irregularities of the lower part of the soul are not so con
siderable as the counsels, debates, reasonings, principles that we are
seasoned and guided by: Eom. viii. 7, ' The wisdom of the flesh is
enmity against God/ That which should be the guide to man, his
wisdom, puts him upon opposition. If sensual appetite were only in
the fault, it were not so much.
[2.] From their nature. They are the immediate issues of the
soul, the first-born of original corruption. The free acts of the heart
do discover more of the temper of it than words and actions that are
VOL. VIII. L
162 SERMONS UPON PSALM CXIX. [SfiR. CXXIY.
more remote. A man may be known by his thoughts, but not so
much known by his \v.ords and actions, for words and actions may be
overruled by by-ends and restraints of fear and shame. Men may
speak not as they would, do not as they would, but think as they
would. To curry favour with others, a man may refrain his tongue,
and do some unpleasing actions, or may profess opinions contrary to
his own mind ; but inward thoughts, being the immediate births of
the soul, very much discover the temper of the man. Hereby you
may take the best measure of your spirits. A gracious man is full of
gracious thoughts, and a wicked man full of wicked thoughts : Prov.
xii. 5, ' The thoughts of the righteous are right, but the counsels of
the wicked are deceit/ Our thoughts we can best judge by, being
the purest offspring of the mind, and the freest from restraint : Isa.
xxxii. 8, ' The liberal man deviseth liberal things.' The unclean man
is devising unclean things, the earthly man is always talking with
himself about building, planting, trading ; these things take up his
mind. You cannot judge of a fountain by the current of water at a
distance, six or seven miles off ; it may receive a tincture from the
channel through which it passeth ; but just at the fountain where it
bubbles up, there you can judge of the quality, whether sweet or
bitter water : so you cannot judge of the soul by things that are more
remote, and where by-ends may interpose: Mat. xv. 19, ' Out of the
heart proceed evil thoughts, murders, adulteries, fornications,' &c.
Evil thoughts come first ; other things come from the heart, but not
so immediately ; therefore, thoughts being so considerable, we should
make conscience of them.
[3.] They are considerable from their kind, here are the roots of all
evils. Everything that we do, every deliberate act that is done by a
reasonable creature argueth some foregoing thought, every temptation
is fastened upon the heart by some intervening thought. Before sin
be formed, brought forth, and becomes a complete sin, there are
musings, which are, as it were, the incubations of the soul, or sitting
a-brood upon the temptation : Isa. lix. 4, ' They conceive mischief,
and bring forth iniquity/ The mind sits a-brood upon sin. It is
thoughts that bring the heart and object together. First men think,
then they love, then they practise. Beating the steel upon the flint
makes the sparks fly out ; so when the understanding beats and
knocks upon the will by pregnant thoughts, by inculcation, that stirs
up the affections. These are the bellows which blow up those latent
sparks of sin that are in our souls ; therefore, if you would make con
science of acts, you should make conscience of thoughts. It is the
greatest imprudence that can be to think to do anything in reforma
tion when we do not take care of our thoughts. See, when God ad-
viseth us to return to him, Isa. Iv. 7, he saith, ' Let the wicked forsake
his way, and the unrighteous man his thoughts/ In vain do we lop
off the branches and let the root live. If we would forsake our way,
we must first forsake our thoughts. When certain fowl pestered a
man, he asked how he should be rid of them ? The answer was, The
nest must be destroyed, and they must be crushed in the egg. So
here is the best way of crushing the egg, by dashing Babylon's brats
against the wall. So much is implied in that place, Jer. iv. 14,
VER. 113.] SERMONS UPON PSALM cxix. 163
' Wash thine heart from. wickedness, that thou mayest be saved : how
long shall vain thoughts lodge within thee ? ' Wash thy heart, begin
there. Medicines applied to the outward parts will do no good, unless
the inwards be cleansed and purged ; so until the soul be cleansed
and purged from these evil thoughts, outward reformation will be to
no purpose.
[4.] They are considerable in regard of their number, they are most
numberless acts of the soul, Isa. Ivii. 20. The sea is. always working,
so the heart of man is always casting forth mire and dirt : Gen. vi. 5,
' Every imagination of the thoughts of man's heart is only evil contin
ually/ There is a mint in us that is always working towards that
which is evil. This is a means to humble us. The Lord knows the
best of our thoughts are but vain ; this is that which raiseth the account
in God's book of remembrance, which makes us more admire the riches
of his grace even to the very last. ' Let him forsake his thoughts/
Isa. Iv. 7. What then? 'I will multiply to pardon/ Certainly, if
thoughts be sins, God must not only pardon, but multiply to pardon.
Use 1. To humble us all, the best of us, from first to last. Vanity
of heart sticks to us. Oh, how many carnal thoughts haunt us wher
ever we go ! As thou walkest in the streets up and down, whereupon
do thy thoughts run ? The common vain thoughts should be laid to
heart. Have we not a God, a Christ to think of, sweet and precious
promises, heaven and glory, and the great concernments of our souls ?
and yet with what chaff do we fill our minds ! We go thinking of
every toy and trifle, grinding chaff instead of corn every day. Oh ! how
do we throw away our thoughts, rather than God should have them,
upon every vain thing ! It is very irksome a little to retire and re
collect ourselves, and think of God, Christ, and heaven ; but what a
deal of vanity do we take into our minds ! If our hearts were turned
inside outward, and all our thoughts liable to the notice of men, as they
are to the notice of God, what odious creatures should we be ! and have
we no reverence of the great God ? The Lord knows our hearts ; he
knows we have thoughts enough and to spare, more than we know
what to do withal, and he knows we are backward to exercise them
upon him, and things that lead to communion with him. These
thoughts are aggravated from the time, as upon God's day, for then
we are not to 'think our own thoughts/ Isa. Iviii. 13 ; a Christian is
then to sequester himself only for God. Nay, our vain heart be-
wrayeth itself in solemn duties ; a man cannot go to prayer but the
vanity of his thoughts will trouble him, and run about him when he is
hearing the word ; how do we course up and down like spaniels hither
and thither ! Yea, to humble ourselves because of our wicked thoughts,
our desperate thoughts against the being of God : Ps. xiv. 1, ' The
fool hath said in his heart there is no God/ Though we cannot open
our eyes but the creature presently doth show us something of God,
and call upon us whether we look upward or downward, yet how do
we vent this thought ? If there were no God, then we could live as
we list, without check and restraint. Thoughts which arise within us
against the truth of the gospel, as if it were but a well-devised fable ;
thoughts against the purity of God's laws, that we need not be so
strict, that it is but nice folly, that we shall do well enough without re-
164 SERMONS UPON PSALM CXIX. [SfiB. CXXIV.
penting, believing, minding the work of our salvation. Yea, we have
thoughts against the light of nature, filthy, unclean thoughts, such as
defile and stain the heart. Of earthly thoughts, how natural is that,
in musing upon that esteem, honour, greatness that we shall have in
the world ! How do carnal thoughts haunt us, and this not only when
we are in our natural condition, but even after grace ! And Christians
are mistaken that do not think those thoughts evil, though there be no
consent of the will. I confess there are thoughts cast into the mind
by Satan, but these not resisted, these cherished, fostered, they become
ours ; though they are children of Satan's getting, and may be cast
in, as the tempting of Christ was, by injection of thought ; but then
we entertain these things ; as weeds thrown over the wall are not to
be charged upon the gardener, but the envious man ; but if the gar
dener lets them lie there and root there, then it is his fault.
Use 2. Do we love the law of God ? Do we aim at a complete and
entire subjection to the will of God? Do we desire to serve him in
spirit ? Here is the evidence. Do we hate vain thoughts ? We can
not be free from them, but are they your burden ? A child of God
is pestered with them, though he hates them.
1. Do we give them entertainment ? Jer. iv. 23, ' How long shall
vain thoughts lodge within thee ? ' They may rush into a gracious
heart, but they do not rest there. Wicked men may have good
thoughts, but do not give them entertainment ; take a snatch and
away, but do not make a meal upon any spiritual truth ; there is an
occasional salute sometimes in wicked men of good things, but their
heart doth not dwell upon them.
2. Do you make conscience of them ? Do they put you upon re
morse, caution, watchfulness, frequent recourse to God for pardon and
grace ? Acts viii. 22, ' Pray, if perhaps the thoughts of thine heart
may be forgiven thee.' Are you humbled for them, as well as for
other sins, because these grieve the Spirit of God, are conceived there
where he hath his residence, chiefly in the heart ? Doth this trouble
you, that the Spirit should be grieved ?
Use 3. It presseth us to take care of our thoughts. Thoughts
fall under the judicature of God's word, Heb. iv. 12. Thoughts are
hateful to God : ' The thoughts of the wicked are an abomination to
the Lord,' Prov. xv. 26. And as they are hated of him, so he knows
them all, it is his prerogative to tell man his thoughts ; he under
stands our thoughts afar otf, Ps. cxxxix. 2. What thoughts we have
when we are walking, praying, employed in our calling, what comes
in, what goes out ; there is not a thought but God regards, and God
will reckon with us about our thoughts.
1. Look more earnestly after a principle of regeneration, Eom. viii.
5. They that are after the flesh, employ their wisdom about the
flesh, they are contriving for the flesh, savouring the things of the
flesh ; and they that are after the Spirit savour the things of God,
savour spiritual things. We must be renewed by the Spirit, The
ground brings forth weeds, but not flowers of itself ; so "our hearts
naturally bring forth vain thoughts, but they must be cultivated and
dressed. We must be renewed in the spirit of our mind. There is
nothing discovers the necessity of regeneration so much as this, that
VER. 113.] SERMONS UPON PSALM cxix. 165
we must take care of our thoughts. Moral restraints may prevent the
excesses of life, or regulate the outward man. If sin did lie only in
words and deeds, human laws and edicts would be enough, and we
needed no other discipline to bring us to heaven. There are excel
lent laws for bridling man's speech and practice, for these things man
can take notice of ; but he that is only good according to the laws of
man, his goodness is too narrow, is not broad enough for God. It is
the peculiar privilege of that judicature God hath set up to bring the
thoughts under. Look that there may be within you a spring of holy
thoughts.
2. Get a stock of sound knowledge. The mind of man is always work
ing, and if it be not fed and supplied with good matter, it works upon
that which is evil and vain. If there be not a plenty of good matter
wherein to exercise yourselves, the soul will necessarily spend itself in
vanity of thoughts. Now abundance of knowledge supplies and
yields matter. It is a good thing when our reins instruct us in the
night season, Ps. vi. 7, in the darkness and silence of the night; when
we are taken off from all company, books, worldly employment,
and distractions of sense, and the soul is left to itself, to its own ope
rations, then to draw out knowledge, and have our reins instruct us.
But men are barren of holy thoughts, and so are forced to give way to
vanity : Deut. vi. 6, 7, ' Bind them upon thy heart.' What then ?
* When thou awakest it shall talk with thee ;' that is, as soon as you
awake, before you have received images from abroad, a man is to
parley with his soul about the course of his service that day. Words
and thoughts are both fed by abundance in the heart. Thoughts are
but verla mentis, words of the mind, and words are but thoughts ex
pressed and languaged. Now if a man would have these things pre
sent when he is lying down and sitting up, then these words must be
in his heart. A man must have a good treasure within, that he may
bring forth out of his treasure things both new and old, Mat. xiii. 52.
When the mind is the storehouse of truth, he will ever be drawing
forth upon all occasions. He that hath more silver and gold in his
pocket than brass farthings, brings forth gold and silver oftener than
brass ; so he that is stored with divine truths, and full of the knowledge
of the Lord, his mind will more run upon these things, and will often
out of the treasure of his heart bring forth things that are good.
3. Inure yourselves more to holy meditation. There must be some
time to wind up the plummets, and lift up our hearts to God, Ps.
xxv. 1. For want of this, no wonder if men's thoughts are loose and
scattered, when they are left at random, when they are never solemnly
exercised in consideration of divine truth ; ver. 99 of this psalm.
4. Begin with God : Ps. cxxxix. 8, ' When I awake,' saith David, ' I
am still with thee.' As soon as we awake, our hearts should be in
heaven ; we should leave our hearts with God over-night, that we
might find them with God in the morning. We owe God the first-
fruits of our reason before we think of other things, for every day is
but the lesser circle of our lives. We should begin with God before
earthly things encroach upon us. Season your hearts with the thoughts
of his holy presence ; that is the means to make the fear of God abide
upon us all the day after ; and it is some recompense for those hours
166 SERMONS UPON PSALM CXIX. [SER. CXXV.
spent in sleep, wherein we showed not the least act of thankfulness to
God, to exercise our reason again ; and when we are awake we should
be thinking of God.
SERMON CXXV.
Tliou art my hiding-place and my shield : I hope in thy
word. VER. 114.
IN these words you have (1.) A privilege which believers enjoy in
God, and that is protection in time of danger. (2.) David's right to
that privilege, ' I hope in thy word.' From both the note will be
this :
Doct. They that hope in God's word for the protection which he
hath promised, will find God to be a shield and a hiding-place to
them.
1. I shall speak of the nature of divine protection, as it is here set
forth under the notions of a shield and hiding-place.
2. Of the respect which the word hath to these benefits.
3. Of the necessity and use of faith and hope in the word.
First, For the nature of this protection ; it is set forth in two notions,
a hiding-place and a shield. Upon which I observe :
1. David was a military man, and therefore often makes use of
metaphors proper to his function ; when he wandered in the wilder
ness and the forest of Ziph, and they yielded to him many a lurking-
hole, and so he knew the benefit of a hiding-place ; and being a man
of war, he was more acquainted with the use of a shield in battle.
That which I observe is this, that it is good to spiritualise the things
that we often converse with, and from earthly occasions to raise
heavenly thoughts. You will ever find our Lord Jesus so doing.
When he sat at meat in the Pharisee's house, he discourseth of eating
bread in his Father's kingdom, Luke xvi. 14. When he was at the
well of Samaria, he falls a discoursing of the well of life, of the water
that springeth up to eternal life, John iv. Again, when he was at the
feast of tabernacles, you will find there it was the fashion of the people
at that feast to fetch water from the pool of Siloam, and to pour it out
until it ran in a great stream ; and then at the feast of tabernacles
Christ cried out, ' He that cometh to me, out of his belly shall flow
rivers of living water,' John vii. He spiritualiseth that occasion.
Thus should we learn to turn brass into gold, and by a holy chemistry
to extract useful thoughts from these ordinary objects that we are cast
upon. Thus doth David ; he had been acquainted with the use of a
hiding-place and with a shield, and accordingly expresseth his confi
dence by these notions. The Septuagint renders it simply and without
the metaphor, My help and my undertaker ; but we, from the Hebrew,
My hiding-place, my shield.
2. Observe, again, both the notions imply defence and protection.
A shield is not a weapon offensive but defensive. Indeed elsewhere,
VER. 114.] SERMONS UPON PSALM cxix. 167
Deut. xxxiii. 29, God said to Israel, ' I am the shield of thy strength,
and sword of thy excellency.' God is a sword as well as a shield, a
weapon offensive as well as defensive, in behalf of his people. But
here both metaphors imply only defence and protection. It is not here
a hiding-place and a sword, but a hiding-place and a shield. Why ?
The godly are subject to many dangers and perils, from adverse
powers, spiritual and bodily, and therefore need much preservation and
defence.
[1.] The soul is in danger of Satan and his temptations. There are
spiritual enemies, that will put us upon the need of a shield and a
hiding-place : Eph. vi. 12, ' We wrestle not against flesh and blood,'
<fec. ; that is, not principally. We do not wrestle against bodily or
human powers ; outward agents are not principals but instruments.
Our chief war is with devils and evil spirits, who have a mighty
power over a great part of the world ; they are the rulers of the dark
ness of this world, the ignorant and carnal part of the world ; and
they assault us with much cunning and strength ; and invisible
enemies are the worst, none like to them for craft, for strength, for
malice, for number. They easily get the advantage over us by their
crafty insinuations, and applying themselves to our humours, and feed
ing every distemper with a bait suitable ; and they are always about
us, unseen and unperceived ; they lie in ambush for our souls, and
assault us in company and alone, in business and in recreations, in
the duties of religion, and in our ordinary affairs ; they follow us in
our retirements, and pursue us with unwearied diligence. No such
enemies as these for craft and subtlety of address. And then for their
power and strength, they have their fiery darts to throw upon us, ver.
16. They inject and cast in blasphemous thoughts, and enkindle
and awaken in us burning lusts, or fire us with rage and despair ;
their power is exceeding great, because they have the management of
fiery darts. And their malice is great ; it is not to hurt our bodies
chiefly, that is but the shell of the man, but the chief est part, our
immortal soul ; and therefore we need a hiding-place and a shield
when we have to do with spiritual wickednesses, that are always
assaulting us in this manner upon all occasions. And for their num
ber, there are many of them, and all engaged in this spiritual warfare
against the saints : we cannot dream of ease if we would be Christ's
soldiers. In the Gospel we find one man possessed with a whole legion
of them : Mark v. 9, ' My name is legion, for we are many.' They
cease not in this manner thus continually to assault and vex us, and
therefore we need a hiding-place and shield.
[2.] The bodies of God's people and their temporal lives are exposed
to a great deal of hazard and danger from evil men, who are ready to
molest and trouble us, sometimes upon one pretence, and sometimes
upon another. They that indeed would go to heaven, and have a
serious sense of the world to come upon their hearts, they are a differ
ent party from the world, and therefore the world hates them, John
xvii. 14 ; and Eom. xii. 2, ' Be not conformed to this world.' It was
never yet so well with the world but they were forced to stand upon
their defence ; and usually, as to any visible interest, they are the
weakest when their enemies are mighty and strong ; and therefore
168 SERMONS UPON PSALM CXIX. [SEE. CXXV.
they had need of a hiding-place to run to, and a shield to defend them,
to run to the covert and defence of God's providence.
3. Observe the difference between these two notions, hiding-place
and shield. Sometimes God is said to be our strength and our shield,
Ps. xxviii. 7. He furnisheth us within and without ; he strengthens
and fortifies the heart, then shields us and keeps off dangers. And
sometimes again he is said to be a sun and a shield, Ps. Ixxxiv. 11.
We have positive and privative blessings, or a sun to give us light,
and a shield to give us strength. He prorniseth to be both ; but
usually he so attempereth his providence, that where he is more a sun
there he is less a shield ; that is to say, the more sparingly he vouch-
safeth the knowledge of heavenly comforts, the more powerfully doth
he assist his people in their weakness by his providence. As the Jews
that were conversant about the shadows of the law, and lived under
the darkness of that pedagogy, God was less a sun to them than he is
to us ; but yet they knew more of his powerful providence, of his tem
poral protection. Now here it is a hiding-place and a shield ; what is
the difference between these ? God is a hiding-place to keep us out
of danger, and a shield to keep us in danger. Either we shall be kept
from trouble, that dangers shall not overtake us ; or, if they do over
take us, they shall riot hurt us ; they shall only serve for this use, to
make us sensible of God's defence, and to increase our thanksgiving
for our protection : for God hides us, and as a shield interposeth him
self between us and the strokes of our adversaries, those fiery darts
which are flung at us. Well, then, they imply, either God will keep
us from seeing the evil, or fortify us that the evil shall not hurt us.
One of these notions was not enough to express the fulness of God's
protection : a hiding-place, that is a fixed thing ; but a shield and
buckler, we may constantly carry it about with us wherever we go,
and make use of God's power and love against all conflicts whenever
we are assaulted. Again, on the other side, a shield were not enough
to express it, for that only respects actual assaults ; but God saves us
from many dangers which we are not aware of, prevents troubles which
we never thought of, Ps. xxi. 3.
4. Let us view these notions apart, and see what they contain for our
comfort.
First, Let us look upon God as a hiding-place. Men in great
straits, when they are not able to make defence against pursuing
enemies, they run to their hiding-place, as we shall see the Israelites
did from the Philistines : 1 Sam. xiii. 6, ' When the men of Israel saw
that they were distressed, they hid themselves in caves, in thickets, in
rocks, in high places, and in pits ; ' and so God's children, when they
are too weak for their enemies, seek a safe and sure hiding-place:
Prov. xxii. 3, 'A wise man foreseeth the evil, and hideth himself.'
Certainly there is a hiding-place for the saints, if we had but skill to
find it out ; and where is it but in God ? Ps. xxxii. 7, ' Lord, thou art
my hiding-place, thou slialt preserve me from trouble.' I do not
delight to squeeze a metaphor, and to make it yield what it intends
not ; yet these four things are offered plainly in this notion of a hiding-
place there is secrecy, and capacity to receive, and safety, and comfort.
1. Secrecy. It is not a fortress wherein a man does profess himself
VER. 114.] SERMONS UPON PSALM cxix. 169
to be, and to stand out assaults, but it is a hiding-place : Ps. xxvii. 5,
* In the time of trouble he shall hide me in his pavilion : in the secret
of his tabernacle shall he hide me ; he shall set me upon a rock.'
God's protection of his people is a secret hidden mystery, as every
thing is to a carnal man. The person hidden is seen abroad every
day following his business, serving his generation, doing that work
which God hath given him to do ; yet he is hidden while he is seen,
by the secret power and love of God dispensing of all things for his
comfort and protection ; the man is kept safe by ways which the world
knows not of. So Ps. xxxi. 20, ' Thou shalt hide him in the secret of
thy presence from the pride of man.' There is a secret power of God
by which they are upheld and maintained by one means or other,
which they see not and cannot find out.
2. The next thing considerable in a hiding-place is capacity to
receive us ; and so there is in God ; we may trust him with our souls,
with our bodies, with our peace, with our goods, with our good name,-
with our all. Our souls, all that concerns us between this and the day
of judgment, as St Paul did, 2 Tim. i. 12, ' I know whom I have be
lieved ; and I am persuaded that he is able to keep that which I have
committed unto him against that day/ He calls his soul and all the
concernments of it a thing that was left, and that he durst trust, in the
hands of God. Our soul is much sought after. Satan, that hath
lost the favour of God himself, envies that others would enjoy it,
therefore maligns the saints, pursues them with great malice and
power ; but put it into the hands of God, he is able to keep it. And
so for outward things, this hiding-place is wide enough for all that we
have, for goods, body, and good name : Ps. xxxi. 20, ' Thou shalt keep
them secretly as in a pavilion from the strife of tongues/ As the
hearts of men are in the hands of God, so are their tongues. There
is the same reason why we should trust in God for all things, when
we trust in him for one thing. And indeed, did we truly and upon
scripture grounds trust him for one thing, we would trust him for all
things. If we did trust him with our souls, we would without anxious
care trust him with our bodies and secular interests and concernments
also.
3. Here is safety till the trouble be over, and we may be kept as
quiet in God as if there were no danger : Ps. Ivii. 1, ' Under the
shadow of thy wings will I make my refuge until these calamities are
overpast/ There is an allusion to a chicken under the dam's wing,
when hawks, kites, and birds of prey are abroad ; that are ready to
seize upon them with their sharp beaks and talons ; they run to the
dam's wings, and there they are safe. So Isa. xxvi. 20, ' Come, my
people, enter thou into thy chambers, and shut the doors about thee :
hide thyself as it were for a little moment, until the indignation be
overpast.' There we have an allusion to a storm that is soon over, it
is a little cloud that will easily be blown over ; but in the meantime
here is a covert and a defence. The use of God's protection and love
is best known in a time of straits and difficulties.
4. There is not only safety but comfort ; as under the dam's wings
the chickens are not only protected but cherished. Christians, it is
not a dead refuge or hiding-place, but like the wings of the hen, which
170 SERMONS UPON PSALM CXIX. [SER. CXXY.
yield warmth and comfort to the young brood : Ps. xxxiv. 22, ' None
of them that trust in him shall be desolate.' There is sweet support,
and spiritual experience, and inward comforts ; so that a believer that
is hidden in the secret of God's presence fares better than all those
that have the world at will, and flow in ease and plenty, if he would
jud^e of his condition by spiritual considerations. Thus we have seen
the first notion, God is a hiding-place.
Secondly, God is a shield. He is often called his people's shield in
scripture. Now the excellency and properties of a shield lie in these
things :
1. In the largeness and breadth of it, in that it hides and covers the
person that weareth it from all darts that are flung at him, so as
they cannot reach him : Ps. v. 12, ' Thou wilt bless the righteous with
favour, thou wilt compass him as with a shield/ There is the excel
lency of a shield, to compass a person round about that the darts flung
at him may not reach him. There is a comfortable promise ; it runs in
other notions indeed, yet I will mention it upon this occasion, because
the expressions are so notable and emphatical : Zech. ii. 5, ' For I,
saith the Lord, will be unto her a wall of fire round about.' Mark
every word, for every word hath its weight. It was spoken when the
returning Jews were discouraged at their small number; they had not
enough to people their country and build their towns, nor to defend
themselves against their numerous and potent adversaries. Now
what shall they do ? God makes them this promise of a future in
crease, ' I will be a wall/ &c. And there are three promises included
in this one, viz., that he will be a wall, a wall round about them, and
a wall of fire round about them, which is a further degree. A wall !
there is a promise of that, Isa. xxvi. 1, ' We have a strong city ; sal
vation will God appoint for walls and bulwarks.' And a wall that
doth encompass them on every side round about, there is a promise of
that, Ps. cxxv. 2, ' As the mountains are round about Jerusalem, so
the Lord is round about his people, from henceforth even for ever ;'
he will be instead of all guards and defences. So likewise a wall of
fire ; not of brass or of stone, but of fire, that affrights at a distance,
and consumes near at hand. Here is enough for a refuge, and to stay
our hearts in the Lord's keeping. An allusion to those countries ;
when they travelled in the wilderness they were wont to make a fire
about them, to preserve them from wild beasts. Thus doth God ex
press his all-encompassing protection, he that is our shield.
2. The excellence of a shield lies in that it is hard and impene
trable. So this answers to the invincible power of God's providence,
by which he can break the assaults of all enemies ; and such a shield is
God to his people : Ps. cxiiv. 2, ' My strength and my shield, in whom
I trust.'
3. Shall I add one thing more ? Stones and darts flung upon a
hard shield are beaten back upon him that flings them ; so God beats
back the evil upon his enemies, and the enemies of his people : Ps.
lix. 11, ' Bring them down, Lord, our shield.' Shall I speak in
a word ? The favour of God is a shield : Ps. v. 12, ' With favour
wilt thou compass him as with a shield.' The truth of God is a
shield : Ps. xci. 4, ' His truth shall be thy shield and buckler.' And
YER. 114.] SERMONS UPON PSALM cxix. 171
the strength and power of God, that is our shield : Ps. xxviii. 7,. ' He
is my strength and my shield/
Well, now, you see how this defence and this protection is set forth,
' Thou art my hiding-place and my shield.' God accommodates him
self to lisp to us in our own dialect, and to speak in such notions as
we can best understand, for the help of our faith. Having opened the
nature of this defence, the next thing I am to do is to show
Secondly, The respect to the word, ' I hope in thy word.'
1. The word discovers God to be such a protection and such a de
fence to his people everywhere : Ps. Ixxxiv. 11, * God will be a sun
and a shield, grace and glory will he give.' As a sun, so he will give
all things that belong to our blessedness ; as a shield, so he will keep
off all dangers from us. The scripture shows not only what God can
do herein, but what he will do for our sakes. So Gen. xv. 1, saith
God to Abraham, ' I am thy shield and thy exceeding great reward.'
Abraham might be under some fear that the kings which he had
lately vanquished would work him some trouble, and then God comes
and appears to him and comforts him, and tells him, ' I am thy shield/
2. As the scripture doth discover God under these notions, so it in
vites us and encourageth us to put God to this use : Isa. xxvi. 20,
' Come, my people, enter into thy chambers, shut the door about thee,
and hide thyself as it were for a little moment.' There are chambers
where we may rest ; where are they but in the arms of God's protec
tion, in the chambers of his attributes, promises, and providence ?
The word invites us so to make use of God, to enter into him as into
a chamber of repose, while the storm is furious, and seems to blow
hard upon us. So Ps. xci. 1, ' He that dwellethin the secret place of
the Most High shall abide under the shadow of the Almighty.' He
that committeth himself to God for refuge shall not be thrust out, but
suffered to dwell there, and enjoy the benefit of a covert and defence.
3. The scripture assureth us of the divine protection, that certainly
it shall be so : Prov. xxx. 5, ' Every word of God is pure ; he is a
shield unto them that put their trust in him.' Do not think that
these are careless expressions, that dropped into the scripture by
chance. No ; they are the sure and pure words of the Lord, that will
yield a great deal of comfort, peace, and happiness. So Ps. xviii. 30,
' As for God, his way is perfect : the word of the Lord is tried : he is
a buckler to all those that trust in him.' God hath passed his word,
which he hath ever been tender of in all ages of the world ; he invites
us to depend upon it. Thus it assures us of the divine protection.
4. It directeth us as to the qualifications of the persons who shall
enjoy this privilege. Who are they ?
[1.] You might observe, all those that believe, and none but those
that believe ; he is a buckler and a shield to all those that trust in
him, Prov. xxx. 5 ; Ps. xviii. 30. Trust and have it. If you will
glorify God by faith, and depend upon him according to his word,
you will find it to be so. We miss of our protection and defence by
our doubts, unbelief, and distrust of God. All those that in time of
danger are duly sensible of it, and make use of God as their refuge
and hiding-place, shall find him to be that to them which their faith
expects from him.
172 SERMONS UPON PSALM CXIX. [SER. CXXY.
[2.] The qualification which the word directs us unto is this : those
that sincerely obey his covenant : Ps. Ixxxiv. 11, ' God is a sun and a
shield to those that walk uprightly ; ' and the same is repeated Prov.
ii. 7, ' God is a buckler to them that walk uprightly ;' and Isa. xxxiii.
15, 16, where God saith they that seek him shall dwell on high ; his
place of defence shall be the munitions of the rocks ; they shall be
preserved safe that fear him, and walk with him according. to the tenor
of his covenant. If you will not be faithful servants to God, how can
you expect he should be a good master to you ? Sincerely give up
your heart to walk with God exactly and closely, and he will not be
wanting to you. Others may be preserved by general providence, or
rather reserved to future judgment ; they may be kept until the pit be
digged for the wicked, Ps. xciv. 13, as a malefactor is suffered to live
till the place of execution be prepared. But to have this protection
in mercy, it supposeth we are in covenant with God, and walk sin
cerely with him.
5. It directeth us how to expect this blessing, in what manner;
only in the way and manner that it is promised, Zeph. iii. 3. Seek
righteousness, seek meekness, it may be you shall be hid ; not abso
lutely, but as referring it to God's will. There is the keeping of the
outward man, and the keeping of the inward man. As to the out
ward man, all things come alike to all ; the Christian is safe, whatever
becomes of the man ; the Lord will keep him to his heavenly kingdom,
2 Tim. iv. 17, 18. That which the Christian desires mainly to be
kept is his soul, that he may not miscarry, and blemish his profession,
and dishonour God, and do anything that is unseemly. I say, we
cannot absolutely expect temporal safety. The righteous are liable to
many troubles, therefore in temporal things God will not always keep
off the temporal stroke, but leave us to many uncertainties, or at least
hold us in doubt about it, that we may trust his goodness. When we
trust God we must trust all his attributes, not only his power, that he
is able to preserve, but his goodness, that he will do that which is best,
that there may be a submission and referring of all things to his will ;
as David, 2 Sam. xv. 26, * If he say, I have no delight in thee ; be
hold here am I, let him do unto me as seemeth good unto him.' God
will certainly make good his promise, but this trust lies not in an
absolute certainty of success. However, this should riot discourage
us from making God our refuge, because better promises are sure
enough, and God's keeping us in suspense about other things is no
evidence he will not afford them to us ; it is his usual course, and few
instances can be given to the contrary, to have a special regard to his
trusting servants, and to hide them secretly. They that know his
name will find it, that he never hath forsaken them that put their
trust in him, Ps. ix. 10. It is the only sure way to be safe ; whereas
to perplex our souls with distrust, even about these outward things,
that is the way to bring ruin and mischief upon ourselves, or turn aside
to crooked paths. Well, then, you see what respect the word hath to
this privilege, that God is a shield and a hiding-place. The word
discovers God under these notions, the word invites and encourageth
us to put God to this use, the word assures us of the divine protection,
it directeth us to the qualification of the persons that shall enjoy this
114.] SERMONS UPON PSALM CXIX. 173
privilege, they that can trust God, and walk uprightly with him ; and
it directeth us to expect the blessing, not with absolute confidence, but
leaving it to God.
Thirdly, The third thing I am to do is to show this word must be
applied by faith, ' I hope in thy word.' Hope is not strictly taken
here, but for faith, or a certain expectation of the blessing promised.
What doth faith do here ? Why, the use of faith is
1. To quiet the heart in waiting God's leisure: Ps. xxxiii. 20, ' Our
soul waiteth for the Lord ; he is our help and our shield.' If God be
our help and shield, then faith is quietly to wait the Lord's leisure ;
till he sends deliverance, the word must bear up our hearts, and we
must be contented to tarry his time: Isa. xxviii. 16, ' He that believeth
shall not make haste,' will not outrun God.
2. In fortifying the heart against present difficulties, that when all
visible helps and interests are cut off, yet we may encourage ourselves
in the Lord. When they were wandering in the wilderness, and had
neither house nor home, then Moses, the man of God, pens that psalm,
and how doth he begin it ? ' Lord, thou hast been our dwelling-place
in all generations/ Ps. xc. 1. What was wanting in sense they saw was
made up in the all-sufficiency of God. And so here is the use of faith,
when in defiance of all difficulties we can see an all -sufficiency in God
to counterbalance that which is wanting in sense. So doth David, Ps.
iii. 3, ' Lord,' saith he, ' thou art my shield and glory, and the lifter
up of my head/ Look to that psalm ; it was penned when David was
driven from his palace royal by Absalom : when he was in danger,
God was his shield ; when his kingdom and honour were laid in the
dust, God was his glory ; when he was under sorrow and shame, and
enemies insulting over him, when the people rose against him, and he
was in great dejection of spirit, God was the lifter up of his head.
This is getting under the covert of this shield, or compass of this
hiding-place.
3. The use of faith is to quicken us to go on cheerfully in our duty,
and with a quiet heart, resting upon God's love, power, and truth. So
David, Ps. cxxxi. 5, ' Into thy hands I commit my spirit, for thou hast
redeemed me, Lord God of truth/ David was then in great
danger ; the net was laid for him, as he saith in the former verse ;
and when he was likely to perish, what doth he do? He casts all
his cares upon God, and trusts him with his life, * Into thy hands I
commit my spirit/ that is, his life, safety, &c.
Use 1. Admire the goodness of God, who will be all things to his
people. If we want a house, he will be our dwelling-place ; if we
want a covert, he will be our shield, our hiding-place ; whatever we
want, God will supply it. There is a notable expression: Ps. xci. 9,
' Because thou hast made the Lord, which is my refuge, even the Most
High, thy habitation.' Mark that double notion ; a habitation is the
place of our abode in time of peace, a refuge the place of our retreat
in a time of war. Be it peace or war, God will be all in all ; he will
be a fountain of blessing to us in a time of peace, he will be our
habitation there where we have our sweetest comforts ; and then in
time when dangers and difficulties are abroad, God will be a refuge
and a place of retreat to our souls.
174 SERMONS UPON PSALM CXIX. [&ER. CXXV.
Use 2. To persuade us to contentation in a time of trouble. Though
we have not a palace, yet if we have but a hiding-place ; though our
condition be not so commodious as we do desire, yet if God will vouch
safe a little liberty in our service we must be content, if he will give
us a little safety though not plenty, for here is not our full reward.
And therefore it is well we can make this use of God, to be our shield
and hiding-place, though we have not that ample condition which a
carnal heart would fancy. God never undertook in his covenant to
maintain us at such a rate, nor thus to enlarge our portion ; if he will
vouchsafe a little security and safety to us during the time of our pil
grimage, we must be content.
Use 3. This should more encourage us against the evil of sin, since
God assures us of protection and defence against the evil of trouble.
If God did leave us to shift for ourselves, and never expressed himself
in his word for our comfort, then we were more excusable, though not
altogether, if we did shift and turn aside to crooked paths, because
we are under an obligation to obey, whatsoever it cost us. But when
he hath offered himself to be our shield and our hiding-place, to stand
by us, be with us, carry us through fire and water, all dangers and
difficulties, shall we warp now and turn aside from God ? Gen. xvii.
1, saith the Lord, ' I am God all-sufficient ; walk before me, and be
thou perfect.' There is enough in God ; why should we trouble our
selves, or why should we run to any practices which God will not own ?
Use 4. It presseth us to depend upon God's protection. Shall I
urge arguments to you ?
1. This is one. Every one must have a hiding-place. Saith
Solomon, The conies are a feeble folk, yet they have their burrows
and holes. All creatures must depend upon somewhat, especially the
children of God, that are exposed to a thousand difficulties. You
must expect to have your faith and patience tried if ever you come to
inherit the promises, and during that time it is good to have a hiding-
place and a shield.
2. Your hearts will not be kept in safety unless you make God your
strong defence. When Phocas fortified cities to secure his ill-gotten
goods, a voice was heard, Sin within will soon batter down all those
walls and fortifications. Unless God be our hiding-place and shield,
the strongest defences in the world are not enough to keep us from
danger. All the shifts we run into will but entangle us the more, and
drive us the more from God, and to greater inconvenience : 2 Chron.
xxviii. 20, as the king of Assyria to Ahaz ; he distressed him, but
helped him not. So many run away from God's protection, and seek
out means of safety for themselves, and will not trust him, but seek to
secure themselves by some shifts of their own. They do but plunge
themselves into troubles so much the more, and draw greater incon
veniences upon themselves. There is a great deal of sin and danger
in departing from God, and he can soon blast our confidences. All
those places of safety we fancy to ourselves can soon be demolished
and battered down. God will blast our carnal shifts.
3. It is a thing that we owe to God by virtue of the fundamental
article of the covenant. If you have chosen God for your God, then
you have chosen him for your refuge. Every one in his straits runs
YEK. 114.] SERMONS UPON PSALM cxix. 175
to the God he hath chosen. Nature taught the heathens in their
distress to run to their gods. You may see the pagan mariners, a sort of
men usually not much haunted with religious thoughts, yet when the
storm arose, the sea wrought and was tempestuous, danger grew upon
them, and they were afraid : ' They called every man upon his god/
Jonah i. 5 ; they were sensible that some divine power must give them
protection. It immediately results from the owning of a God, that we
must trust him with our safety ; and so, if we have taken the true God
for our God, we have taken him for our refuge and hiding-place : Euth
ii. 12, ' A full reward be given thee of the Lord God of Israel, under
whose wings thou art come to trust.' When Euth came to profess the
true God, by taking the God of Israel for her God, it is expressed thus ;
she did commit herself to his providence and protection : and therefore
covetousness, because of its trust in riches, is called idolatry ; it is a
breach of the fundamental article of the covenant, taking God for our God.
4. This trust ever succeeds well. It will be of great use to you to
still and calm your thoughts, and free you from many anxious cares,
and in due time it will bring deliverance according to his promise.
How may we thus trust in God ? Why ! commit and submit your
persons and all your conditions and affairs to his providence. This is
to trust in God, to make him your hiding-place and your shield.
These notions are often used in scripture, 2 Tim. i. 12 ; Prov. xvi. 3 ;
Ps. xxxvii. 5. If there be a thing to be brought about for you, commit
it and submit it to God ; he is able, wise, loving, and faithful ; he will
do what shall be for the best. Commit your comforts, your health,
liberty, peace, your all into God's hands, for he is the author of all; let
the Lord do what he will. This is to trust in God, when you can thus
without trouble or anxious care refer yourselves to the wise disposal
of his providence.
[1.] No hurt can come to you without God's leave. No creature
can move or stir, saving not only by his permission, but by his influ
ence. Others may have a will to hurt, but not power unless given
them from above, as Christ told Pilate. The devil is a raging adver
sary against the people of God, but he is forced to ask leave to touch
either Job's goods or his person ; he could not touch his skin, or any
thing that belonged to him without a commission from God, Job i. ;
nay, he must ask leave to enter into the herd of swine, Mat. viii. 31.
And Tertullian hath a notable gloss upon that. If God hath num
bered the bristles of swine, certainly he hath numbered much more the
hairs of the saints ; if he cannot enter into a herd of swine, he cannot
worry a friend of Christ's, without God's leave.
[2.] Consider how much God hath expressed his singular affection,
and his care and providence over his people. There are many
emphatical expressions in scripture ; that is one, Mat. x. 29, 30, ' The
very hairs of your head are numbered/ Mark, he doth not speak of
the heart, or hands, or feet, those that we call parts which are neces
sary to the conservation of life ; but he speaks of the excrementitious
parts, which are rather for convenience and ornament than necessity.
What is more slight than the shedding a hair of the head ? Thus he
expresses the particular care of his people. Again, Zech. ii. 8, ' He
that toucheth you toucheth the apple of his eye/ No part is more
176 SERMONS UPON PSALM CXIX. [SflK. CXXV.
tender than the eye ; and the apple of the eye, how hath nature
guarded it, that it may receive no prejudice ! So Isa. xlix. 15, ' Can
a mother forget her sucking-child ? ' c. See how his tender affection
and yearning bowels are expressed ; passions in females are most
vehement, therefore God alludes to mothers' affections. And mark, it
is not a child that can shift for itself, but a sucking- child, that is
wholly helpless, that was but newly given her to draw her love. Nature
hath left tender affections on the hearts of parents to their tender
infants ; yet if a woman should be so unnatural, ' Yet will I not forget
thee,' saith the Lord. Now, shall we not trust him, and make him
our hiding-place ? Isa. xxvii. 3, ' I the Lord do keep it ; I will water
it every moment ; lest any hurt it, I will keep it night and day/ God
will keep his people by day, lest by force they break in upon his
heritage ; and keep them by night, lest they steal in privily, and by
secret machinations hurt them.
[3.] Again, consider how many arguments there are to work us to
this trust. Sometimes the scripture teacheth us to argue from the
less to the greater : Mat. vi. 30, ' 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 ? ' Sometimes the
scripture teacheth us to argue on the contrary; from the greater to the
less, Kom. viii. 32. If God hath given us his Christ, will he not with
him freely give us all things ? Sometimes the scripture teacheth us
to argue from things past. God hath been your shield and helper, he
hath delivered from the mouth of the lion and bear, and this un-
circumcised Philistine shall be as one of them, 1 Sam. xvii. 37. Some
times from things past and present to things to come: 2 Cor. i. 10,
' Who hath delivered from so great a death, and doth deliver ; in
whom we trust that he will yet deliver/ Sometimes from things to
come to things present : Luke xii. 32, ' Fear not, little flock ; for it is
your Father's good pleasure to give you the kingdom/ Anne dabit
regnwn, et non dabit viaticum ? If he give a kingdom, will he not
give daily bread ? Will he not preserve you while he hath a mind to
use you ? Thus our unbelief is overpowered by divers arguments to
press us to this trust. Well, then, run to your security. How so ?
First, In defiance of all difficulty, own God as your hiding-place
and shield. David when he was driven from his palace royal, and
wandered up and down for his life, and when his enemies began to
say, Now there is no help for him in God, Ps. iii. 3 ; all Israel were
against him. Many there be which say thus : his son drives him
from his palace ; now there is no safety, nor defence ; but saith he,
* Lord, thou art my shield and my glory, and the lifter up of my head/
This is the way to get under the covert of his wing, when in the face
of all difficulties we will own God as our hiding-place.
Secondly, Sue out your protection by earnest prayer. God hath
given us promises as so many bonds upon himself, and we must put
these bonds in suit. Our necessity leads us to the promises, and the
promises lead us to the throne of grace : Ps. cxli. 9, ' I fly to thee ;
nide me, Lord ; keep me from the snare which they have laid for me/
Plead with him, and say, Lord, thou hast said thou wilt be my refuge
and hiding-place ; whither should a child go but to .its father ? and
VEIL. 115.] SERMONS UPON PSALM cxix. 177
whither should I go but to thee, for thou art my God ? Challenge
him upon his word. See how David expressetli himself : Ps. xvii. 7 r
8, ' Show thy marvellous loving-kindness, thou that savest by thy
right hand them which put their trust in thee. Keep me as the apple
of thine eye : hide me tinder the shadow of thy wings.' Go challenge
God upon his word : Lord, thou hast said thou wilt save those that
trust in thee, those that depend upon thee. The eye is offended with
the least dust, and nature hath provided a fence and covert for it.
Thus may we go to God, and challenge such kind of protection : Keep
me as the apple of thine eye, hide me under thy wings. As the dam
is ready to flutter and spread her wings over the young brood when
they fly to her, so will God.
Thirdly, Take notice whenever it is made good; give God his
honour when he hath been a hiding-place and protection to you, that
you may observe his providence : Ps. xviii. 30, ' As for God, his way
is perfect : the word of the Lord is tried : he is a buckler to all those
that trust in him.' Well, I have waited upon God according to these
promises, and lo ! it is come to pass as the Lord hath said. So Ps.
xxviii. 7, ' The Lord is my strength and my shield ; my heart trusteth
in him, and I am helped ; ' Gen. xlviii. 16, ' The angel of the covenant,
which hath fed me all my days, and redeemed me from all evil.' He
speaks of the faithfulness of God and of the mediator in all those
promises of protection.
Fourthly, Constantly make use of God. You may think this dis
course may be of no use to you, because you are out of fears and
dangers : why, you are constantly to make use of God, be it well or ill,
and to live upon God. All our comforts are from God, as well as our
support in trouble. Certainly he that lives upon God in prosperity,
will live upon him in adversity. Oh ! when you are w r ell at ease, and
abound in all things, you take these things out of the hand of God ;
you will learn better to make him your refuge. But he that lives
upon the creature in his prosperity, when the creature fails he will be
in utter distress, and know not what to do.
SERMON CXXVI.
Depart from me, ye evil-doers : for I will keep the commandments
of my God. VER. 115.
MOST of the passages of this psalm are directed to God himself; but
now he speaks to carnal men, shaking them off, as Christ will at the
last day. His speech is then, Mat. vii. 22, ' Depart from me, ye workers
of iniquity ; ' and so saith David, ' Depart from me, ye evil-doers.'
Whether David speaks this for his own sake, or for others' instruction,
as he doth many things in this psalm, I will not dispute. But certainly
the drift of this verse is to show, that if we intend to walk constantly
with God, we should keep at a distance from wicked men. Separation
from them is necessary for a conjunction with God. If they be not
God's, they should be none of yours, for you are his : * Depart from
VOL. VIII. 31
178 SERMONS UPON PSALM CXIX. [SEE. CXXVI.
me, ye evil-doers : for I will keep the commandments of my God/
Here
1. Take notice of the persons to whom he speaks, ye evil-doers.
2. What is said ; he renounceth all commerce with them, depart
from me.
The reason of this renunciation, for I will keep the commandments
of my God.
Where you may note
El.] The fixedness of his resolution, Twill.
2.] The matter resolved upon, I will keep the commandments, which
they broke or made light of, and so their friendship and company was
a hindrance to him.
[3.] The inducing consideration, my God ; he is the comfort and
refuge of my soul, more than all men are to me. Friends are dear,
but God should be dearer. None is ours so much as he is ; he is my
God, therefore it is him that I will please ; my God's commands I will
conform myself to.
All the business is to show on what grounds David bids the evil
doers depart from him.
1. It is either because of his confidence in God ; as ver. 114, ' Thou
art my hiding-place and my shield,' therefore depart. He did not fear
their disturbance or persecution, because God would protect him, so
as he should peaceably and cheerfully attend his service. This form of
speech is so used, Ps. vi. 8, ' Depart from me, all ye workers of iniquity,
for the Lord hath heard the voice of my weeping ; ' that is, Now I
reckon not of your assaults and molestations ; my God will carry me
through his work. Or
2. It is a renouncing of their aid and assistance offered upon ill
terms ; and so the meaning would be, that he would not stand by their
interest, or cry up a confederacy with them, and admit of any other
ways of safety but what were fully consistent with his duty to God.
Depart from me, as repelling their temptations and carnal counsel.
Christ saith to Peter, Get thee behind me, Satan, when he came with
carnal counsel ; so David saith, Depart from me ; you labour in vain
to draw me to commit wickedness with you : I must keep in with my
God, not with you: do his commandments, not follow your fancies. Or
3. It is a renouncing of all society with them, lest he should be
corrupted by their evil examples or their carnal suggestions and entice
ments. He seems to speak this as fearing a snare and hindrance by
their company and intimacy. This is the consideration that I prefer.
The points may be two :
1. That they which would have God for their God must keep his
commandments.
2. They that would keep his commandments must avoid the
company of the wicked.
Dock 1. They that would have God for their God must keep his
commandments.
This point I shall soon despatch, for it often comes in this psalm.
1. A covenant relation inferreth a covenant duty. You know the
tenor of the covenant runs thus, ; I will be your God, and ye shall be
my people/ Jer. xxxi. 33; Ezek. xi. 20; Zech. xiii. 9; and other places.
VER. 115.] SERMONS UPON PSALM cxix. 179
Where observe this : the stipulation is mutual ; there is something
which God offers, and something which God requires. A covenant is
not made up all of promises ; there is a stipulation of obedience, as
well as a promise of happiness ; and both must concur : a keeping the
commandments must be, as well as taking hold of the privileges of the
covenant : Ps. ciii. 18, ' To such as keep his covenant, that remember
his commandments to do them.' Both must concur.
'But let us observe distinctly what God offers and what God requires.
[1.] What God offers: He offers himself to be our God; that is, to be
a God to bless, and a God to govern and rule ; and so the offer of God
infers not only dependence upon him as he will be a God to bless,
but subjection to him as he will be a God to rule and govern. Those
that would have God's blessing must be under his dominion, for the
notion of our God implies a sovereign as well as a benefactor ; he doth
not leave us to our liberty to live as we list, for then he is not God
nor supreme. Therefore it is but equal and reasonable he should rule
and govern, and we obey.
[2.] But what he requires ; that maketh it the more plain. You
shall be my people ; that noteth separation from all others, and a
dedication to God's use, and a walking according to the tenor of that
dedication : Deut. xxix. 9, 10, ' This day thou art become the people
of the Lord thy God ; therefore obey the voice of the Lord thy God,
and keep his commandments, to love him, obey him, fear him, trust in
him.' Well, then, as God offers himself to be a God to rule and
govern us according to his will, so we, in giving up ourselves to be
his people, resign ourselves up to his government.
2. In point of gratitude as well as covenant obligation. If God, the
other contracting party, were our equal, as he is our superior, yet the
kindness we receive from our God should move us to do him all the
service we can. His kindness and grace in the covenant should make
us fearful to offend: ' They shall fear the Lord and his goodness,' Hosea
iii. 5 ; and careful to please God : ' To walk worthy of God unto all
well-pleasing,' Col. iii. 10. And therefore love is said to keep the com
mandments : love, which is enkindled by a sense of God's love to us in
the covenant of grace, will put us upon obeying and careful pleasing
of God.
Use 1. Information, to show us how we should make sin odious to
us, both by way of caution and humiliation ; caution against the
admission of sin, and humiliation because of the commission of it.
1. Caution. When thou art sinning, remember it is against thy
God, who hath made thee, who hath kept thee, who hath bought thee,
whom thou hast owned in covenant, who never showed any backward
ness to thy good. Is this thy kindness to thy friend, as he said, to sin
against God, thy best friend ? See, the covenant interest is produced
to stir up indignation against the offences of others : Jude 4, ' They
turn the grace of our God into lasciviousness.' There is very much in
that, that the grace of our God should be abused. So Isa. vii. 13, 'Is
it nothing to weary men, but will ye weary my God also ? ' Wilt
thou grieve the spirit of thy God, and violate his holy law ? If we
cannot endure an offence in another, much less in ourselves.
2. For humiliation. This should wound us to the quick, to sin
180 SERMONS UPON PSALM CXIX. [SEE. CXXVI.
against the Lord our God, Jer. iii. 25. Every sin is a breach of
covenant. What is simple fornication in others, is adultery in you, or
breach of marriage vow: Luke xv., 'I have sinned against heaven, and
before thee.'
Use 2 To press us to behave ourselves to God, as he is the Lord our
God. Why?
1. Otherwise you do but mock him : Luke vi. 46, ' Why call ye me
Lord, Lord, and do not the things which I say ?' Oui res nominisub-
jecia negatur, nomini illuditur, saith Tertullian it is but a mockery of
God to give him the title, and deny him the duty included in that title.
As the soldiers which saluted Christ with, Hail, king of the Jews, yet
at the same time spat in his face and buffeted him ; so for us to say,
My God: Mai. i. 6, ' If I be a lord, where is my fear ? If I be a
father, where is mine honour ? '
2. Consider, God will not be mocked, but will avenge the quarrel of
his covenant, Lev. xxvi. 25. A people that profess God to be their
God, all the judgments that shall come upon them, they come in pur
suance of God's quarrel, because they give God the covenant title, and
do not perform the covenant duty. There is hypocrisy in them, in that
they call him Our God, and make a show to be his peculiar people, and
in the meantime do neither serve him, love him, nor obey him as our
God. And there is plain treachery, in that we set up another god, the
lust and sin which we would gratify with the displeasure of God ; so
that we are not a people for him according to the covenant.
3. This God will bear us out in our work : Dan. iii. 17 ; ' Our God
whom we serve is able to deliver us/ You may promise yourselves all
that a God can do for you ; therefore let this persuade you to do as
David, firmly to resolve, and exactly to observe, all that he hath
required of us. First, Firmly to resolve upon a strict course of obed
ience. I will, saith David in the text ; I am resolved of it, whatever
cometh on it, or whatsoever temptations I meet with to the contrary.
Many are convinced of their evil courses, and that there is a necessity
to leave them, but want resolution, therefore are inconstant in all their
ways. Secondly, Exactly to observe ; I will keep the commandments of
my God. He that is our God, it is fit he should be obeyed in all
things: Micah vi. 8, 'Walk humbly with thy God.' You deny his
sovereignty by interpretation, if you stick at any precept of his.
Doct, 2. They that would keep the commandments of God must
avoid the company of the wicked.
1. I shall show how far the company of the wicked is to be avoided.
2. Why they that would keep the co.mmandments of God are to
do so.
First, How far the company of the wicked is to be avoided. On the
one hand
1 . There is necessary civil converse allowed ; for otherwise, as the
apostle saith, we must needs go out of the world, 1 Cor. v. 10. Neces
sary converse in buying, selling, trading, performing the duties of our
relations, it is allowed.
2. We must not forsake the church because of some wicked men
therein. In God's floor there is wheat and chaff. Saith Augustine,
Fugio paleam, ne hoc sim ; non aream, ne nihil sim I fly from the
VER. 115.] SERMONS UPON PSALM cxix. 181
chaff that I may not be it ; but I may not, I do not fly from the floor,
iest I be nothing. Christ maintained communion with the church
wherein there were men corrupt in manners, and bids us to hear those
that sit in Moses' chair, though they say and do not, Mat. xxiii. 1, 2.
3. We are not hindered from endeavouring the good of their souls ;
whilst there is hope and opportunity to gain them, we may converse
with them for their good. Thus Jesus Christ did converse with sin
ners to gain them : Luke xv. 2, ' The Pharisees murmured, saying,
This man receiveth sinners, and eateth with them.' It is one thing to
converse with sinners to harden them in their sins, another thing to
converse with them to gain them to God ; as physicians to heal the
sick, not as their associates to delight in their company. So we may
converse with them with all gentleness, remembering that we ourselves
were sometime foolish, disobedient, deceived, &c. Thus we must not
avoid them.
But yet we should avoid them so
1. That we should not be familiar with them. Eschew all unne
cessary voluntary fellowship and familiarity : Ps. xxvi. 4, ' I have not
sat with vain persons, neither will I go in with dissemblers.' We are
not to choose them for our companions, lest we be corrupted and
deadened by their example.
2. We are not to enter into a durable relation with them, such as
will put us upon continual converse. When we are at liberty, 2 Cor.
vi. 15, 'Be not unequally yoked together with unbelievers/ Parents,
upon any conveniences of estate or outward emoluments, are not to*
dispose of their children there where they may necessarily converse
with wicked persons : Exod. xxxiv. 15, ' Thou shalt not take of their
daughters to thy sons, lest they go a-whoring after thejr gods.'
Instances there are many of the great mischief that hath come by
entering into these durable relations with wicked men : Gen. vi. 2,
' The sons of God saw the daughters of men that they were fair ; and
they took them wives of all which they chose.' Men in the visible-
church are called the sons of God, they that were of the line of Seth ;.
and they that were of the line of Cain are called the daughters cl
men : to go in to them, because they are fair, or they are noble, or
because they are of our rank, this was the provoking sin that helped
to bring the flood upon them. So Ps. cvi. 35, ' They were mingled
among the heathen, and learned their works.' Solomon gave an
instance that he was corrupted by his wives. So it is said of Jehoram,
the son of Jehoshaphat, 2 Kings viii. 18, ' That he walked in the
way of the kings of Israel, as did the house of Ahab ; for the daughter
of Ahab was his wife, and he did evil in the sight of the Lord.' In
ecclesiastical stories we read of Valence the emperor, who married
with an Arian lady, and so was ensnared thereby, and became a cruel
persecutor of the catholics; as the best metals, mixed with baser
metals, are embased thereby.
3. If necessitated to keep company with them, because of our dwell
ings, relations, and business, let us not comply with them in their
sins: Eph. v. 11, 'Have no fellowship with the unfruitful works of
darkness, but rather reprove them/ We may freely converse with
such as we are bound to by the laws of necessity, but we must con-
182 SERMONS UPON PSALM CXIX. [SER. CXXVI.
verse with them with a great deal of caution, that we may not be
ensnared. David had no great liking to his companions, yet he was
forced to abide with them in the deserts : Ps. cxx. 5, 6, ' Woe is me
that I sojourn in Mesech, that I dwell in the tents of Kedar ; my soul
hath long dwelt with him that hateth peace.' The apostle would have
the wife to abide with the husband, 1 Cor. vii. 12, and servants to
abide with their masters, 1 Peter ii. 18, and children with their
parents, Eph. vi. 1 ; but no tie of that kind doth bind us to partake
with them in their sins. And being thus necessitated to their con
verse, we ought to have the more fear and caution. And thus Joseph
lived in Egypt untainted, and Nehemiah in Ahasuerus's court, and
Lot in Sodom, and Daniel in the court of Persia ; necessity forced
them thither, but all their care was to keep themselves unspotted from
the world in the places where they lived.
Secondly, Why they that would keep the commandments of God
are to do so.
1. Because it is hard to keep familiarity with them, and avoid and
escape the contagion of their example. Example in general hath a
great force, especially evil example ; the force of example is great.
Why ? Seneca gives the reason. Homines plus oculis credunt, quam
auribus, because an example strikes more upon the heart than a bare
word. Man, being a sociable creature, is mightily encouraged to do
as others do, especially in an evil example ; for we are more susceptible
of evil than we are of good. Sickness is sooner communicated than
health ; we easily catch a disease one of another, but those that are
sound do not communicate health to the diseased. Or rather, to take
God's own expression, that sets it forth thus, by touching the unclean
the man became unclean under the law T , but by touching the clean the
man was not purified. The conversation of the wicked hath more
power to corrupt the good, than the conversation of the virtuous and
holy to correct the lewd. The prophet tells us, Isa. vi. 5, ' I am a
man of unclean lips, and I dwell in the midst of a people of unclean
lips/ We soon increase our pollution by living among them. Jose-
phus relates that Agrippa at first was a lover of virtue and of his
country, that he stood for the liberty of the people of the Jews ; but
by conversing with Caligula the Roman emperor, being intimate and
familiar with him, learned his manners ; and as he affected divine
honours, so Agrippa too, and God smites him with lice, Acts xii. In
infected places we get a disease, though we feel it not presently ; so
secretly our hearts are tainted by example. As a man that walks in
the sun, unawares before he thinks of it his countenance is tanned, so
our hearts are defiled : Prov. xxii. 24, * Make no friendship with an
angry man, and with a furious man thou shalt not go.' The furies of
passion are so uncomely and so displeasing, that a man would think
that he should not take infection there, that the sight should rather
deter than invite him ; but insensibly we learn their ways when we
make friendship with furious and angry men ; for saith Solomon, in
the next verse, * Lest you learn his ways, and get a snare to thy soul/
Melancthon saith, By converse familiarly with the wicked, insensibly
we grow wicked. He that toucheth pitch is defiled, and a little leaven
leaveneth the whole lump, 1 Cor. v. 6.
VER. 115.] SERMONS UPON PSALM cxix. 183
2. They will molest and disturb us in the exercise of godliness by
their scoffs and persecutions ; you can never be acceptable to them if
you live as you should. Why ? For you will upbraid their consciences
by your lives, dart conviction and reproofs into them ; as Noah con
demned the world, Heb. xi. 7. Christ saith, The world hates me be
cause I testify of it that the works thereof are evil, John vii. 7. You
that live up to your profession, and do not run into the same excess of
riot with others, your estrangement of course revives guilt upon their
conscience, and therefore not to follow them in all things will be dis
tasteful. As sore eyes cannot endure the light, so they cannot endure
you if you are faithful to God. Diversity of humours cannot long agree
together. You must either be like them, or be hated by them. You
must either jump with them in all things, or expect a greater trouble.
Now there is less danger in the flight than fight. Now a total with-
drawment is better than a partial compliance.
3. They will seek to pervert us by carnal suggestions and counsels ;
as the Psalmist speaks, Ps. i. 1, ' Blessed is the man that walketh not
in the counsel of the ungodly.' Like troublesome flies, they will
always be buzzing about us to take share and lot with them, and impor
tunate suitors will prevail at length, Prov. i. 10-15, the enticings of
the wicked are spoken of : ' My son, if sinners entice thee, consent
thou not ; walk thou not in the way with them ; refrain thy foot from
their path/ &c.
4. Familiarity with them will be a blemish and scandal upon your
good name. Every man's company declares what he is. Birds of a
sort flock together. So that, if they rob not the conscience, they
wound the reputation, and we are polluted and defiled by being of the
same society, which a Christian should be tender of. When a
scandalous sin breaketh out in the church, the blot lies upon all.
The apostle tells us in Heb. xii. 15, ' When any root of bitterness
springs up, thereby many are defiled;' many are defiled, not only
by the contagion of the example, but the imputation of the fault ;
much more in private and intimate familiarity doth this hold good.
A carnal man delights in such as are like him, and run with him in
the same folly and sin. But when a man is changed, he will change
his company : Ps. cxix. 53, ' I am a companion of all them that fear
thee, and of them that keep thy precepts.' That is one thing David
avoucheth for his innocency. One wicked man falls in with another,
as the tenon doth into the mortise, and their spirits suit frequently :
Ps. Ix. 18, ' When thou sawest a thief, then thou consentedst with
him, and hast been partaker with adulterers/ There is no such out
ward sign to discover our temper.
5. If we have any love for God, and zeal for his glory, their com
pany must needs be grievous and offensive to us ; for how can they
that love God delight in their company that are always grieving the
Spirit of God with unsavoury speeches and a vain conversation ? Ps.
cxxxix. ^21, 'Do not I hate them, Lord, that hate thee ? and am
not I grieved with those that rise up against thee ? I hate them with
perfect hatred : I count them mine enemies.' So 2 Peter ii. 8, Lot's
* righteous soul was grieved from day to day.' It is not only said his
righteous soul was vexed, which is passive, but he is said to vex him-
184 SERMONS UPON PSALM CXIX. [SEE. CXXVI.
self at their wickedness, which is an active word. Injuries done to
God should touch us no less nearly than injuries done to ourselves ; it
will be a continual grief and vexation of heart to us. Well, then, how
can their company be acceptable to us, unless we have a mind to vex
and bring trouble upon ourselves ?
6. Our familiarity with them may be a means to harden them in their
sin, and our withdrawing a means to humble them : 2 Thes. iii. 6, 14,
* Withdraw yourselves from every brother that walketh disorderly :
and if any man obey not our word by this epistle, note that man, and
have no company with him, that he may be ashamed.' While you
company freely with them, you seem tacitly to approve their doing,
and make them more obstinate in their way. An alien from the faith
may be melted with kindness, but a brother that walketh' disorderly
is more ashamed if you withdraw from him, whereas otherwise you
seem to show approbation. He that biddeth him God-speed is par
taker of his evil deeds, 2 John 10, 11, as he seemeth to countenance
them in their damnable errors ; but now when a man lives as an outcast
from God's people, this may work upon his heart. Society with God's
children is not only a duty, but a privilege ; by the loss of this privilege
we are to make them sensible of the evil course wherein they are.
7. The great judgments that follow evil company ; therefore we
must riot voluntarily cry up a confederacy with them : Rev. xviii. 4,
* Come out of her, my people, that ye be not partakers of her sins, and
that ye receive not of her plagues.' In conversing with the wicked
there is a double danger infection of sin, and infliction of punish
ment : Prov. xiii. 20, ' A companion of fools shall be destroyed ; not
only fools, but their companions.' Lot, living among the wicked
Sodomites, he suffered with them. You know, when Sodom was as
saulted, Lot was taken prisoner, and his goods plundered as theirs
were, Gen. xiv. 12. Jehoshaphat being associated with Ahab, was in
danger of death, 1 Kings xxii. 37. The heathens were sensible that
wicked men were marked out for vengeance. The Athenians would
not wash in the same bath with the persecutors of Socrates ; so Polycarp
would not go into the same bath with Cerinthus, but said, The enemy
of truth is here ; let us depart hence, lest the bath fall down upon us. 1
Use 1. Reproof of their foolhardiness that rush upon evil company,
and fear nothing. What ! are your hearts so good that you think
scorn that any company should hurt you ? Consider, is sin grown
less dangerous than it was ? or are we come to such a height of perfec
tion as to be above temptation to sin ? Or have we so good a command
of ourselves that we need not take such care of our company ? that we
shall do well enough though we play about the cockatrice's hole, and
run into all companies and societies without fear ? Good David here
in the text is fain to proclaim, ' Depart from me, ye workers of ini
quity/ and to banish them out of his company : and David exceeded
us in holiness, and surely we live in more wicked days than he did.
See how it succeeded with Peter : he would venture into the high
priest's hall, and sit with the company there, and how did it succeed
with him ? It brought him to a denial of Christ. Eve was bold with
1 Irensous relates this of the apostle John, giving Polycarp as his authority : Adv.
Hcer. iii. 3. ED.
VER. 115.] SERMONS UPON PSALM cxix. 185
the serpent, and the Virgin Mary shamefaced with an angel, Luke i.
29, 30 ; and you know how it fell out both with the one and the
other : one was a means to ruin all mankind, and the other to repair
it. What is the matter ? Is not sin the same as it was ? and is not
human nature as bad as ever ? What spells and charms have we
about ourselves that the people of God had not heretofore ? Or are we
more fortified, and so are less watchful ? Shall we be running still
upon the pit's brink, and show how far we can go and not fall in ?
Are all those cautions out of date that bid us shun the occasions of
sin ? and is not evil company one of the chiefest of them ? Yet some
men can frolic it in all companies, revel and dance, run to plays, and
no harm they think of all this. Solomon says, Prov. iv. 14, 15,
'Enter not into the path of the wicked, and go not in the way of evil
men ; avoid it, pass not by it, turn from it, and pass away.' See
how he heaps up words. Did he trifle and speak needlessly when
with such earnestness he pressed this, that we would be careful of as
sociating with wicked men ? Surely no ; and yet men are for all
companies, as if there were no danger to their souls.
Use 2. Let us be persuaded to shake off the society of the wicked.
Depart from them that depart from God, and would draw you along
with them. But chiefly should we shun them, because bad company
is the pest arid bane of godliness. Under the law, a man that had a
running issue, whoever touched him was unclean, Lev. xiv. 4. And
so it is here ; you are defiled by your conversing with them. Men
of different humours, spirits, interests, how can they agree ? Either
you must abate somewhat of your zeal, or you can never suit if you
enter into friendship with them. You cannot deal so plainly against
their sins, or gainsay them in their evil practices, but will wax cold
by little and little. If you be in defiance with them, that will make
way for calumny and all manner of injuries; therefore it is better
never to begin acquaintance with them. Consider, again, if none of
this fall out, yet their company will be a loss to you ; as it spendeth
time arid hindereth you of many opportunities of religious privacy
and service of God ; so, if no other way you had a loss by them, they
would not better you ; for they are not company you expect to gain by.
As he said, Nunquam ad te accedo, quin doctior recedam, quin
sanctior I never came to such an one but I went away more learned
and holy. Certainly a Christian should choose such for his company
that he might say, I go away more holy, otherwise his company would
be a loss to us.
But to pursue this argument a little further. To give some obser
vations, then some helps against evil company.
First, Some observations.
1. This concerns young ones especially, and those that are not in a
radicated state of grace. Indeed, it concerns all. If you mean to
keep close to God, you must divorce your heart from them ; but chiefly
young ones, that are either left to choose, or not confirmed in their
choice, for the danger to them is greater than to others. Oh ! how
many young ones are undone by carnal company ! Eusebius tells us
of a young man that was bred up under St John, who by evil company
was not only drawn to be a robber, but the prince and captain of
186 SERMONS UPON PSALM CXIX. [SER. CXXVI.
robbers (Euseb. lib. iii. c. 23), until St John went out and met him.
And Gregory the Great speaks of Gordiana, his own aunt, that was
drawn off from the love of God, and the strictness of a holy life, after
the death of her two sisters, Tharsylla and jEmiliana, by her com
panions. And St Augustine, lib. viii. Confess, cap. 8, Quern fructum
liabui miser aliquando in us quce mine recolligens erubesco, maxime
in illofurto, in quo ipsumfurtum amavi, niliil aliud ; et ipsum esset
niliil, et ego eo misertor, et tamen solus id non fecissem. Sic recordor
animum tune meum, solus omnino id non fecissem, ergo amavi consor
tium eorum cum quibus id fed Lord, what cause have I to be
ashamed when I remember these things, especially the theft, where I
loved the theft for the theft's sake ! What was the gain but a few
apples stolen ? And yet, saith he, I had never done it if I had been
alone ; oh ! it was the company of them that drew me to this theft.
Then afterwards, It was my companions drew me to this. nimis
iniqua amicitia ! seductio mentis investigabilis cruel friendship !
when they said, Come, let us go and do it ; I was ashamed not to be
shameless, and as evil as they. When, then, in this waxen age, youth
are above all to avoid the company of evil-doers.
2. We must not only take heed that we be not inured to evil, but
also that we be not deadened to that which is good. Example may
corrupt us either way. Neglect of God will keep us out of heaven, as
well as profaneness. Now, alas ! how easily are we leavened with
deadness and formality by our company ! Frequent society with dead-
hearted formalists, or persons merely civil and moral, whose conference
is empty, unsavoury, barren, may much divert our hearts from keaven,
and do us a great deal of mischief. The apostle tells us, Heb. x. 24,
we should ' consider one another to provoke unto love and to good
works/ Our dulness and backwardness is such that we need the
most powerful helps.
^ 3. ^Of all evil company, the company of seducers, those that cause
divisions and offences in the church, and broach novel opinions, ought
to be avoided : Eom. xvi. 17, ' Mark them which cause divisions and
offences, contrary to the doctrine which ye have learned, and avoid
them ;' 2 John 10, 'If any man bring another doctrine, receive him
not into your house, neither bid him God-speed ;' 1 Tim. vi. 5, and
men that are given to perverse disputings, ' from such withdraw thy
self.' Error is more catching than vice, and more spreading. It is
more catching, the face of it being represented with the loveliness of
some pretence or other ; whereas foul actions are found hateful and
more contrary to natural conscience ; and besides, it is more spreading.
Vice is like a duel ; it killeth but one. Error is like a war that
destroys many at once ; therefore we should not be familiar with these.
Erroneous apprehensions in religion carry a marvellous compliance
with a man's natural thoughts.
4. It is not enough to avoid bad company, but we must choose that
which is good. A man must have friends ; the use of them in this
life is very great. Man. is a sociable creature, as Aristotle speaks ;
company and friendship we must have. Christ himself was not with
out his peculiar friends ; there was Peter, James, and John, that were
the flower of the apostles, that were conscious to his transfiguration
VEE. 115.] SERMONS UPON PSALM cxix. 187
and his agonies. We must have our friends and our society, so that
the advantage of good company is very great : Prov. xiii. 20, ' He
that walketh with wise men shall be wise ;' their example will allure
and excite to holy emulation, and their counsel and instruction will he
a great help in the business of religion. Even Saul, being among the
prophets, had his raptures, 1 Sam. xix. 23. So living in the company
of godly men, and seeing, hearing, and conferring with them of good
things, leaveth some impression.
Secondly, Some helps and considerations.
1. Consider what is our chiefest good. This is principium univer-
salissimum. The last end or chiefest good is the principle which doth
influence all our actions. And certainly, if men fix their last end
aright, it will have an influence upon all they do ; our company, our
business, our recreation, our holy duties. Well, now, consider what
is your chiefest good and your last end. If pleasure were our chiefest
good, and if we had nothing else to do but to pass away the time, and
to get rid of melancholy, there would need no great care in the choice
of our company. But enjoying the blessed God, that is our last end
and chiefest good: everything must be answerable to help you to
heaven.
2. A sincere resolution to walk with God, to keep in with God firmly
set ; for here David saith, ' Depart from me, ye evil-doers ; for I will
keep the commandments of my God.' His resolution was set, there
fore he shakes them off. When Kuth's resolution was set, Naomi left
off persuading. When Paul's company saw his resolution, that he
went bound in the spirit, they ceased, saying, ' The will of the Lord
be done/ Acts xxi. 14. So this will fortify against all suggestion ;
they will be discouraged from haunting you more when you are
resolved.
3. Our company will be a great part of our happiness in heaven :
Heb. xii. 22, ' We are come to the heavenly Jerusalem, and to an
innumerable company of angels, to the general assembly and church
of the first-born, which are written in heaven ;' and Mat. viii. 11,
' They shall sit down with Abraham, and Isaac, and Jacob, in the
kingdom of heaven.' Company will be a great part of our happiness,
and for the present it will be a great hindrance or a great further
ance ; therefore, when we think of this, it will make us choose those
with whom we shall converse to all eternity, that we may say, Now I
shall change places, but not my company ; I shall but go from saints
to saints.
4. Bad company can yield you no comfort hereafter when trouble of
conscience comes. When your heart begins to wound you, they cannot
or will not help : Mat. xxvii. 4, ' What is that to us ? see thou to that/
If they draw you to inconvenience, when it comes upon you they will
yield you no relief or comfort. Well, he that considers he is to die
and give an account, will not displease God to please men.
188 SERMONS UPON PSALM CXIX. [SEB. CXXVII.
SERMON CXXVII.
Uphold me according unto thy ivord, that I may live ; and let me not
be ashamed of my hope. VER. 116.
IN the former verse, David had bound himself by a firm resolution to
keep the commandments of his God. Now presently he turneth to
prayer, ' Lord, uphold me according to thy word, that I may live ;
and let me not be ashamed of my hope.' Our purposes and resolutions
will not hold out without God's confirming grace. David, that would
have the wicked depart from him there, would have God draw nigh
to him here. Both are necessary if we would keep the commands.
The company of the wicked, as a great impediment, must be removed :
' Depart from me, ye evil-doers ;' and then the assistance of God must
be entreated : ' Uphold me according unto thy word/ &c. Two things
he begs of God in this verse :
1. Confirmation in waiting.
2. The full and final accomplishment of his hope.
In the first request there is
1. The blessing prayed for, confirmation or sustentation, uphold
me.
2. The ground or warrant of asking, according unto thy word,
Some translations have it, ' by thy word/ making it the instrument of
his support.
3. To what end, that I might live.
In the second request an argument is intimated, that frustration or
disappointment of his hope would bring shame.
I begin with the first, the blessing prayed for, sustentation and
support, ' Uphold me/ David speaketh not this with respect to his
outward man, as if God should keep him alive, maugre the rage of
his enemies. Indeed, God doth uphold his creatures in that sense, by
his outward providence and divine maintenance. But he speaketh
this of his inward man, the support of the soul, that God would sup
port him in a way of faith and comfort. In ver. 114, ' Thou art my
hiding-place and my shield : I hope in thy word.' Now, Lord, that
I might live, keep up the life of this hope. And ver. 115, ' I will
keep the commandments of my God.' And now he desires God would
support him in a way of courage and obedience. Hence observe
Doct. Sustaining grace is necessary to the saints. Confirmation in
a state of grace is as necessary to them as conversion to it.
There is a twofold grace which God gives habitual and actual ;
either he works upon us per modum habitus, infusing grace, perma-
nentis, or else per modum auxilii transientis.
First, There is habitual grace, called in scripture the new heart and
new spirit, Ezek. xxxvi. 26 ; and by St John called a7rep/j,a avrov,
1 John iii. 9. the abiding seed ; and by St Paul, 2 Cor. v. 17, Kaivri
KT'LO-IS, the new creature. All these expressions intend those fixed
and permanent habits which are the principles of holy actions.
Secondly, There is actual grace, for the former is not enough to
carry us through all duties, and to uphold us in all the varieties of
VER. 116.] SERMONS UPON PSALM cxix. 189
this mortal condition. Why? Quia non totaliter sanat hahitual
grace works not a total, but only a partial cure. Though there be
the new creature wrought, though there be an abiding seed, yet there
is something of sin, and something of the flesh still left in the soul.
Therefore we want perpetual supplies of actual grace. Now this kind
of grace serveth for divers uses.
1. To direct us in the exercise of grace formerly received. A ship
already rigged needs a pilot ; so, although God hath renewed the heart,
yet there needs direction how to exercise and put forth that grace that
we have received ; therefore David, Ps. cxix. 5, ' Oh, that my ways
were directed to keep thy statutes ;' and 2 Thes. iii. 5, ' The Lord
direct your hearts into the love of God/ &c. In the exercise of every
grace we need new directions from God.
2. To excite and quicken the habits of grace. This is like blowing
up the sparks of fire that are buried under the ashes. There needs
continual excitation, which is often sought by the saints : ' Quicken
me, Lord, according to thy word.' And draw me, saith the spouse,
Cant. i. 4.
3. This actual grace serves for this use, to strengthen them in the
operation, and to facilitate the work. This is that which is expressed
Ps. cxix. 32, ' When thou shalt enlarge my heart ;' that when the
inclination of the renewed heart to good things is powerfully set
a-work, this is like filling the sails with a good wind, which carries on
the ship merrily to its port and haven.
4. Use it to sustain, protect, and defend the grace that we have
against the assaults and temptations and varieties and casualties of the
present life. And this is that which is meant here, ' Uphold me,
Lord, that I may live.' Now this use of God's actual assistance by
way of sustentation and protection is necessary for us upon three
grounds (1.) Because of the natural changeableness of our spirits.
(2.) Because of daily assaults from Satan. (3.) Because of the great
impression which our temporal condition makes upon us.
[1.] Because of the natural changeableness of our spirits. Man of
himself is an unstable creature. Take him at the best, he is but a
creature, and to be a creature and to be mutable is all one. God
found no stability in the angels; they are creatures, and therefore
they might sin. God only is impeccable ; and why ? Quia Deus est,
because he is God. But all creatures may fail ; angels fell, and Adam
fell in innocency ; and how can we hope to stand unless God uphold
us ? The best of God's children are often troubled with fits of unbe
lief and decays of love ; their faith and love are not always at one stay
and tenor, but sometimes more and sometimes less. David felt the
waverings, and was afraid of himself; therefore saith to God, ' Uphold
m.e, that I may live.' And so all that have any spiritual experience
see that without continual grace they cannot live, and keep body and
soul together. They find that often purposes and resolutions are upon
them to those things that are good, but within a while their hearts
sink again. Such is the inconstancy and uncertainty of their affec
tions ; now, they hope, anon they fear ; now a great flush of affections,
anon dead again ; now humble, anon proud ; now meek, anon pas
sionate ; now confident, then full of fears and anguish ; like men sick
190 SERMONS UPON PSALM CXIX. [SER. CXXVII.
of an ague, sometimes well and sometimes ill. What a Proteus
would even a good man seem, if all his affections and passions were
visible and liable to the notice of the world ! None differ so much
from them as they seem to differ from themselves. Sometimes they
are like trees laden with fruit, at another time they are like trees in
the winter, which, though they seem to have life in the root, yet to
appearance they differ little from those that are stark dead. Nay, in
those very particular graces for which they are eminent, how have they
failed ! Abraham, that was the father of the faithful, so eminent for
faith, yet in Abimelech's country he discovered much carnal fear, Gen.
xx. Moses, that was the meekest man upon earth, yet in what a
froward passion was he when he struck the rock twice, Num. xx. 10,
11, ' And he spake unadvisedly with his lips/ Ps. cvi. 33, which God
took so heinously, that he only gave him a sight of Canaan, and would
not permit him to enter. Peter is noted to have the greatest fervency
and zeal of all the apostles (you know he had so much courage that
he ventures against a band of men that came to attack Christ), and
yet how was he surprised with cowardice and sinful fear at a damsel's
question ! And therefore we need this sustaining grace, and to go to
God : ' Lord, uphold me.' The wards of the lock are held up only
while the key is turned, so God must uphold us or we fall. Or let
me express it thus : As meteors are kept up in the air while the sun
stays, that which first drew them up must keep them up, or else they
fall to the ground ; so we sink presently when this sustaining grace is
withdrawn. Or as Moses, when he was but a while in the mount with
God, how soon the people fell to idolatry ! So if God be but away we
shall be found as unstable as water.
[2.] Because of the daily assaults of Satan. When a poor soul is
gotten out of his hands, he pursues him with continual malice, 1 Peter
v. 8 ; no less doth he aim at than the utter destruction of our souls,
and wrestles to recover the prey, to plunge us in that estate of misery
wherein himself lies; therefore we must be defended and protected
every day. When cities are besieged, they are not left to their ordi
nary strength and standing provision, but fresh supplies of men and
ammunition are sent to their relief ; so God deals with us. As we are
unstable creatures, we need the continual assistance of God, for all
depends on him, in esse, conservare, and operari. But here is another
consideration to help to uphold us under assault. When the disciples
were tossed to and fro, and shaken with sundry temptations, then
Christ prays than their faith may not fail, begs further assistance,
Luke xx. 31 ; so when Paul was buffeted by Satan, God makes him
a promise of additional grace : 2 Cor. xii. 9, ' My grace is sufficient
for thee.' We need further help from God, that we may stand against
his batteries and assaults.
[3.] Because of the great impression which our temporal condition
makes upon us. We are now happy, anon afflicted. Now, as unequal
uncertain weather doth afflict the body, so do our various conditions
distemper the soul. To abound and to be abased, to be up and to be
down, to carry an equal hand in unequal conditions, is very hard, and
will call for the supporting strength of God's Spirit. So the apostle,
Phil. iv. 12, 13, ' I know how to be abased, and how to abound ; every
VER. 116.] SERMONS UPON PSALM cxix. 191
where and in all things I am instructed both to bo full and to be
hungry, both to abound and to suffer need : I can do all things through
Christ which strengtheneth me.' From that place let me observe
something.
(1.) That we are subject to change of conditions in outward things ;
sometimes in credit, sometimes in disgrace; sometimes rich, some
times poor ; cut short by the providence of God ; sometimes sick,
sometimes in health ; sometimes enjoy all things comfortably, at other
times reduced to great necessity. Now it is very hard to go through
all these conditions, not to be dejected on the one side or puffed up on
the other.
(2.) Observe again from that place, either of these conditions have
their snares, so that we need all the grace that possibly we can get to
avoid them. Some think that snares and temptations lie but on one
side, namely, they think it is easy to be rich, and to maintain hope
and comfort in God then ; but it is hard to be poor, and to be desti
tute of all things. When they have nothing to live upon, they cannot
see how they should live by faith, or keep from murmurings, repinings,
or uncomely dejections and sinkings of heart. On the other side,
some think it easy to be poor and religious ; but how to keep a good
conscience in a full estate, where there is so rough to draw them from
God, to keep down pride and security, and to live under a lively sense
of the comforts of the other world, to do this in the midst of opulency,
this is hard. There are indeed temptations on both hands.
(3.) Observe, again, some that have held well in one condition have
failed in another. One sort of temptations have a greater force upon
some spirits than others have. When God hath kept men low, they have
been modest and humble ; but when they have been exalted, then they
have showed themselves, their pride, their disdain, their forgetfulness
of God, their mindlessness of the interest of Christ. On the other hand,
others have carried it well in prosperity, yet when the bleak winds of
adversity are let loose upon them, they are withered and dried up.
Some cannot encounter terrors, others blandishments. As the prophet
saith of Ephraim, he is a cake not turned, that is, baked only of the
one side, very dough on the other ; so it is with many men ; on one
side of providence they seem to do well, but when God puts them in
another condition they have foully miscarried. 1 Kings xiii. the
young prophet that could thunder out judgment against the king,
when the old prophet enticed him, he is gone.
(4.) Nay, and which is more, to have these conditions to succeed
one another makes the temptation the greater. To be cast down,
after that we have got on the top of the wheel, and have tasted of the
world's happiness, is the greater trial. And so on the other side, to
be lifted up after extreme misery; sudden changes affect us more.
Now, to possess things without love, or lose them without grief ; to
be temperate and sober in the enjoyment of worldly happiness, or to
be meek and patient in the loss of it ; or to exercise a Christian mode
ration as to all these dispensations ; it is a very hard thing to keep the
heart steady and right with God ; and therefore we need the influence
of God's special grace, as the apostle presently adds, ' I can do all
things through Christ that strengthens me.'
192 SERMONS UPON PSALM CXIX. [SEE. CXXVII.
Use. To press us to look after this upholding and sustaining grace,
that as we come to God, so we may keep with God. In some cases
perseverance is more difficult than conversion ; it is a harder thing to
persevere than to be converted at first. In the first conversion we
are mainly passive, if not altogether, but in perseverance active. It
is God that plants us into Christ, but when we are in Christ we ought
to walk in him. As an infant in the mother's womb before it is born
lives by the life of the mother, and is fed and grows by the mother's
feeding, without any concurrence of its own ; but when born, indeed
it is suckled by the mother still, but the child sucks itself, and applies
nourishment to itself ; and the more it grows, the more the care of its
life is devolved upon itself; so the first conversion is chiefly God's
work, and when converted we cannot persevere without his help, but
the care of the spiritual life is more devolved upon us than before.
God doth give perseverance as well as conversion : 2 Peter i. 5, 'We
are kept by the power of God through faith unto salvation ; ' but so
that more is required to be done by us when converted than in con
version itself. Eph. ii. 10, the apostle tells us that we * are his
workmanship, created in Christ Jesus unto good works ;' there is an
action required of us. What is conversion ? A consent to the terms
of the gospel convenant, that is the great act of conversion on our part.
But now perseverance is the fulfilling of the duty of this covenant.
Now it is more easy to consent to the terms than to make them good.
As in the matrimonial contract, the promise of the duties proper to
that relation is more easy than the performance ; so the consenting to
God's covenant, all the business is to make it good, because of our
unstable nature, manifold temptations, and great discouragements
in the way of holiness. Certainly, to keep in the life of grace in the
soul is a very hard thing. The Israelites, after they were brought to
consent to receive Moses for their captain to lead them to Canaan, yet
when they came out of Egypt, and had trial of the difficulties of the
way, and were exposed to so many dangers, they were ever and anon
desiring to return. So it is with us ; it is hard to hold out against
all assaults ; many things will be interposing, and breaking your reso
lutions, and taking you off from God. The flesh will be interposing,
so that you must often say, as Kom. v. 12, ' We are not debtors to the
flesh, to live after the flesh/ to fulfil it in the lusts whereof. And the
world will be threatening, and you must say as they, Dan. iii. 16; * We
are not careful to answer thee in this matter/ Dangers will grow
upon us and increase, and then we must say, as Esth. iv. 16, 'If we
perish, we perish.' Friends will be soliciting, and you must say, as
Paul, Acts xxi. 13, 'What mean you to break my heart? I am
ready to die for Christ ;' or as Christ said to his mother, John ii. 4,
' Woman, what have I to do with thee ? ' ' Must I not be about my
Father's business ? ' Seducers will be persuading, and we must be
ready to say, as Acts iv. 19, ' Whether it be right in the sight of God
to hearken unto you more than unto God, judge ye/ JSTay, God
himself will seem to discourage us, and to be against us ; and you
must even say to God, as Job xiii. 15, ' Though thou slay me, yet will
I put my trust in thee/ To keep up this life in this vigour of faith
and this courage of obedience in the midst of all these interposings, is
VER. 116.] SERMONS UPON PSALM cxix. 193
a very difficult, hard work. What then ? Therefore go to God : ' Lord,
uphold me, that I may live.'
1. Ask it of God earnestly, because of your necessities. Secondly,
In faith, because of his all-sufficiency. First, earnestly, because of
your necessities. Without God's upholding a man, he hath within
himself no power to withstand any the least temptation or occasion
unto sin. There is no evil so foul, nor sin so grievous, but there is a
possibility that we may fall into it. Ps. xix. 13, David saith, * Keep
back thy servant from presumptuous sins.' Mark the expression,
' keep back ;' it implies that he felt an inclination and readiness in
his heart, and therefore desires God to hold the bridle of grace the
more hard upon him : Lord, keep back thy servant. When Satan
disguiseth a gross sin with a plausible and tempting appearance, and
when he bribes the flesh with some pleasure or advantage, oh ! how
soon is lust set agog and the heart overborne by the violence of its own
affections ! and how soon do we faint and are discouraged when we
are exercised variously with divers assaults on this hand and that !
Secondly, In faith, because of God's all-sufficiency : 1 Peter v. 10,
' The God of all grace make you perfect, establish, strengthen, settle you.'
Observe the title that he gives to God, ' The God of all grace ;' it notes
that he hath good store, and hath a gracious inclination to give it. And
then he reckons up the several kinds of graces. What would you have ?
Would you keep that which you have already attained to? The
Lord establish you. Would you increase what you have ? The Lord
perfect you. Would you act what you have with life and vigour, and
grow more resolute ? The Lord strengthen you. Would you grow
more resolute against difficulty ? The Lord settle you. So the apostle,
2 Thes. ii. 17, ' The God of all grace comfort your hearts, and estab
lish you in every good word and work.' There is an all-sufficiency in
God to help you, and carry you through all trials and all your diffi
culties. Therefore ask it of God.
2. Do not forfeit this assisting grace by presumptuous sins. God
withdraws his protection and defence when we provoke him : Isa. lii.
2, * Your sins have separated between you and your God, and made
him hide his face from you ;' and Hosea v. 15, ' Now I will go to my
own place,' I will leave them to themselves, ' till they acknowledge
their iniquity.' David prays for this after he had fallen foully : Ps.
li. 12, ' Lord, uphold me with thy free Spirit.' He had lost his strength
in God, his largeness of love ; he wanted the assistances of God's grace ;
he had been tampering with forbidden fruit : Lord, come again ;
1 Lord, uphold me with thy free Spirit.'
3. Do not expose yourselves to temptation, for you are weak and
cannot stand without confirming grace, which is not at your beck, not
given out according to your pleasure, but he giveth us ' to will and to
do/ Kara ev&oKiav, ' according to his good pleasure/ Phil. ii. 12.
Christians ! when we will try mysteries, and run into the mouth of
danger, and be dealing with them that are apt to seduce us into evil,
God will no more show the power of his grace than Christ would show
a miracle to satisfy Herod's curiosity and wanton fancy. Oh ! there
fore, let us not unnecessarily and unwarrantably throw ourselves upon
the enticements of sin. For instance, as if no evil company could
VOL. VIII. N
194 SERMONS UPON PSALM CXIX. [&EB. CXXVII.
infect, or no carnal sports corrupt, or ambitious affectation of high
places, when God doth not call us up by the voice of his providence ;
this doth but increase our temptation. When we will be rushing into
places of danger, as Peter into the high priest's hall, we go thither
without our defence. A man that is sensible what will do his body
hurt is very cautious how he meddleth with it. The like care should
we have of our souls.
The second thing in the text is the ground and warrant of his
request, ' According to thy word ;' or by thy word, as some read it.
God hath promised support to those that wait upon him : Isa. xl.
29, 31, 'He givetti power to the faint, and to them that have no might
he increaseth strength. They that wait upon the Lord shall renew
their strength ; they shall mount up with wings as eagles, they shall
run and not be weary, and they shall walk and not faint/ Before their
full and final deliverance come, they shall have present support and
strength renewed to them every day. This note should quicken us :
1. To pray to God for grace to stand with the more confidence.
God hath promised to uphold those that cleave to him, and run to
him ; therefore say, Lord, thy word bids me to hope ; though I am an
unstable creature, I will hope in thy word : Ps. xxxi. 24, ' Be of good
courage, and he shall strengthen your heart, all ye that hope in the
Lord.' Though nothing else be stable, yet this is stable.
2. Bless God and own his grace ; look upon it as a fulfilling of his
promise, if you have susteutation, or any strength renewed upon you,
though your trials and temptations are yet continued to you: Ps.
cxxxviii. 3, * In the day when I cried, thou answeredst me, and
strengthenedst me with strength in my soul.' It is an answer of
prayer, fulfilling of a promise, when we have strength to persevere
without fainting ; though we be not delivered, to have support before
the deliverance come. I thank God, saith St Paul, for the susten-
tation I have. Great sustentation I have, though spiritual suavities I
taste not many. It is matter of thanksgiving and comfort if we have
but sustentation, and keep up the life of grace in the soul, though we
taste not Christ's banquets and dainties.
The third circumstance is the end, ' That I may live.' David speaks
not this of bodily life, not the life of nature, but the life of grace.
And then the note is this
Doct. The children of God do not count themselves to live, unless
their spiritual life be kept in good plight.
David, that enjoyed the pleasure and honour of the regal state, he
doth not count that to live, though he were king in Israel, of an
opulent and flourishing kingdom, and had mighty successes and
victories over the people round about him, but when his heart was
upheld in the ways of God. So Col. iii. 3, 'Your life is hid with
Christ in God.' They had a life visible, as other men had; but your
life, that which you chiefly esteem, and indeed count to be your life,
is a hidden thing.
Here I shall inquire (1.) What is this spiritual life. (2.) Show
that there is a spiritual life distinct from the natural. (3.) The ex
cellency of the one above the other. (4.) When this spiritual life is
in good plight.
VER. 116.] SERMONS UPON PSALM CXTX. 195
1. What is meant by spiritual life ? It is threefold a life of
justification and sanctification and glorification.
[1.] The life of justification. We are all dead by the merit of sin.
When a man is cast at law, we say he is a dead man : ' Through
one man's offence all were dead/ Rom. v. 5. We are sensible of it
when the law cometh in with power, Bom. vii. 9 ; we begin to awaken
out of our dead sleep. God's first work is to awaken him and open
his eyes, that he may see he is a child of wrath, a condemned person,
undone, without a pardon. When the law- came, ' sin revived and I
died ;' before he thought himself a living man, in as good an estate as
the best ; but when he was enlightened to see the true meaning of
the law, he found himself no better than a dead man. Now, when
justified, the sinner is translated from a sentence of death to a sentence
of life passed in his favour ; and therefore it is called justification of
life, Rom. v. 18, and John v. 29, ' He that belie veth shall not enter
into condemnation, but hath passed from death to life;' that is, is
acquitted from the sentence of death and condemnation passed on him
by the law.
[2.] The life of sanctification, which lies in. a conjunction of the
soul with the spirit of God, even as the natural' life is a conjunction of
the body with the soul. Adam, though his body was organised and
formed, was but a dead lump till God breathed the soul into him ; so
till our union with Christ, by the communion of his Spirit, we are
dead and unable to every good work. But the Holy Ghost puts us
into a living condition : Eph. ii. 4, 5, ' We were dead in trespasses
and sins, yet now hath he quickened us.' There is a new manner of
being, which we have upon the receiving of grace.
[3.] Life eternal, or the life of glory, which is the final result and
consummation of both the former ; for justification and sanctification
are but the beginnings of our happy estate ; justification is the cause
and foundation, and sanctification is an introduction or entrance into
that life that we shall ever live with God.
2. Now this life is distinct from life natural, first, for it hath a dis
tinct principle, which is the Spirit of God ; the other a reasonable
soul : 1 Cor. xv. 45, ' The first man Adam was made a living soul, the
last Adam was made a quickening spirit.' Parents are but instru
ments of God's providence to unite body and soul together : but here
we live by the Spirit or by Christ, Gal. ii. 20 ; God and we are united
together. Then we live when joined to God as the fountain of life,
whence the soul is quickened by the Spirit of grace. This is to live
indeed. It is called the life of God, Eph. iv. 18, not by common in
fluence of his providence, but by special influences of his grace.
Secondly, It is distinct in its operations, Unumquodque operatur
secundum suam formam, as things that move upward and downward
according to their form ; so the new nature carrieth men out to their
own natural motion and tendency. Walking as men, 1 Cor. iii. 3,
and walking as Christians, are two distinct things. The natural and
human life is nothing else but the orderly use of sense and reason ;
but the divine and spiritual life is the acting of grace in order to
communion with God, as if another soul dwelt in the same body: Ego
non sum ego. Old lusts, old acquaintance, old temptations, knock at
196 SERMONS UPON PSALM CXIX. [SER. CXXVII.
the same door, but there is another inhabitant. Thirdly, Distinct in
supports. Hidden manna, meat indeed, drink indeed, John vi. 55.
There is an outward man and an inward man ; the inward man hath
its life as well as the outward. And as life, so taste : Omnis vita
gustu ducitur. The hidden man must be fed with hidden manna,
meat and drink that the world knows not of ; its comforts are never
higher than in decays of the body, 2 Cor. iv. 16. A man is as his
delight and pleasure is ; it must have something agreeable. Fourthly,
Distinct in ends. The aim and tendency of the new nature is to God ;
it is from God, and therefore to him, Gal. ii. 19. It is a life whereby
a man is enabled to move and act towards God as his utmost end, to
glorify him, or to enjoy him. A carnal man's personal contentment is
his highest aim : water riseth not beyond its fountain. But a gracious
man doth all to please God, Col. i. 11, to glorify God, 1 Cor. x. 31 ;
and this not only from his obligations, Eom. xiv. 7, 8, but from his
being, that principle of life that is within him, Eph. i. 12. A man
that hath a new principle cannot live without God ; his great purpose
and desire is to enjoy more of him.
3. The excellency of the one above the other. There is life carnal,
life natural, and life spiritual. Life carnal, as much as it glittereth
and maketh a noise in the world, it is but a death in comparison of the
life of grace : 1 Tim. v. 6, ' She that liveth in pleasure is dead whilst
she liveth ; ' and ' Let the dead bury their dead/ Luke ix. 60 ; and
dead in trespasses and sins. None seem to make so much of their
lives as they, yet dead as to any true life and sincere comfort. So
life natural, it is but a vapour, a wind, and a little puff of wind, that is
soon gone. Take it in the best, nature is but a continued sickness,
our food is a constant medicine to remedy the decays of nature : most
men use it so, alimenta sunt medicamenta. But more particularly -
(1.) Life natural is a common thing to devils, reprobates, beasts,
worms, trees, and plants ; but this is the peculiar privilege of the chil
dren of God, 1 John iv. 13. Therefore God's children think they have
no life unless they have this life. If we think we have a life because
we see and hear, so do the worms and smallest flies. If we think we
are alive because we eat, drink, and sleep, so do the beasts and cattle.
If we think we live because we reason and confer, so do the heathens
and men that shall never see God. If we think we have life because
we grow well and wax strong, proceeding to old age, so do the plants
and trees of the field. Nay, we have not only this in common with
them, but in this kind of life other creatures excel man. The trees
excel us for growth in bulk and stature, who from little plants grow
up into most excellent cedars. In hearing, smelling, seeing, many of
the beasts go before us ; eagles in sight, dogs in scent, &c. Sense is
their perfection. Some see better, others hear better, others smell
better ; all have a better appetite to their meat, and more strong to
digest it. For life rational, endowed with reason, many philosophers
and ethnics excel Christians in the use of reason. Our excellency
then lieth not in the vegetative life, wherein plants excel thee ; nor in
sensitive, which beasts have better than thou ; nor in the reasonable,
which many reprobates have, which shall never see the face of God ;
but in life spiritual, to have the soul quickened by the spirit of grace.
VEB. 116.] SERMONS UPON PSALM cxix. 197
(2.) Life natural is short and uncertain, but this eternal grace is an
immortal flame, a spark that cannot be quenched. All our labour and
toil is to maintain a lamp that soon goeth out, or to prop up a taber
nacle that is always falling; when we have made provision for it,
taken away this night, &c. ; it is in the power of every ruffian and
assassin: but this is a life that beginneth in grace and endeth in
glory. (3.) The outward life is short, but yet we soon grow weary of
it ; but this is a life that we shall never be weary of. 1 Kings xix.
4, Elijah requested for himself that he might die. The shortest life
is long enough to be encumbered with a thousand miseries. If you
live to old age, age is a burthen to itself : ' Days come in which there
is no pleasure/ Eccles. xii. 1 ; but you will never wish for an end of
this life. (4.) In the preparations and cosfcs which God hath been at
to bring about this life at first. Without any difficulty God breathed
into man the breath of life, Gen. ii. 7 ; but to procure this life of
grace, God must become man, and set up a new fountain of life in our
natures, John x. 20. And not only so, but to die : John vi. 51, ' My
flesh which I give for the life of the world.' Consider the price paid
for it. God would not bestow it at a cheaper rate than the death of
his only Son. (5.) In the provisions of it : Isa. Ivii. 10, ' the life of thy
hands.' With a great deal of toil and labour we get a few supports
for it ; but this is fed with the blood of Christ, influences of grace, and
comforts from the Spirit ; not with gross things, but sublime, high,
noble. (6.) In the use for which it serveth. It fitteth us for com
munion with God, as the other fits us for communion with men.
Things can have no communion with one another that do not live the
life of one another. We dwell in God, and God dwelleth in us. (7.)
Its necessities are greater, which show the value of the life. The
higher the life, the more dependence. Things inanimate, as stones,
need not such supplies as things that have life. Where plants will
not grow, they must have a kindly soil. Among plants the vine needs
more dressing and care than the bramble ; beasts more than plants ;
their food appointed God hath most left to man's care, as the instru
ment of his providence ; man more than beasts, saints more than rnen,
much waiting upon God. No creature so dependent, in need of such
daily supplies, as the inward man. (8.) Its sense is greater. There is
a greater sensibleness in this life than in any other life. All life hath
a sweetness in it. As any life exceedeth another, so more sensibleness ;
a beast is more sensible of wrong and hurt than a plant. As the life of
Ji man exceedeth the life of a beast, so more capable of joy and grief.
As the life of grace exceedeth the life of a man, so its joy is greater, its
grief is greater, trouble of conscience, a wounded spirit. So the joy of
Miints is unspeakable and glorious, peace that passeth all understanding.
4. When is this life in good plight ? It showeth itself in these two
effects (1.) A comfortable sense of God's love. (2.) A holy disposi
tion to serve and please God. The vitality of it lieth in these two
graces faith and love ; when they are kept up in their height and
vigour, then it is a life begun. It lieth in the height of faith, appre
hending and applying God s love to the soul : I live by faith ; and the
height of love swaying and inclining the heart to obedience, 2 Cor. v.
14. Therefore they desire God to uphold them, that they might be
198 SERMONS UPON PSALM CXIX. [SEE. CXXVIII.
kept in heart and comfort, and in a free inclination to serve him.
Now when they find any abatement of faith, so that they cannot re
joice in the promises as they were wont to do, they count themselves
dead ; or when their inward man doth not delight itself in the law of
God, but they are dull and slow to good things, they look upon them
selves as dead. But on the other side, when they find the vigour of
this life in them, they are merry and glad ; when they feel their
wonted delight in prayer and holy exercises, this is that they mainly
prize. That which is not seen and felt is as if it were not to their
comfort, not to their safety.
Use. To exhort us all to look after this life, and when you have got
it, to be very chary of it. First, look after this life. You that are
alienated from the life of God through ignorance and hardness of heart,
be invited to come to him ; it is for life : Job ii. 4, ' Skin for skin, and
all a man hath, will he give for his life/ We all desire life ; vile things
that live excel more precious that are dead : ' A living dog is better
than a dead lion,' Eccles. ix. 4. A dog was an unclean beast, and of
all creatures a lion is the most noble and generous. A worm is more
capable of life than the sun. Now, if life natural be so sweet, what is
life spiritual ? No such life as this ; it fits us for communion with
God and blessed spirits. Christ chideth them, ' You will not come to
me that you might have life.' Better you had never lived, if you live
not this life of grace. When beasts die their misery dieth with them,
but yours beginneth. Secondly, If you have this life begun, be chary
of it. If the bodily life be but a little annoyed we complain pre
sently ; but why are you so stupid and careless, and do not look after
this, to keep the spiritual life in good plight ? Let your prayers and
desires be to have this life strengthened ; make this your prayer, to be
strengthened with might by his Spirit in the inner man. A Christian
maketh this to be his main comfort and his main care. Oh ! how busy
are we to provide for the outward man, that we may be well fed, well
clothed ! Most men's care is for back and belly. Oh ! be more care
ful for the inner man ; let that be refreshed with the blood of Christ
aud the comforts of the Spirit. Be careful for the soul, that you may
keep up a lively faith, and a constant sense of blessedness to come, and
so rejoice in God. Oh ! how much time and pains do men waste in
decking and trimming the body, when in the meantime they neglect
their souls ! We may all fall a- weeping when we consider how little
we look after this inner life, to keep that in heart and vigour.
SERMON CXXVIII.
And let me not be ashamed of my hope. Hold tliou me up, and I shall
/be safe ; and I will have respect unto tliy statutes continually.
VER. 116, 117.
IN the former verse I observed David begs two things confirmation
in waiting, and the full and final accomplishment of his hopes.
Something remains upon the 116th verse, ' Let me not be ashamed of
VERS. 116, 117.] SERMONS UPON PSALM cxix. 199
my hope.' Hope follows faith, and nourisheth it. Faith assures there
is a promise ; hope looks out for the accomplishment of it. Now David,
having fixed his hope upon the mercies of God, begs, ' Let me not be
ashamed ;' that is, that hope may not be disappointed, for hope dis
appointed brings shame. Man is conscious of the folly and rashness
in conceiving such a hope : Job vi. 20, ' They were confounded, because
they had hoped ; they came thither, and were ashamed.' They looked
for water from the brooks of Terna, but when they were dried up they
were confounded and ashamed. That breeds shame when we are
frustrated in our expectations. There is a hope that will leave us
ashamed, and there is another hope that will not leave us ashamed ;
for David goes to God, and desires him to accomplish his hope.
There is a Christian hope that is founded upon the mercies and pro
mises of God, and encouraged by experience of God, that will never
deceive us. I shall speak of that hope that will bring shame and
confusion ; and that is twofold worldly hope and carnal security.
1. Worldly hopes, such as are built upon worldly men and worldly
things. Upon worldly men, they are mutable, and so may deceive us ;
sometimes their minds may change, the favour of man is a deceitful
thing. As Cardinal Wolsey said in his distress, If I had served God
as diligently as I have done the king, he would not have given me
over in my grey hairs ; but it is a just reward for my study to do him
service, not regarding the service of God to do him pleasure : * Let God
be true, and every man a liar.' A man makes way for shame that
humours the lusts of others and wrongs his conscience; and first or
last, they will find it is better to put confidence in God than the
greatest potentates in the world, Ps. cxviii. 8 ; and therefore it should
be our chief care to apply ourselves to God, and study his pleasure,
rather than to please men, and conform ourselves to their uncertain
minds and interests. To attend God daily, and be at his beck, is a
stable happiness; the other is a poor thing to build upon. Men's
affections are mutable, and so is their condition too : Ps. Ixii. 9,
' Surely men of high degree are a lie, and men of low degree are
vanity/ Whoever trusts in men, high or low, are sure to be deceived
in their expectations. And therefore we should think of it before
hand, lest we be left in the dirt when we think they should bear us
out: 1 Kings i. 21, 'When my Lord the king shall sleep with his
fathers, I and my son Solomon shall be counted offenders. When the
scene is shifted, and new actors come upon the stage, none so liable to
be hated as those that promised to themselves a perpetual happiness
by the favour of men. This is a hope that will leave us ashamed.
And then worldly things, they that hope in these for their happiness
will be ashamed. There are two remarkable seasons when this hope
leaves us ashamed in the time of distress of conscience, and in the
day of death. In time of distress of conscience : Ps. xxxix. 11, ' When
thou with rebukes dost correct man for iniquity, thou makest his
beauty to consume away like a moth.' When sin finds us out, and
conscience goes to work upon the sense of its own guilt, oh! then
what will all the plenty of worldly comforts do us good ! The crea
tures then have spent their allowance, and can help us no more. What
good will an estate do ? And all the pomp and bravery of the world
200 SERMONS UPON PSALM CXIX. [SfiR. CXXVIIL
will be of no more use to us than a rich shoe to a gouty foot : Prov.
xviii. 14, ' A wounded spirit who can bear?' But now he that hath
chosen God for his portion, in all distress and calamities can revive
his hopes. So also in the hour of death : Job xxvii. 8, ' What is the
hope of the hypocrite, though he hath gained, when God shall take
away his soul ?' When God puts the bond in suit, though man hath
gained, where is his hope, when God delivers him over to the execu
tioner, to chains of darkness ?
2. Carnal security will leave us ashamed. Men living in their sins
hope they shall do well enough, and expect mercy to bear all and
pardon all ; though they be not so strict and nice as others, yet they
shall do as well as they. This hope is compared to a spider's web,
Job viii. 12, a poor slight thing, that is gone with the blast of every
temptation ; when the besom comes, both spider and web are swept
away. And it is said, Job xi. 20, ' The hope of the wicked is like the
giving up of the ghost ;' and these in a moment take an everlasting
farewell of their hopes. So their hopes fail in the greatest extremity.
This carnal and secure hope in God, presumption of his mercy, it is
but a waking dream, as a dream fills men with vain delusions and
phantasms. It is notably set out by the prophet, Isa. xxix. 8, ' They
shall even be as when a hungry man dreameth, and behold he eateth ;
but he awaketh, and his soul is empty/ There will an awakening
time come, and then the dream of a hungry man torments him more.
Carnal men are like dreamers, that lose all as soon as they awake ;
though they dream of enjoying sceptres and crowns, yet they are in the
midst of bonds and irons. Vain illusions do they please themselves
with, that make way for eternal sorrow and shame.
Let us see how this false hope of the wicked differs from the true
hope of God's children.
1. This hope is not indeed built upon God, God hath the name,
but indeed they trust upon other things ; as those women the prophet
speaks of, Isa. iv. 1, 'We will eat our own bread, and wear our own
apparel ; only let us be called by thy name, to take away our reproach/
So they call their hope after God's name, but their hearts are borne
up with other things, as appears ; because when outward things fail they
are at a loss, and begin to awake out of their dream, especially in a
distressed case when it pincheth hard.
2. It is not a serious and advised trust, but a slight and superficial
hope, that grows upon us we know not how, a fruit of ignorance and
incogitancy ; when they are serious they begin to feel it a foolish kind
of presumption, upon which no account can be given, 1 Peter iii. 15.
How can they give a reason of their hope ? But gracious souls, the
more they consider their warrant and the promise of God, the more
their hope is increased.
3. It is a dead and a cold hope, not a lively hope, 1 Peter i. 3. They
have no taste, no groans, no ravishing thoughts about the happiness
which they expect, no strong desires after the thing hoped for : Kom.
xii. 12, c Bejoice in hope/ saith the apostle ; they have but cold appre
hensions of such great things. And the hope that we expect is so
excellent, that it should stir up the greatest longings, the greatest
waiting, and put us upon earnest expectation.
VERS. 116, 117.] SERMONS UPON PSALM cxix. 201
4. It is a weak inconstant hope, a loose fond conjecture, a guess
rather than a certain expectation : 1 Cor. ix. 26, ' I therefore so run,
not as uncertainly/ not at random, but upon sure and solid grounds.
A child of God hath a due sense of the difficulty, yet withal an assur
ance of the possibility and of the certainty of it; and therefore it
continues ; he presseth on, if it be possible he may attain to his great
hopes, the resurrection of the dead.
5. It is a lazy loitering hope. Carnal men would have heaven and
happiness, but they make no haste towards it, they give no diligence
to make sure of it ; it is but a devout sloth. Whereas he that hath a
true hope is pressing forward, Phil. iii. 13, and hastening and looking
for the coming of Christ, 2 Peter iii. 12.
But then there is a true hope in God, both for final deliverance,
present support, and present mercy, that will never leave us ashamed :
Ps. xxii. 5, ' They that hope in thee are not confounded ; ' and Ps. xxv.
2, 3, ' Let none that wait on thee be ashamed : my God, I trust in
thee, let me not be ashamed/ What is a true Christian hope ? It may
be discovered by the grounds of discouragement, but most sensibly by
the effects.
1. By it the heart is drawn from earth to heaven, earthly desires
and hopes abated : Phil. iii. 20, ' For our conversation is in heaven,
whence also we look for the Saviour, the Lord Jesus Christ.' They
live as those that within a few days expect to be with God. Christ in
heaven hath a magnetic virtue to draw up the hearts of believers
thither ; as a man that hath looked steadfastly upon the sun can for a
great while see nothing else.
2. By it the heart is enlivened in duty, and quickened with diligence
in the business of salvation. Hope apprehends the difficulty, as well
as the excellency and possibility, of salvation ; therefore what a man
truly hopes for in this kind he makes it his business to get it, and look
after it: Phil. iii. 13, 'This one thing I do, forgetting those things
which are behind, and reaching forth unto those which are before/
They mind it seriously, and not superficially, by the by.
3. It engageth the heart against sin, 2 Peter iii. 11. We that look
for these things, ' What manner of persons ought we to be in all holy
conversation and godliness/ Holiness implies purity, and godliness
dedication to God. Now a false hope is consistent with the reign of
sin, suffers a man to be vile, carnal, careless, neglectful of God, full of
malice, envy, pride, but without any serious and solid ground ; it is but
a lying presumption. Now, this hope that is thus fixed upon God will
never disappoint us. For
[1.] The fruition will ever be more than the expectation. God doth
for us above what we can ask or think, Eph. iii. 20. When the pro
digal son came and said, ' Make me as an hired servant,' the father
brought forth the fatted calf, and put a ring on his finger, &c. {Solo
mon asked wisdom, and God gave him riches, honour, and great
abundance. But much more in the world to come will the fruition be
above expectation ; for prophecy is but in part ; we are not now cap
able to know what we shall then enjoy ; we have but childish thoughts
of things to come, as a child comes short of the apprehensions of a
man, 1 Cor. xiii. 9-11.
202 SERMONS UPON PSALM CXIX. [SEE. CXXVIII.
[2.] This hope cannot be abated with the greatest evil. To a worldly
man death is the king of terrors, and to a godly man it is his last end ;
though it vanquish his body, it doth not vanquish his soul : Prov. xiv.
32, ' The wicked is driven away in his wickedness, but the righteous
hath hope in his death.' When other men's hopes vanish, his hopes
go down with him to the grave, Ps. xvi. 9 ; as in a bed of ease they
shall sleep until the waking time.
Use. Oh ! be not deceived with false promises. We must expect
blessing according to the tenor of the covenant ; only things promised,
and no otherwise than they are promised; temporal things, with a
limitation, as good for us, and with the exception of the cross ; spiritual
blessings, their essence, rather than degree of grace. And take heed
of false hope that is, groundless and fruitless. Groundless ; the war
rant of true hope is the word of God : ' I hope in thy word,' Ps. cxxx.
5. Hope that is without a warrant will be without effect. When
men please themselves, they shall do well enough, contrary to the word
of God, Deut. xxix. 19. And it is fruitless ; it doth not fill the heart
with gladness, and quicken to holiness, and stir up to walk with God.
And take heed of false experiences ; that is, building upon temporal
blessings, and bare deliverances out of trouble. Men are not so much
preserved as reserved to further trouble : many are spared but for a
time, it is but a reprieve.
I proceed to the 117th verse, ' Hold thou me up, and I shall be safe :
and I will have respect unto thy statutes continually.' Here observe
(1.) A repetition of his request for sustaining grace. (2.) A renewing
of the promise of obedience conceived before, ver. 115.
1. A repetition of his request for sustaining grace, ' Hold thou me
up, and I shall be safe.' Where observe the request, hold thou me
up : and the fruit and effect promised to himself, / shall be safe.
First, The blessing asked, ' Hold thou me up ;' a metaphor taken
from those that faint, or those that slide and are ready to fall. Se
condly, The fruit of it, ' I shall be safe.' Before he had said, ' Uphold
me according unto thy word, that I may live ; ' now he promiseth
himself more from the divine assistance, safety. By safety he means
either the safety of the outward or inward man. Why not both ? I
shall be safe from those warpings and apostasy, and all dangers and
mischiefs that do attend it. Turning aside from our duty doth not
procure our safety, but perseverance in our duty. God's children,
when they have failed, have run themselves into much temporal incon
veniences, as Josiah ran upon his own death by his own folly, 2 Chron.
xxxiii. 22.
2. The resolution of his obedience, that is renewed and promised
upon obtaining of this mercy. And there take notice (1.) Of the
accuracy of that obedience promised, / ivill have respect unto thy
statutes. (2.) The constancy of it, continually ; not for a moment
only, a few days, in a pang, or when the mercy is fresh and warm upon
the heart, but constantly, without intermission, without defection.
First, Observe from the repeating of the same request :
Doct. 1. That sustaining grace must be sought with all earnestness
and importunity. ' Uphold me ' before, and now again, * Hold thou
me up, and I shall be safe.'
VERS. 116, 117.] SERMONS UPON PSALM cxix. 203
Reason 1. They that have a due sense of things upon their hearts
will do so ; that is to say, that have a sense of their own weakness, the
evil of sin, and the comfort of perseverance in obedience.
1. That have a sense of their own weakness, as David was touched
with a sense of his own necessity ; therefore he repeats this prayer,
' Hold thou me up ; ' and if David need to be held up, what need have
we ! If pillars are not able to stand of themselves, what shall reeds
do ? If giants are overthrown and vanquished, children much more :
Prov. xxviii. 14, ' Happy is the man that feareth always.' How so ?
With a fear of caution, not a fear of distrust ; with a fear of reverence,
not with a fear of bondage ; otherwise it were a torture, not a blessed
ness. That man that is sensible of his own frailty is more blessed than
other men. Why ? Because he will ever have recourse to God to set
his power a- work for the good of his soul : Eom. xi. 20, ' Be not high-
minded, but fear.' Though weakness be a misery, yet a sense of it is
a degree towards blessedness, because it makes way for the great
Christian grace, which is trust and dependence.
2. They have a sense of the evil that is in the least sin. This is the
difference between a tender conscience and a hard heart one is afraid
to offend God in the least matter, the other makes nothing of sin, and
so runneth into mischief, Prov. xxviii. 14. Well, then, a man that
hath a tender heart is loath to fall into the least sin, he is ever drawing
to God to be kept from all sin. When we are earnest in this matter,
it is a sign we are sensible what an evil sin is. Men that side with
their own lusts and interests may wonder at the frequent requests of
the Psalmist here establishment and preservation from sin. But those
that have a tender conscience are like the eye, soon offended, and make
it their business to keep it from offence ; they are thus solicitous and
earnest with God to be upheld.
3. They are sensible of the good of perseverance in obedience. There
are two things here :
[1.] Obedience is good; the more we experiment it, the more we
would desire to keep it up in an even tenor of close walking with God,
without interruption, without intermission. God appeals to experience :
Micah ii. 7, 'Do not my words do good to him that walketh up
rightly ? ' And when men wander they have this experience, ' Am I a
barren wilderness ? ' Micah vi. 3, * my people ! what have I done
unto thee, and wherein have I wearied thee ? testify against me.'
The more we find liberty, sweetness, and comfort in the ways of God,
the more we should desire to continue in them.
[2.] As obedience is good, so perseverance in obedience is good, for
it strengthens grace, especially in an hour of temptation, when many
make defection. The choicest discovery of good men is in bad times :
'Noah was upright in his generation,' Gen. vi. 9; to stand when others
decline, to be like fish that keeps its freshness in salt water, to hold
fast there where Satan hath his throne, Kev. ii. 13, and to be faithful,
as is said of Judah, Hosea xi. 12, when ' Ephraim compassed me
about with lies, and the house of Israel with deceit.' It is a comfort
and honour to persevere with God.
Reason 2. This sustaining grace must be asked, because God will
show his sovereignty, that it is not at our beck ; it must cost us wait-
204 SERMONS UPON PSALM CXIX. [SER. CXXVIII.
ing, striving, and earnest and renewed prayer : 2 Cor. xii. 8, * For this
thing I besought the Lord thrice.' God will not answer at the first
knock, but at the third, then God came in. So Christ; Mat. xxvi. 44,
the third time he came and repeated the same thing ; then, if you
compare Luke, he received his consolation by an angel. God doth not
come at the first knock, therefore we must pray again, ' Uphold me/
Reason 3. Without continued influences of grace we cannot be safe,
therefore they must not be sought once and no more, but daily. As
we seek daily bread, so we should seek daily grace. The word o-ij^epov,
this day, hath respect to all the petitions ; this day we must have our
daily bread, this day lead us not into temptation, this day keep us
from evil. While temptations continue, we must continue prayer.
Long suits, though often denied, may prevail at length. In short, the
continuance of strength and assistance from God is necessary to pre
serve both habitual and actual grace, therefore they must be continu
ally asked.
1. To preserve habitual grace, the seed that remains in us. We
would wonder to see a herb to thrive and grow in the midst of many
weeds ; so that grace should be there where there is so much pride,
love of pleasure, worldly care and brutish lusts, especially when any
of these are set a-work by temptations without. The angels and
Adam fell when there was nothing within to work upon them but the
mutability of their nature ; so when there is so much within to work,
and temptations without, it is hard to keep grace in the soul.
2. For the quickening and actual stirrings of the soul to good. We
should soon faint and tire in the ways that we have begun were it not
for God's sustaining grace ; these sparks would quickly go out, if God
did not keep them alive. 1 Chron. xxix. 18, when the people were in
a high point of willingness, * Lord, keep this for ever in the imagina
tion of the thoughts of the heart of thy people.' When we have
gotten any good frame of spirit, we cannot preserve it without this
continual influence.
Reason 4. Renewed prayer is a means of persevering, not only for
it, but by it. God keeps us alive in the way of grace, as by the word,
so by prayer. Praying in the Holy Ghost is one means of establish
ment, Jude 20. Prayer is a solemn preaching to our selves, or a
serious warming of our souls in our duty in the sight of God. Now
means of support must be used, not once, but often. There must be
constant meals for the increase of bodily strength. If a man be never
so strong, yet he cannot always grow in strength by one meal, there
must be new refreshment ; so this is one means for our preservation,
therefore it must be often used.
Use. For reproof of those that ask sustaining grace customarily and
carelessly, without any deep sense or renewed importunity. We are
too cold and formal when we say, ' Lead us not into temptation.'
1. Consider, none stand but may fall in some degree, and it is our
business to take heed we do not. Every hour we are in danger either
of getting some distemper, or letting out some corruption. Of getting
some distemper, being spotted and defiled in the world, or at least
being made dull and indisposed in the service of God. Or else of
letting out some corruptions ; if God do not keep our heart and all
YERS. 116, 117.] SERMONS UPON PSALM cxix. 205
(Ps. cxli. 3, ' Set a watch, Lord, before my mouth ; keep the door
of my lips'), how soon should we betray our folly ! And therefore it is
a happy day, and we have cause to bless God, when we have not by
some words or works of ours interrupted our communion with him.
2. Consider how many things concur to lead us aside, corrup
tions within and temptations without, and, it may be, sometimes the
example of others that are of esteem in the church. Corruption
within, always righting against grace the flesh lusteth against the
Spirit ; and temptations without, the favours and frowns of the world.
If these things have not, they may befall us, and it is too late to seek
armour in time of conflict.
3. And then to see men eminent for knowledge and profession turn
back from the holy commandment, and glorious stars fall from their
orb and station ; this overturns the faith of many, 2 Tim. ii. 18. So
that, all these things considered, we cannot stand a moment without
God ; and therefore we should be more earnest with him for grace.
Doct. 2. The constant safety of God's people lies in sustaining
grace.
1. Negatively ; without it we cannot be safe, partly because there
are so many trials and temptations between us and home, by reason
of the sleights of the flesh, the cunning of Satan, and oppositions of
the world ; and partly because the measure of grace received is so
small : Phil. iii. 13, ' I have not attained ; ' and the danger of sinning
against God is so great : Amos iii. 2, ' You only have I known of all
the families of the earth ; therefore will I punish you for all your ini
quities.' So that we are no longer safe from sin and punishment
than God puts under his hand.
2. Positively ; by God's sustaining grace we are kept safe, both as
the power and faithfulness of God are engaged for our defence.
[1.] The power of God is engaged : 1 Peter i. 5, ' Who are kept by
the power of God through faith unto salvation/ The apostle first
speaks of heaven, that that is kept for us, and then, presently, you are
kept for it by the power of God. An earthly inheritance may be sure
enough for the heir, but who can secure the heir from death and all
other accidents ? But here God provides for our comfort. Not only
our inheritance is sure, but we are kept. And how doth God keep
us ? By his power. Oh ! what greater safety can there be ? He can
mitigate the temptation, or else give a supply of strength ; he can
keep off trials, or support us under them, 1 Cor. x. 13.
[2.] The faithfulness of God is engaged : 1 Cor. i. 9, ' God is faith
ful, by whom ye were called unto the fellowship of his Son ; ' and 2
Thes. iii. 3, ' The Lord is faithful, who shall establish you, and keep
you from evil.' Certainly God is able, but how shall we know that
he will do it ? His truth is laid in pawn for what he hath promised,
and therefore we may hold up our heads with confidence ; and this
should comfort us against all fears and doubtful and uncertain
thoughts.
Use. Instruction, to show us how constantly God must be sought
to in prayer, and relied upon in the use of means for our preservation,
both from sin and danger.
1. Sought to in prayer. Our strength lies not in ourselves, but in
206 SERMONS UPON PSALM CXIX. [Sim. CXXVIII.
God : 2 Cor. iii. 5, ' We are not sufficient of ourselves to think any
thing as of ourselves, but our sufficiency is of God.' It is not only of
God, but in God ; there is our treasure kept : 2 Tim. ii. 1, ' Be strong
in the grace that is in Christ Jesus ; ' and Eph. vi. 10, ' Be strong in
the Lord, and in the power of his might.' If the stock were in our
own hands, besides the danger of embezzling it, we should neglect
God ; as when the prodigal son had his portion, he went away from
his father. Therefore God keeps grace in his own hand, to keep us
humble, depending, observing, and to have a constant converse with
him, that our eyes may be to him ; as 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 ; ' that is, as maid and
men servants look for their dole and portion, their allowance given to
them, from their master and mistress, so God will still keep us to him.
Dependence begets observance, to keep up our allegiance to the crown
of heaven.
2. As he must be sought to in prayer, so relied upon in the use of
means for our preservation. God keeps us, but not without our care
and diligence. A Christian is said to keep himself, 1 Tim. v. 22 ;
and this is pure religion, to keep ourselves unspotted, James i. 27 ;
and 1 John v. 18, ' He that is begotten of God keepeth himself, that
the wicked one touch him not ;' and Jude 21, ' Keep yourselves in
the love of God/ What ! doth not this detract from all that was
spoken before ? No ; we act with subordination and dependence
upon him. Our keeping is from him, by him, and under him ; so we
keep ourselves through his blessing upon the use of means, which he
hath appointed for us to use.
The third note is taken from the promise of obedience upon the sup
position of this help from God, ' Uphold me/ What then ? ' And I
will have respect unto thy statutes/ Observe
Doct. 3. The more experience we have of God's grace in the pre
serving us from sin and danger, the more we should be encouraged in
his ways. Why so ?
1. Because of the obligation. It is his mercy which requires thank
fulness. Now gratitude and thankfulness is the true principle which
should urge us to perform our duty to God. Observe, there are several
principles which put men upon God's service, some false and rotten,
some more tolerable, some lawful, some excellent. Some false and
rotten, as carnal custom. Shall we serve God, say they, as we have
done ? Zech. vii. 3 ; when men only do as they have done, it is the
manner of the place, they learn it of their fathers, and so customarily
worship and serve God. Then vainglory, to be seen of men ; that is a
rotten thing, Mat. vi. Come and see my zeal for the Lord, saith Jehu.
This may put us upon great seeming zeal and activity. So for profit,
to make a market of religion ; as the pharisees got themselves credit
to be trusted with widows' estates by their long prayers ; these are
rotten principles. Then some are more tolerable, not so bad principles
as the former ; as when we serve God out of hope of temporal mercy,
as when they howl upon their beds for corn, wine, and oil, Hosea vii. 4 ;
or for fear of temporal judgments, when men hang down their heads
VERS. 116, 117.] SERMONS UPON PSALM cxix. 207
like a bulrush for a while, or else for mere fear of eternal death, they
shall else be damned ; when men's duties are a sin-offering, a sleepy-
sop to appease an accusing conscience. But then there are some that
are lawful, good, and sound, as when duties are done out of the impul
sion of an enlightened conscience, that urgeth them to that which is
good ; or upon the bare command of God, his authority swaying the
conscience ; or when they walk in the ways of God out of the consi
deration of the reward to come, a respect to heaven ; this is very good
in its place. Again, there are some excellent principles of grace, and
which do most of all discover a gospel spirit, a well-tempered frame of
soul to God, and these are love to God because of his benefits and love
to us, gratitude, and thankfulness : 1 John iv. 19, ' We love him
because he first loved us ;' and Eom. xii. 1, 'I beseech you by the
mercies of God ; ' when we serve him out of love. Again, when we
serve him out of delight, out of love to the duty, find such a compla
cency in the work that we love the work for the work's sake ; as David,
' I love thy law because it is pure ; ' when we love the law for the purity
of it ; or when the glory of God prevails above all our own interests ;
or when the promises and covenant of God enabling of us ; that is our
principle, Heb. x. 16. I observe this, men usually are brought on
from one sort of principle to another ; from sinful principles they are
brought to tolerable and lawful, and from lawful to those that are
rare and excellent.
2. This is such a mercy as gives us hope of more mercy in that kind.
If God hath held us up, and we have been safe hitherto, then we may
say, Thou hast held me up. We may look for more ; new temptation
will bring new strength, every day's work will bring its own refresh
ment. God, by giving, binds himself more to give, for he loves to
crown his own work. When he hath done good, he will do good
again : Zech. iii. 2, ' Is not this a brand plucked out of the fire ?' He
hath saved us, and he will save us. And it holds good sometimes in
temporal mercies : 2 Cor. i. 10, ' He hath delivered us from so great a
death, and doth deliver.' But especially it holds good in spiritual
mercies : 2 Tim. iv. 17, 18, ' He hath delivered me out of the mouth
of the lion. And the Lord shall deliver me from every evil work, and
will preserve me unto his heavenly kingdom.' One act of mercy gives
us more. God, that hath begun, will make an end ; he that hath kept
me will keep me.
Use. It serves to reprove two sorts of people:
1. Those that are unthankful after their deliverance. We forget
his care of us, and never think how much we owe to him. When the
mariners have gotten to the haven and harbour, they forget the tem
pest ; so these forget how God stood by them in the temptation and
conflict ; they do not abound more in the work of the Lord. These
are like those that would have deliverance, that thorns might be taken
out of the way, that they might run more readily to that which
is evil.
2. It reproveth those that faint and despond in God's ways, after
much experiences of his help and presence with them. The Israelites
in the wilderness, upon every new difficulty their faith is at a loss, and
then back again to Egypt they would go ; though they had so often
208 SERMONS UPON PSALM CXIX. [SEE. CXXXI.
experience of God, they would not believe him because of his wonders,
but ' forgat his works and his wonders that he had showed them/ Ps.
Ixxviii. 11. God had given them wonderful mercy in destroying
Pharaoh, that it might be meat to their faith, yet they believed not.
Good David was ready to say, ' I shall one day perish by the hand of
Saul,' 1 Sam. xxvii. 1, though he had experience upon experience.
We should rather encourage ourselves, arid go on in our work notwith
standing all difficulties.
The last point, from the accuracy and constancy of his obedience,
' I will have respect unto thy statutes continually.' This phrase is
diversely rendered. The Septuagint renders it, I will exercise myself
in them, or apply my heart to them. David's regard to God's law is
diversely expressed in this psalm.
Doct. 4. God's precepts must be respected and consulted with as the
constant measure and direction of our lives.
Not only respect, but continual respect: Gal. vi. 16, 'As many as
walk according to this rule ;' it notes as many as shall walk in rank
and order : there needeth great accurateness and intension, that we
may keep within the bounds of commanded duty. So walk circum
spectly. Some men are so crafty through their self-deceiving hearts,
through their lusts and interests, so doubtful, that there needs a great
exactness, and so apt to be turned out of the way, that we need a great
deal of care to look to the fountain and principle of our actions, to look
to the matter, manner, end, and weigh all circumstances that we may
serve God exactly.
SERMON CXXIX.
Thou hast trodden down all them that err from thy statutes : for
their deceit is falsehood. VER. 118.
IN the former verse, the man of God had begged establishment in the
ways of God ; and now, as a help to what he had prayed for, he ob
serves God's judgments on those that err from them. It is a special
means to preserve us from sin to observe how mischievous it hath been
to those that close with it. So the prophet here, ' I will have respect
to thy statutes.' Why ? ' Thou hast trodden down them that err
from thy statutes.' By this means we learn to be wise at other men's
costs, and are whipped upon others' backs : Zeph. iii. 6, 7, ' I have cut
off the nations : their towers are made desolate, their cities are de
stroyed ; there is none inhabitant : I said, Surely thou wilt fear me,'
&c. God is very much disappointed if we be not bettered and
improved by his judgments. Exemplo qui peccat, bis peccat. He
that would plunge himself into a quagmire where others have mis
carried before, sins doubly, because he neither fears threatenings, nor
would take warning by their example. God looks to be the more
reverenced for every warning he gives us in his providence, because
then what was before matter of faith is made matter of sense, and
needs only a little application. Thus it will be with me if I should
VEK. 118.] SERMONS UPON PSALM cxix. 209
straggle from God, and go contrary to his direction : Lsa. xxvi. 9,
' When thy judgments are in the earth, the inhabitants of the world
will learn righteousness/ We need not doubt any more whether God
will punish the disobedient, when we see his threatenings made good ;
only we should reflect upon our hearts : And will not God visit my
transgression if I should go on breaking his laws ? And what should
hinder making such application ? Are not all sinners alike to God ?
Christ tells us, ' Ye shall all likewise perish except ye repent,' Luke
xiii. 5. They contented themselves to censure those on whom the
tower of Siloam fell. The desert of sin is the same, and God's justice
as exact as ever ; therefore, if others are punished, why not we ? We
are strangely stupid if we do not walk more exactly with God. This
use David maketh of it. Whether it were a judgment past, or a judg
ment expected in faith, this deterred him from doing as they did :
' Thou hast trodden down them that err from thy statutes.' In the
words observe -
1. An account of God's judgments upon wicked men, ' Thou hast
trodden down them that err from thy statutes.'
2. The reason given of that dispensation, * For their deceit is false
hood.'
First, In the first place observe
1. The notion by which the judgment is expressed, thou hast trodden
down.
2. The persons described upon whom this judgment hath lighted,
or shall light, them that err from thy statutes.
3. The note of universality, all, of what estate or condition soever
they be.
From the first of these observe
Doct. Those that proudly err from God's statutes, God can, hath,
and will soon pull them down with ignominy and contempt.
This point will be made good if we consider
1. The persons described.
2. The notion by which judgment is expressed.
3. Something concerning the certainty of this judgment.
1. The persons described, ' Them that err from thy statutes/
Some err out of weakness, and some out of pride and obstinacy. (1.)
To err out of weakness, to wander in by-paths of our own, is not safe :
Ps. 125, 2, ' As for such as turn aside unto their crooked ways, the
Lord shall lead them forth with the workers of iniquity/ Men that
do not sin out of malice, but are discouraged by the rod of the wicked
resting upon the lot of the righteous, ver. 3 ; therefore think to shift
for themselves by their own compliances, counsels, and crooked courses,
God will deal with them as with his open enemies. (2.) Proudly to
exalt ourselves against God, and trample his interest under foot,
will bring sure judgment : Ps. cxix. 21, ' Thou hast rebuked the
proud that are cursed, which do err from thy commandments/ Of
such the text speaks, those that oppose themselves against God, and
bear themselves high in sinful courses, upon account of their pros
perity.
2. The notion by which the judgment is expressed, ' Thou hast
trodden down/ The Septuagint efouStVwo-a?, ad nihil deduxisti,
VOL. VIII.
210 SERMONS UPON PSALM CXIX. [SEB. CXXIX.
thou hast brought to nothing ; Acquila, confixisti, thou hast stricken
through ; Symmachus, airr)\e<y%a$, reprobasti, thou hast disproved ;
the vulgar, sprevisti, thou hast contemned ; Apollinarius, aOepi^as,
parvi pependisti, thou hast little esteemed: all to the same purpose.
The phrase of treading under foot, used by us, implies (1.) A full
punishment ; (2.) A disgraceful one.
[1.] A full punishment. God will pull them down from their alti
tudes, even to the dust, though never so high and proudly exalting
themselves against God. A full conquest of enemies is thus often
expressed in scripture : Isa. x. 6, the Assyrian is said ' to take the
prey, and to tread them down like mire in the streets ; ' so Micah vii.
10, the same expression, when an adversary is laid even with the
ground,, that he may be crushed and trampled upon, as Jehu trode
Jezebel under foot, 2 Kings ix. 32 ; and Isa. xxvi. 6, 'The feet of the
poor shall tread it down, even the steps of the needy.' So the utter
and final overthrow of Satan is expressed, Kom. xvi. 20, ' He shall
tread Satan under his feet/
[2.] It implies a disgraceful punishment: Ps. ex. 1, ' Until I make
thine enemies thy footstool ; ' an expression to show the ignominy and
contempt God will put upon them. Christ keeps his sheep in his
hands, John x. 28, his lambs in his bosom, Isa. xl. 11, and his ene
mies under his feet, Josh. x. 24. When he vanquished the Canaan-
itish kings, ' Come near/ saith he to his captains ; ' put your feet upon
the necks of these kings.' Thus Sapores the king of Persia trampled
upon Valentinian the emperor, and Tamberlane made Bajazet his
footstool. The meaning is, God will not only bring them under, but
reduce them to an abject and contemptible condition. So Chrysos-
tom on the text expoundeth this phrase, that God will make them
eVoz>et8/oToi;9, KOI KaTaye\dcrTov$ , ignominious and contemptible. They
shall not go off honourably, but with scorn and confusion of face,
miserably broken.
3. The certainty of this judgment, that he can, hath, and will do so.
[1.] He can do so, though they be fortified with never so many
advantages, for what is too hard for Gocl who made all things ? It
is easier, we know, to destroy than to build up things. Things
long a-building may be destroyed in a moment ; and therefore, God,
that made them, can destroy them : Isa. xxvii. 4, * Who would set
the briers and thorns against me in battle ? I would go through
them, I would burn them together.' Briers and thorns are matter to
feed the fire, not to quench it. We want faith in the power of God,
and therefore we are dismayed when we see wicked men great and high.
[2.] He hath done so, notwithstanding their greatness and proud
attempts. That is the Psalmist's expression here ; God hath already
trodden down many such persons, and hath decreed to tread down all.
Of that sort the prophet speaks as a thing already done, either in
way of faith, or in part of sense, as begun to be executed : Amos ii. 9,
' I destroyed the Amorite before them, whose height was like the
height of the cedars, and he was strong as the oaks ; yet I destroyed
his fruit from above, and his roots from beneath.' Potent and mighty
enemies, if they stand in the way of his people's mercies, God can pluck
them up, root and branch. When Pharaoh advanced himself against
VEK. 118.] SERMONS UPON PSALM cxix. 211
the people of God, God trod him down, and flung him into the
bottom of the sea. So the Psalmist tells us, Ps. cxxxv. 10, * He smote
great nations, and slew mighty kings for their sakes, all the king
doms of Canaan, and gave their land for an heritage unto Israel his
people/ God will show what respect he hath to his people ; there
fore, when he ariseth to avenge their quarrel, nothing shall be able
to stand before him.
[3.] He will do so, tread them down all.
(1.) Because of his invariable justice : ' God is but one/ Gal. iii.
20 ; that is, one always consonant unto himself, what he hath done he
will do ; his justice is the same that ever it was, and his power the
same ; and therefore in all his dispensations he is one ; that is, ever
like himself, is as ready to take vengeance on the insolences of men
now as before, and keepeth a proportion in his proceedings : he is of
one mind, and who can turn him ?
(2.) Because of the suitableness between judgment and sin. They
trample all that is holy and sacred under their feet, therefore God treadeth
them under foot ; they despise God, therefore are despised, 1 Sam. ii. 30 ;
they trample upon the grace of God in Christ, therefore are said, Heb.
x. 29, { to tread the blood of the covenant under foot;' they trample upon
the law of God : Amos ii. 4, 'I will not turn away the punishment there
of, because they have despised my law ; ' they trample upon all godly
admonitions and reproofs: Mat. vii. 6, ' Cast not your pearls before swine,
lest they trample them under their feet, and turn again and rend
you ; ' and they trample the servants of God under foot, and make his
saints bow down for them to go over, Isa. Ii. 23 ; and therefore are they
themselves trodden under foot. They despised God, and he therefore
despiseth them, and poureth contempt upon them ; and the more they
esteem themselves, of the less reckoning are they with God.
(3.) For the undeceiving the world, who usually look to sensible
things. While their ways are prosperous, we make another manner
of judgment upon them than we do when they are under contempt
and disgrace : Mai. iii. 15, ' We call the proud happy ; yea they that
work wickedness are set up, and they that tempt God are even de
livered.' We dote too much upon outward things, insomuch that
things wicked, if prosperous, seem good and holy. Our affections
bribe our judgments, and those things that we would otherwise loathe
have a fair gloss and varnish put upon them. It is a mighty tempta
tion, even to good men, and they begin to have other thoughts of
things when to appearance they are befriended by God's providence
and succeed beyond expectation ; therefore God will tread them down.
(4.) To undeceive sinners themselves, that are hardened by their
own prosperity and success, and make God's providence and forbear
ing punishment to be an approbation of their actions against his law.
So Ps. 1. 21, ' These things hast thou done, and I kept silence ; thou
thoughtest I was altogether such an one as thyself, but I will re
prove thee.' God may for a long time endure very horrible provoea-
tions without any act or mark of vengeance, till sinners flatter them
selves that the things they do are pleasing to God ; but they shall
find they have erred when they read their sins in their punishment :
Mai. ii. 9, ' Therefore have I also made you contemptible and base be-
212 SERMONS UPON PSALM CXIX. [SER. CXXIX.
fore all the people, according as ye have not kept my ways, but have
been partial in the law.' The great God aims at the repentance of
men, both in his forbearance and his punishment. In his forbear
ance : Kom. ii. 4, ' Not knowing that the forbearance of God leadetli
to repentance/ He is pleased to suffer them that offend him grie
vously to taste the goodness of his providence, and have their turn in
this world's felicity, to see if that will better them ; if not, then he
poureth contempt and shame upon them, that by his frowns he may
further their conviction. When prosperity is a temptation, God will
change the dispensation, and instead of general favour and respect,
they meet with shame and disestimation and disgrace. This is the
punishment of those that are partial in his law. It is true this is not
to be taken singly without the foregoing provocation. It was the lot
of Christ and his prophets and apostles to be disrespected in a wicked
world, and such a trial may befall his faithful messengers. Yet when
this is the fruit of foregoing unfaithfulness, and men that had nothing
to commend them to the world but their height and grandeur, that
only had a testimony in men's carnal affections because of their great
ness, and not a testimony in men's consciences because of their purity
and holiness and good fruits, as good men have been in the consciences
of those that hate them, it is to them a judgment. But, however, when
those that in the main are faithful are by a righteous providence ex
posed to ignominy and contempt, they ought the more to search their
ways, and to see whether they have been throughout with God in the
conscience of their duty to liirn, and whether some neglect and par
tiality of theirs hath not brought this judgment upon them.
(5.) To give a check to the insolency of men who abuse their
power, and think they may do what they please when they have no
hindrance and rub in the way : Micah ii. 1, ' They do evil because it
is in the power of their hands.' Kestraints of conscience prevail not
with many, but only restraints of providence. It is no thanks to them
if they are not worse than they are ; it is not because they want will,
but because they want power. Therefore God cuts them short, and
treads them down like mire.
Use 1. A warning to them that are in prosperity, that they do not
carry it proudly against God, his ways and people. God hath un
horsed many that have held their heads very high ; therefore let none
presume to do evil because they are high and exalted. There is a
foolish and mad confidence which wicked men have in their pros
perity, as if they were above the reach of providence, and therefore
abuse their greatness to contempt and oppression. When men are
up they know nothing moderate. Former judgments upon the proud
and disobedient, that contemn God, his people and ways, should a
little check them. God, that hath scattered the proud in the imagi
nation of their hearts, Luke i. 51, can do it again, and will, when men
will not take warning. As Nazianzen, when his heart was like to be
corrupted and grow wanton with ease and prosperity, I thought, saith
he, of reading the Lamentations of Jeremiah, and of the doleful con
dition of the church in former times. This means he took to reduce
himself to a holy sobriety. This is the thing God aimed at in the
ceremonial law. In the thank-offerings, leavened bread was required,
VER. 118.] SERMONS UPON PSALM cxix. 213
which was allowed in no other sacrifice ; thereby showing we should
not so surfeit and run riot with our mercies as to forget the bitterness
of former afflictions, together with the causes of them.
Use 2. Not to be dismayed at the prosperity of the wicked, so as to
be troubled either about your own persons, or about the cause of God,
or to cry up a confederacy with them that err from God's statutes
when uppermost. Wicked men are here supposed to be in power,
height, and pride of spirit ; but God treadeth them down : and to be
full of craft and subtlety ; but their deceit is falsehood ; that is, for all
their might and subtlety, they are not able to resist God. David was
shaken with this trial, when evil men were great flourished in wealth
and authority, Ps. Ixxiii. 17 ; but how doth he settle his heart ? ' I
went into the sanctuary, and there I understood their end.' When
we look to the end of things, that will settle us ; but when we see
God's work by halves, we miscarry : we make another judgment when
we see God's work brought to perfection than we did when we only
saw the beginning of it. Therefore let us not be altogether dismayed ;
a little faith will help us against the temptations from sense. When
the Lord shall have tried and humbled his people, then the cup is put
into the hand of the wicked, and God will throw them down from the
seat of their arrogancy, and trample upon them like dust. What
should hinder ? Cannot God do it, or will he not? Cannot he do it?
Yes ; very easily. Poor earthen vessels that oppose him, they do but
dash themselves against a rock, they do but break themselves in
pieces ; all attempts are nothing ; God will laugh them to scorn. Or
else will he not do it ? Doth not he hate sin as much as before, or
love his people as much as ever ? What God punisheth in one he
punisheth in all, if repentance prevent not ; he oweth them a shame,,
therefore will pour contempt and disgrace upon those that dishonour
him, Ps. liii. 5. It might soon be known what will become of them,
if you would but awaken faith ; you may look upon it as a thing
accomplished already : he shall tread down all iniquity under his feet,
Mai. iv. 3.
, Use 3. Observe the judgments upon those that err from God's
statutes, that we may fear before the Lord, and believe in him, and
learn to obey his statutes. David trembled to see Uzzah smitten, 2
Sam. vi. 7, 8 ; so should we w r hen God revenges the quarrel of any
commandment. Examples of judgments are lively instances, and are
apt to strike deep upon the heart. Therefore, when we read or hear
or see any of these, we should look upon it as a warning piece let off
from heaven to warn us not to sin after the similitude of their trans
gression. God comes to speak to us in the language of sense ; when
we cannot understand by faith, he makes good his threatenings. The
unbelieving Israelites were destroyed, Jude 5 ; Aaron's sons for offer
ing strange fire were consumed, Lev. x. ; Uzzah for touching the ark ;
Lot's wife for looking back turned into a pillar of salt ; therefore it is
said, ' Remember Lot's wife/ Luke xvii. 32. So in every age there
are remarkable judgments, how God treads down those that err from
his statutes ; which should be observed, not to censure others, but for
our own caution.
But now, because men are apt to misapply providence by a mali-
214 SERMONS UPON PSALM CXIX. [SEB. CXXIX.
cious interpretation, and to make perverse judgments of the sins of
others, I shall give you some rules how you may avoid censure on the
one hand, yet not hinder profit on the other.
1. It is certain God's judgments upon others must be observed :
Jer. vii. 12, 'Go unto my place which was in Shiloh, where I set my
name at the first, and see what I did to it, for the wickedness of my
people Israel;' Amos vi. 2, 'Pass ye to Calneh, and see; and from thence
go ye to Hamath the great ; then go down to Gath of the Philistines :
be they better than these kingdoms?' It is stupidness not to take
notice of God's hand. Providence is a comment upon the word of
God, written many times in blood, and those that will not observe it
shall feel it. ' Remember Lot's wife. 7 One observeth upon those
words, Lege historiam, nefias liistoria observe the instances of God's
wrath upon others, lest thou be made an instance thyself. Some
times God meets with this sinner, sometimes that ; any that will go on
in a way of sin and disobedience against God.
2. This observation must "be to a good end ; not to censure others,
for that is malice : to speak even to the grief of those whom God hath
wounded, this is condemned, as enemies did of the people of God in
their affliction, Jer. 1. 7. Neither must we do it to justify ourselves;
that is pride and self-conceit, condemned Luke xiii. 5, ' Except ye
repent ye shall all likewise perish ; ' but for instruction, that we may
fear for ourselves : Zeph. iii. 7, ' Surely now thou shalt fear me.' And
that we may be cautioned against the like sins, that we may see what
an evil and bitter thing it is to forsake the Lord, Jer. ii. 19 ; and
that we may admire the Lord's mercy to us, that we are not set out as
marks of his vengeance, that we are not in their condition, Amos vi. 2 ;
that we may give to the Lord the glory of his mercy, justice, and
truth. Take one place for all : Eom. xi. 22, there the apostle doth
sum up all these three, that we might not boast ourselves over others,
that we may admire the justice of God, and mercy to us- ward, and
may learn to fear him, and walk cautiously and humbly with him, lest
we' contract the like judgment upon ourselves.
3. In making the observation, there must be care that we do not
make providence speak a language which it owneth not, the language
of our fancies, and pry into God's counsels without warrant.
[1.] When you come to observe judgment, there must be a due
reasoning from the provocation to the judgment, but not e contra, not
judge of the wickedness of the person by the affliction of the person.
The barbarians showed little reason, and less charity, in misconstru
ing the passage of the viper fastening upon St Paul's hand, Acts
xxviii. 4. The foregoing provocation must be evident before we in
terpret the judgment The dispensations of God's providence are
common, and fall alike to good and bad, Eccles. ix. 2. God by a
sudden stroke may take off the godly as well as the wicked. Good
Eli broke his neck, 1 Sam. iv. 18, and Josiah died in the army in the
same manner that Ahab did, by an arrow in battle after he disguised
himself, 1 Chron. xxxv. 23. Therefore do not reason from the stroke
of God. Shimei misinterpreted David's afflictions : 2 Sam. xvi. 7, 8,
' Come out, thou bloody man, and thou man of Belial ; the Lord hath
returned upon thee all the blood of the house of Saul, in whose stead
VER. 118.] SERMONS UPON PSALM cxix. 215
thou hast reigned ; and the Lord hath delivered the kingdom into the
hand of Absalom thy son.' Job's friends thought him a hypocrite be
cause God smote him with boils and sores. The best of God's children
may suffer greatly from his hand ; but the judgment must not make
you conclude a sin, but the foregoing sin must make you interpret it
to be a judgment.
[2.] When the sin is written upon the judgment, and there are
some remarkable circumstances wherein the sin and the judgment
meet ; as Judges i. 7, Adonibezek, as he served his vanquished enemies,
so was he served himself, his thumbs and toes cut off. God's retalia
tion is very notable. Many judgments have a signature upon them,
as many herbs in nature have a signature to show for what use they
serve : Obad. 15, 'As thou hast done, it shall be done unto thee ; thy
reward shall return upon thine own head.' When God payeth men
home in their own coin Gen. ix. 6, ' Whoso sheddeth man's blood, by
man shall his blood be shed it is not only a law, what ought to be
done in justice, but a rule of providence, what shall be done. Pharaoh
was the author of the execution in drowning the Israelites' children, so
Pharaoh and all his host, his nobility and men of war, were drowned
in the sea. Ahab' s blood was licked up with dogs in the place where
they licked up the blood of Naboth. Jezebel was more guilty than he ;
Ahab permitted it, but Jezebel contrived it ; Ahab humbled himself,
therefore his body was buried, but Jezebel was entombed in the bellies
of dogs. Hamaji was hanged on the gallows set up for Mordecai.
Henry III. of France was killed in the same chamber where the mas
sacre was contrived. Charles IX. flowed with blood in his bed. Thus
God will requite men in the same kind. His own people meet with
this. Jacob supplanted his elder brother, and therefore the elder is
brought to him instead of the younger. Asa put the prophet in the
stocks, and he was diseased in his feet. Joseph's brethren were not
flexible to his request; afterwards, when they were in extremity,
Joseph proves inexorable to them: Gen. xlii. 21, 'We are verily
guilty concerning our brother, in that we saw the anguish of his soul
when he besought us, and we would not hear ; therefore is this distress
come upon us.' How comes this into their minds ? This was many
years after the fact was committed, some twenty years as they com
puted. So God deals with his children in like manner as they dealt
with others, that their consciences may work the more kindly. The
same is observed concerning David and Absalom, 2 Sam. xii. 10-12.
He took the wife of Uriah to be his wife, and Absalom took his wives
before his eyes. St Paul consented to the stoning of Stephen, and
assisted in the execution, ' They laid down their garments at his feet;'
therefore, afterwards, Paul himself for preaching the gospel is stoned
and left for dead, Acts xiv. 19, 20. Barnabas was not stoned, that
assisted Paul ; both were alike offensive to the men of Iconium in
preaching the gospel. Paul was sensible of this as a great part of his
guilt, Acts, xxii. 20, and his conscience works upon that. Many other
instances might be given, but this is enough.
[3.] When judgments fall upon them in the very act of their pro
vocation. Thus many are taken away by a violent death in the very
heat of their drunkenness. Zimri and Cozbi lost their lives in the
216 SERMONS UPON PSALM CXIX. [SfiB. CXXIX.
very instant when they were unloading their lusts, and -many times we
see punishment treads upon the heels of sin.
[4.] When they are authors of their own destruction. Not only
in such a sensible manner as Saul, Achitophel, and Judas, that mur
dered themselves ; but thus, when men are given up to their headlong
counsels, to break themselves : Prov. v. 22, ' His own iniquities shall
take the wicked himself, and he shall be hoi den with the cords of his
sins/ Wicked men are often whipped with their own rods; and Ps. ix.
15,16, 'In the net which they hid, is their own foot taken. The
Lord is known by the judgment which he executeth : the wicked is
snared in the work of his own hands. Higgajon, Selah.' When by
their own errors, mistakes, and furious passions they undo themselves.
[5.] When evil men are brought down, wonderfully, suddenly, con
trary to all apparent likelihood and the course of second causes : Ps.
Ixiv. 7, ' God shall shoot at them with an arrow, suddenly shall they
be wounded ; so they shall make their own tongue to fall upon them
selves.' And Ps. Iviii. 7, unto the llth verse, there is this consolation
given to the church, that enemies shall be destroyed before the pots
ieel the thorns. When they are contriving and boiling somewhat *io
their minds, before the pots feel the thorns, God takes them away
suddenly in an instant, and then men shall say, Verily there is a re-
warder of evil.
[6.] When God's judgments are executed by unlikely means and
instruments. Sisera, a great captain, destroyed by Jael, Judges iv. 21 ;
Adrian the pope strangled by a gnat ; Arius voiding his bowels in a
draught after his perjury ; Cora, Dathan, and Abiram, when the earth
clave to receive them that had made a rent in the congregation ; and
Herod was eaten up with the lice.
[7.] When such accidents bring a great deal of glory to God, and
peace and tranquillity to his people ; as hanging Haman with his sons
upon his own gallows, Esther vii. 9, and viii. 17.
[8.] When God supplies the defects of man's justice, and their
iniquity finds them out, when they think all is forgotten, and shall be
no more heard of : Ps. ix. 12, ' When he maketh inquisition for blood,
he remembereth them ; he forgetteth not the cry of the humble.'
There are many instances how God finds out men that seem to escape
well enough from man's hands, when they could not be found out by
man. Zeph. iii. 5, the prophet tells us, ' Every morning he will bring
his judgments to light/ There is some sinner or other which God
notably punisheth, that men may own his providence.
[9.] When the word /car a TO p^roz/, in the express letter, is made
good upon men : Hosea vii. 12, ' I will chastise them, as their congre
gation hath heard/ The word doth fully take effect, and what they
would not believe they are made to feel. By these rules we may
observe God's judgments with profit. To quicken you to do so, con
sider
(1.) It would be a mighty cure to atheism. There are a sort of
men ' settled on their lees, that say in their heart, The Lord will not
do good, neither will he do evil,' Zeph. i. 12 ; that think God is so
shut up within the curtain of the heavens, that he takes no notice of
what is done below. These vain conceits would soon vanish if men
VER. 118.] SERMONS urox PSALM cxix. 217
would but turn students in .God's providence; they would soon cry
out, Verily there is a reward for the righteous ; verily there is a God
that judgeth in the earth: they would say, There is a ruler of the
affairs of the world, and a righteous judge that takes care of all things
here below. Usually men think amiss of God, as if, good and evil
were of no respect with him, but all things were governed by chance ;
as Job's wife said, ' Dost thou yet retain thy integrity ? Curse God
and die.' Mai. ii. 12, ' Ye have wearied the Lord with your words,
yet ye say, Wherein have we wearied him ? When ye say, Every one
that doeth evil is good in the sight of the Lord, and he delighteth in
them ; or, Where is the God of judgment ? ' We do not see his justice,
and so have atheistical and evil conceits of God. When we fancy evil
men are in esteem, and the good neglected and despised, it is a tempta
tion to men to think there is no providence no God. So when the
nocerit are prosperous, and the good vexed with all manner of dis
pleasure ; as Claudian the poet much doubted whether there were any
such thing as providence, that had a care of sublunary things ; but at
length, when he saw Kuffinus was only lifted up that his fall might be
the greater, then he no more calls in question God's providence, or
taxes him of indifferency to good and evil.
(2.) It will be a notable curb and awe upon us to keep us from sin ;
for all these things befall them for our learning. It is our stupid in-
cogitancy when God puts these examples before our eyes, and we are
not affected with them, and so are of little use to us : Josh. ix. 3,
' When the inhabitants of Gibeon heard what Joshua did to Jericho
and to Ai,' they were wiser than we ; they did not expect the coming
of Joshua, but sent messengers to meet him and strike up a covenant
with him. Or as that captain that came to Elijah, 2 Kings i. 13,
when two captains were destroyed with their fifties, he comes and
desires the prophet to spare his life, and that those he brought with
him might be dear and precious in his eyes. As he did, so should we.
God hath smitten this and that for sin ; we should the more humble
ourselves, and desire terms of grace ; but our blindness and stupidness
is such that we are not moved with God's judgments on others to look
to the state of our souls : Prov. xxii. 3, ' The wise man foreseeth the
evil and hideth himself, but the fool goeth on and is punished.'
Secondly, I come now to the reason rendered, ' For their deceit is
falsehood.' The Septuagint hath on CL'OLKOV TO evOv^p^a CLVTWV thou
hast despised all those that err from thy statutes, for their thought is
unjust. But to open the words. These two notions, deceit and false
hood, sometimes are taken for the vanity of outward things, the disap
pointment of trust ; for by an ill-built trust a man deceives himself, and
his hopes prove false ; and sometimes they are put for craft, guile, arid
hypocrisy. Now, according to these different acceptions of the word,
diverse senses are given. (1.) Some think these words relate to the
disappointment of their trust. Thus their confidences wherein they
trust will deceive them at last, and be found falsehood. Certain it is
that carnal men have many imaginations and carnal confidences
wherein they flatter themselves, and hope to avoid their appointed
judgments, which prove in the conclusion but lying vanities. If this
were the sense, that at length it shall appear how deceitful their trust
218 SERMONS UPON PSALM CXIX. [SfiR. CXXIX.
is, then it concerns us to see to our trust, to see what in probability
these confidences might he whereby they deceive their own souls. Is
it their greatness and present height ? This deceiveth them when
they are brought down wonderfully, Isa. xiv. 12-16. Or is it meant
of their devices and witty counsels wherein they trust ? But their
subtle devices fail, and they are often taken in the snares they laid for
others : Isa. xxix. 14, ' The wisdom of the wise men shall perish, and
the understanding of the prudent shall be hidden.' All their craft will
do them no good ; all their cunning and policy, by which they hope to
fortify and defend themselves and prevent their ruin, shall come to
nought. Or they do not get that by their deceit which they hope for ;
though they have many methods and stratagems to circumvent the
people of God, yet they shall prove but vain. (2.) Most simply it
seemeth to be taken for hypocrisy and guile of spirit, manifested either
in shows of piety or any guileful course, whereby they would under
mine others ; for this reason God will bring them down.
Doct. All fraudulency and hypocrisy is hateful to God, therefore
he will sooner or later discover and destroy those that practise it.
Fraudulency is twofold :
1. Either falsehood in ordinary commerce, lying or treacherous
imposing on the simplicity of upright and honest men. Most men's
wisdom and policy lies in their falsehood and deceitfulness ; but this
shall be manifested, and whilst they think to deceive others, they shall
be deceived themselves, Job v. 13, and be taken in their own snares;
and whilst they seek to ruin and undermine others, they are ruined
and undermined themselves. Or
2. There is another sort of fraudulency, pretences of piety, whereby
such men deceive the world. Now this deceit is threefold either the
deceit of the heretic and erroneous person, or the formalist and super-
titious person, or the deceit of those that pretend to be truly religious.
All these cheats put upon the world shall not long hold.
[1.] The cheat of erroneous persons and heretical seducers, who,
under a fair mask and plausible appearance, carry on such designs as
prove troublesome and noxious to the church of God. Though for a
while they carry great sway under colour of a godly life, yet at length
God will tread them to dust and nothing, and then all will be counted
but deceit. The deceit of heretical seducers is often spoken of in
scripture : Rev. ii. 9, 'I know the blasphemy of them which say they
are Jews, and are not, but are the synagogue of Satan ;' and 1 Tim.
iii. 5, 9, ' But they shall proceed no farther ; for their folly shall be
manifest unto all men.' When, under a form of godliness, they carry on
a horrible design unto the great disturbance of the church, of the
kingdom and commonwealth, the day shall declare it, 1 Cor. iii. 13 ;
God will bring them down.
[2.] There is the deceit of superstitious persons and formalists, who
seem to be devout, and have great zeal for outward things, not com
manded by God ; such 'make a fair show in the flesh,' Gal. vi. 12, by
observing outward and carnal rites, as circumcision, difference of
meats, legal purifications ; all their religion is but a vain show, to be
guile a loose conscience. This same sort of men are again described
to be those that ' speak lies in hypocrisy/ 1 Tim. iv. 7. These also
VER. 118.] SERMONS UPON PSALM cxix. 219
do in time discover the folly of their way, manifested by some notable
judgment; for these things take not hold of men's consciences, but
only of their affections ; and when public countenance is gone, they are
of no more esteem.
[3.] There is the deceit of those that only pretend to be truly
religions, and are not so ; and because false and counterfeit, they are
hateful and abominable to God. Now these God will not only punish
in the other world : Mat. xxiv. 51, 'He shall appoint him his portion
with the hypocrites ; ' hell seems to be their freehold and patrimony ;
but here, sooner or later, God will pluck off these vizards, and bring
disappointment and ruin upon these deceivers : Prov. xxvi. 26, the
hypocrite shall be discovered before the congregation. Things that
are counterfeit and false do not long hold out. God will discover
them, either by some trying judgment, as he that builds upon the
sand, when the winds blow and beat upon the house, down it falls.
Earthen vessels, when they come to be scoured, the varnish and paint
wears off. Or by some scandalous fall, for ' that which is lame will
soon be turned out of the way/ Heb. xii. 13. This deceitfulness
(1.) Is contrary to God, who is a God of truth, Ps. xxxi. 5 ; the
author of truth : Eph. iv. 24, ' Created after God in righteousness and
true holiness ;' and a lover of truth : Ps. li. 3, ' Thou desirest truth in
the inward parts/ So that it is a great affront to God when men
deal falsely : Jer. v. 3, ' Lord, are not thine eyes upon the truth ? ' Is
not that the thing thou lookest after in all the works of men ? This is
all in all with God.
(2.) It is contrary to justice, charity, and common ingenuity ; it
destroys the commerce between man and man : Eph. iv. 25, ' Put away
lying, speak every man truth with his neighbour ; for ye are members
one of another/ It is unnatural and monstrous by lying and deceit
to circumvent one another ; it is as for one part of the body to destroy
another. It is a sin not only unseemly for a Christian, but it tends to
the overthrow of all human society, fidelity and mutual trust being
the ground of all commerce. Now God will pour out his judgments
upon them.
Use. Let this teach us to carry it sincerely both to God and men,
for craft will not always succeed. The more real worth in any, the
more openly and fairly they carry it. But for motives.
1. You will never else have true solid comfort, until you are real,
without dissembling before God and men: 2 Cor. i. 12, 'For our
rejoicing is this, the testimony of our conscience, that in simplicity and
godly sincerity, not with guile and fleshly wisdom, we have had our
conversation in the world/ Truth breeds joy and comfort of heart
when a man is sincere and acts according to his conscience.
2. You will never hold out without it ; your mask will fall off: James
i. 8, ' The double-minded man is unstable in all his ways ; ; wavering,
inconstant, up and down, off and on with God. A hypocrite is com
pared to a rush that grows in the mire, Job viii. 12 ; pluck it up,
it soon withers : they are like reeds shaken with every wind. And
you can have no approbation and acceptation with God ; God likes
those that are sincere : ' Behold an Israelite indeed, in whom there is
no guile/ Who are those who have pardon of sin sealed up to their
220 SERMONS UPON PSALM CXIX. [SfiB. CXXX.
souls ? Oh ! blessed is that man that can say his sins are forgiven
him. Who is that man ? ' In whose spirit there is no guile ; ' that
is, without dissimulation, fraudulency, and guile : this man enjoys
acceptance with God, pardon of sin, justification before God. And
the contrary will certainly bring down a heavy judgment.
SERMON CXXX.
Thou puttest away all the wicked of the earth like dross : therefore I
love thy testimonies. VER. 119.
IN these words we have (1.) God's dispensation; (2.) The effect it
had upon David's heart.
In the first branch we have
1. The character by which they are described, all the wicked of the
earth.
2. The esteem God hath of them, they are dross.
3. A suitable providence dealt out to them, intimated, tliou puttest
them aivay like dross.
First, That the wicked are men of the earth. There are common
reasons why we are all men of the earth. Our original is earth, made
of the dust of the ground, Gen. ii. 7. They are but a little earth or
red clay fashioned into the form of a man, a handful of enlivened dust.
Our abode and service is here : John xvii. 4, ' I have glorified thee
upon earth ;' and at our end and dissolution we are turned into earth
again : Eccles. xii. 7, ' Then shall the dust return to the earth as it
was ; ; Ps. cxlvi. 4, ' His breath goeth forth, he rcturneth to his earth.'
Princes as well as others must look to be dissolved into dust again.
But in an especial respect are wicked men said to be of the earth, and
that in contradistinction to the people of God, Rev. xiii. 10. God's
witnesses ' tormented the dwellers upon earth;' that is, those that are
out of the true church, in Antichrist's kingdom. So Rev. xiii. 8,
' And all that dwell upon the earth shall worship him, whose names
are not written in the book of life of the Lamb/ As, on the contrary,
they that dwell in the church, are said to be in heaven : Rev. xiii. G,
' And he opened his mouth in blasphemy against God, to blaspheme
his name, and his tabernacle, and them that dwell in heaven ; ' so Rev.
xviii. 20, ' Rejoice over her, thou heaven, and ye holy apostles.' But
why are they thus characterised ? Because here they flourish : Jer.
xvii. 13, ; Their names shall be written in earth ;' grow great, and of
good reckoning and account here. Judas had the bag ; they ' pros
per in the world/ Ps. Ixxiii. 12, ' Behold, these are the ungodly, who
prosper in the world/ Here they are respected : 1 John iv. 5, ' They
are of the world, and speak of the world, and the world heareth them/
Here their hearts and minds are, Mat. vi. 19, 20. It is their natural
frame to be worldly ; they only savour the things of the world ; prefer
ment, honour, greatness, it is their unum magnum; here is their
pleasure, and here is their portion, their hopes and their happiness. A
child of God looketh for another inheritance, immortal and undefiled.
YER. 119.] SERMONS UPON PSALM cxix. 221
Use 1. To wean us from present things, which the wicked enjoy
more than the righteous, and which certainly are but poor things in
comparison of our happiness : ' Set your affections on things above, not
on things in the earth,' Col. iii. 2. Affect them not as your happiness
and last end : Ps. xvii. 14, ' Their portion is in this life.' Affect them
not in competition with heavenly things, but in subordination, Mat.
vi. 33 ; affect them not inordinately, but so as to part with them when
God will: Job i. 21. ' Naked came I out of my mother's womb, and
naked shall I return thither ; the Lord gave, and the Lord hath taken
away ; blessed be the name of the Lord.' Affect them not so as to use
unlawful means to get them: Prov. xxviii. 8, ' He that by usury and
unjust gain increaseth his substance, he shall gather it for him that
will pity the poor/ Affect them not so as to put yourselves upon the
temptation of getting or keeping them by unjust means : 1 Tim. vi.
9, ' But they that will be rich fall into temptation and a snare, and
into many foolish and hurtful lusts, which drown men in destruction
and perdition ;' Prov. xxviii. 20, * He that maketh haste to be rich
shall not be innocent.' Affect them not so as to be backward to good
works : ' But whoso hath this world's goods, and seeth his brother
have need, and shutteth up his bowels of compassion from him, how
dwelleth the love of God in him?' 1 John iii. 17; 1 Sam. xxv. 11,
1 Shall I take my bread, and my water, and my flesh, which I have
provided for my shearers, and give it to men I know not ? ' Affect
them not so as to neglect heavenly things ; affect them not so as to
lay out your whole time and care about them : Prov. xxiii. 4, ' Cease
from thine own understanding ; labour not to be rich ;' Isa. Iv. 2,
' Why do ye spend your money for that which is not bread, and your
labour for that which satisfieth not?' But only affect them as you
may honour God : Prov. iii. 9, ' Honour the Lord with thy substance.'
You may provide for your families in the fair lawful way of God's
providence, 1 Tim. v. 8 ; also you may be helpful to others, Eph. iv.
28 ; for if you so do, you are not the wicked of the earth, but those
that use this world, but hope to enjoy better things.
Use 2. Let us be contented though we be kept low and mean in the
world. God's people are not the children of this world ; better things
are reserved for them in the world to come : and therefore, if we have
food and raiment, and that but of the coarsest, let us be content:
1 Tim. vi. 8, ' Having food and raiment, let us be therewith content.'
Jesus Christ gave thanks for five barley loaves and two fishes, Mark
vi. 41. The wicked are characterised to be of the earth; God's
children are from above as to their original, and thither they tend as
to their scope and end ; and if we have anything by the way, we have
no cause to complain : 1 Peter ii. 11, ' I beseech you as strangers and
pilgrims.' What would a man care for in a journey but a bait or a
little refreshing ? If we seek after more, it is inordinate affection, and
must be mortified, not satisfied : Eph. iii. 5, ' Mortify your members
which are upon the earth.' Evil inclinations bend us to the earth, and
earthly things, those splendid nothings, riches, pleasures, honours, these
hinder us from nobler things ; yea, they increase our difficulties about
the things that are necessary for us by the way : Heb. xiii. 5, ' Let
your conversations be without covetousness, and be content with such
222 SERMONS UPON PSALM CXIX. [SER. CXXX.
things as you have ; for he hath said, I will never leave thee nor for
sake thee ;' implying that whilst we indulge carnal desires, it is hard
to trust God with daily supports, for daily protection and daily main
tenance ; but always distract ourselves with fruitless cares and thoughts
about the things of this life. And also we may say, ' The Lord is my
helper ; I do not fear what man can do unto me.' Therefore let us
not desire more than God alloweth: a little with God's blessing is
enough to supply our necessities as to wants, and to give us protection
against dangers ; as the apostle subjoineth God's undertaking, and the
saints' confidence thereupon by way of a cure ; if we believe God's pro
mises, and have the spirit of his saints, this is enough to us.
Use 3. Let us not envy the prosperity of the wicked.
1. They are the wicked of the earth ; here they flourish ; as nettles
will more easily grow than choicer plants, the soil bringeth them forth
of its own accord ; so do wicked men thrive here : but you need not
envy them ; not only our hopes are much better than their possessions,
but our present condition is much better, Ps. xvii. 14. Their posses
sions are not to be compared with our hopes. What is a more plen
tiful table to the everlasting fruition of God ? the pomp of the world
to the seeing God face to face ? vainglory to everlasting glory ?
honour here to the glory that shall be upon us at Christ's appearing ?
their momentary pleasures, which pass away suddenly as a dream, to
the everlasting pleasure you shall enjoy in the sight of God ? Nay,
for the present you have communion with God and the sense of his
favour, how poor and afflicted soever your outward condition be : Ps.
iv. 6, 7, ' There be many that say, Who will show us any good ? Lord,
lift thou up the light of lhy countenance upon us : thou hast put glad
ness in my heart, more than in the time when their corn and wine
increased.' Carnal men rejoice in sensual earthly good things, not in
the favour of God. And mark, this joy is proposed with a supposition
of increase ; and at the time of this increase, when the carnalist doth
enjoy the greatest affluence of worldly blessings, take them at their
best, when they have the most lively sense of these things, yet a Chris
tian hath more cause of rejoicing: 'Thou hast put gladness in my
heart ;' here is matter and ground of rejoicing. They drink of the
cistern, you of the fountain, Jer. xii. 13 ; they rejoice not in God, but
his gifts ; and not the best gifts, but the common sort, riches, plea
sures, and honours ; and these not as the effects of God's bounty, but
as happening to them in the ordinary course of second causes : ' Who
will show us any good?' But you rejoice in God, in his best gifts,
his love and grace. And then here is the author of this joy : ' Thou
hast put gladness.' This joy is allowed by God, and wrought by him :
Rom. xiv. 17, ' The kingdom of God is not meat and drink, but
righteousness, and peace, and joy in the Holy Ghost.' It is stirred up
by his Spirit ; their joy is neither God's allowance nor God's work.
And then here is the subject and seat of this joy ; not tickle the senses,
but delight the heart : ' Thou hast put gladness in my heart.' And
then here is the measure ; it is more joy, it is more pure and sublime,
of a stronger efficacy, which not only overcometh the sense of present
infelicities, but the fear of death, hell, and judgment to come : Heb.
vi. 18, ' That we might have stronger consolation.' But wicked men
VER. 119.] SERMONS UPON PSALM cxix. 223
dance about the brink of hell, have their secret gripes ; and will you
envy them, as if your condition were not much better ? When God
hath given you the feast, will you be troubled that they have the scraps
and fragments of his bounty ?
2. In regard of the uncertainty of their condition: Ps. xxxvii. 1, 2,
' Fret not thyself because of the evil-doers, neither be thou envious
against the workers of iniquity ; for they shall soon be cut down like
the grass, and wither as the green herb.' Though they seem to be in
a very prosperous condition for the present, as grass while it is stand
ing is very green, yet they are soon cut down by the scythe of provi
dence, then presently fadeth, and is carried away from the place where
it grew. You think providence doth not deal righteously, because the
unworthy are exalted and the worthy depressed. Do but tarry a while,
and you will have no cause to complain, or to grow weary of godliness,
or to cry up a confederacy with evil men. They are never nearer their
own ruin than when they come to the height of their exaltation, as the
sun declineth presently when he cometh to the highest point of the
zenith. Who would envy those that climb up a ladder for execution ?
or are carried to the top of a rock, that they may be thrown down from
thence to be broken in pieces ? Ps. Ixxiii. 18, ' Surely thou didst set
them in slippery places ; thou castedst them down into destruction/
Secondly, That the wicked of the earth are as dross. They are so
in these respects:
1. As to external show, they seem to be a part of the substance or
metal, but indeed they are but the filth of the metal, which is wont to
be consumed with fire, that the metal may be purged. This is fitly
applied to the degenerate members of the visible church, that have
only a show of the purity of religion, but are corrupt in faith and
manners, ungodly and unrighteous. There are disciples in show, and
disciples indeed, John viii. 31 ; some that live, and some only that
have a name to live, but indeed are dead, Eev. iii. 4. There is a Jew
outwardly and inwardly, of the letter and of the spirit, Korn. ii. 28, 29.
There are branches in Christ, by an external visible union, that bring
forth no fruit, John xv. 2. Some are Christians in name, by external
visible communion, others by real implantation into Christ. It con-
cerneth us to see whether we be dross or metal, living members of
Christ's mystical body, or only equivocally called Christians, because
of some loose profession of Christ's name.
2. Dross is intermingled with purer metal, and maketh one mass
with it. The wicked and the godly live together in the visible church ;
they are never totally severed till the great day of separation or general
judgment, when the sheep and the goats are put apart, some on Christ's
right hand and some on his left. Here in the world, as in the finest
metal, there is some dross, and in the same field there is chaff and
corn, Mat. xiii. 29. We should not leave the flour for the chaff, but
leave the chaff that we may be pure grain.
3. In God's esteem they are refuse, drossy, worthless things : Ezek.
xxii. 19, ' Thus saith the Lord, Because ye are become dross/ poor,
unprofitable creatures. The church and people of God, because of
their excellency, are compared to gold and silver ; so Kev. i. 20, ' The
seven golden candlesticks/ As gold is the most precious metal, so is
224 SERMONS UPON PSALM CXIX. [SEIi. CXXX.
the church, much esteemed by God, called God's jewels, Mai. iii. 17 ;
as a diamond among a heap of pebbles; God's jewels, 'of whom the
world is not worthy/ Heb. xi. 38 ; his ' peculiar people,' Titus ii. 14.
God maketh no such reckoning of wicked men. Dross is cast away
as good for nothing ; and all the wicked of the earth are but as dross
to so much good metal. But all his saints are much set by, as the
tilings of silver and gold are precious. What a difference is there
between the judgment of God and the judgment of the world ! The
men of the world esteem the saints to be, 1 Cor. iv. 13, ' the off-
scouring and filth of all things/ as the sweeping of the city, to be
cast forth to the dunghill. Whereas themselves are so indeed in
God's account ; but ' reprobate silver/ Jer. vi. 30, or rather dross,
which is the refuse of gold and silver. Therefore their contempt is
not to be regarded, how great soever they be ; though potentates, high
in honour and place, yet if ungodly and wicked, God reckons them to
be vile persons, Dan. xi. 21, dross, worthless souls. Men are not
valued by God for their secular interests, but moral qualifications.
The potentates of the earth are not valued as his princely, but holy
ones : ' The righteous is more excellent than his neighbour/ Prov. xii.
26. God puts the highest price upon them, they are coin and medals
who bear his own image.
4. They are consumed in trials, as dross consumeth in the fining
and trying of metals. Solid metal endure th, but the dross is con
sumed ; which holdeth true of wicked men in two respects : (1.)
Their seeming goodness is lost, and the difference is seen between
them and those that are sincere. Sound and searching judgments
discover hypocrites, as the lightness of a building is seen in a storm :
Mat. vii. 27, * When the rain descended, and the floods came, and the
winds blew, the house fell, and great was the fall of it.' So God, in
the metaphor of the text, is often said to melt and try his people,
Jer. ix. 7, to discover the dross from pure gold. Hirelings will soon
prove changelings, when God trieth them to purpose. (2.) Their
imaginary felicity vanished into smoke, they perish, the meanest as
well as the greatest. Thou puttest away all the wicked of the earth
like dross ; they are consumed in the fire of God's wrath, and de
stroyed : Ezek. xxii. 20, ' As they gather silver, and brass, and
iron, and lead, and tin, into the midst of the furnace, to blow the
fire upon it, to melt it; so will I gather you in mine anger and in
iny fury, and I will leave you there, and melt you/ But of this by
.and by.
Use. Let us see what we are, real members of Christ's mystical
body, yea or no. The wicked of the earth are as dross, and the
godly are the finest sort of metals. To move you to consider what
you are :
1. Ordinarly the visible church is so mixed, that the generality
thereof is unsound : Zech. xiii. 8, ' Two parts thereof shall be cut off
and die ; and I will bring the third part through the fire, and refine
them as silver is refined, and try them as gold is tried/ There is but
one part in three sound, and it were well the proportion were sound
every where ; and therefore we had need *to consider who shall be
saved and found faithful : Luke xiii. 23, 24, ' And one said unto him,
VER. 119.] SERMONS UPON PSALM cxix. 225
Lord, are there few that shall be saved? and he said unto them,
Strive to enter in at the strait gate ; for many shall seek to enter,
and shall not be able.' We had need be the more earnest, because
the most miscarry.
2. The trials will be searching; we must pass through the fire, and
then what will become of the dross ? Rev. iii. 10, ' An hour of temp
tation shall come upon all the world, to try them that dwell upon
earth/ And, alas ! are we able to brook the fiery trial ? 1 Peter iv.
10. Few professors will be able to abide it, when we are to part with
the sweetest of our earthly comforts, yea, and it may be life itself,
which maketh us capable to enjoy them. It is no strange thing that
it should happen to us, 1 Peter iv. 12 ; it is as useful as violent
storms at sea or tempestuous weather in winter ; when God is upon
reckoning with his people, such things may be expected.
3. The best of us will be found but dross if God would deal with us
in extremity ; so much of corruption cleaveth to us, and so many
hidden lusts do we cherish and indulge, that would soon become a
root of apostasy, if God did not hold a hand of grace over us. But
God will not be extreme : Isa. xlviii. 10, 'Behold, I have refined thee,
but not with silver ; I have chosen thee in the furnace of affliction ; '
that is, not so thoroughly. Silver is not refined till all the dross be
consumed and wrought out of it ; and when should we see good day if
God should so refine us ?
4. They are not reckoned to dross, but metal, that walk answerable
to their profession and obligations to God, as becometh his peculiar
people to do ; they are not satisfied with common mercies. A man
may have the world at will, and yet be a castaway ; they must have
something peculiar and distinguishing: Ps. cxix. 132, 'Look upon
me, and be merciful unto me, as thou usest to do to them that love
thy name ; ' things that can never be given in anger. They do not
rest in common grace: Heb. vi. 9, ' But we hope better things of
you, and things that do accompany salvation ; ' those good moods in
hypocrites and temporaries. Nor content themselves with a common
conversation : 1 Cor. iii. 3, ' Are ye not carnal, and walk as men ? '
1 Peter iv. 4, ' Wherein they think it strange that you run not with
them into the same excess of riot ; ' Mat. v. 46, ' If you love them that
love you, what reward have ye ? do not even the publicans the same? '
You should do something rare and singular, not in an ordinary loose
rate.
Thirdly, That it is God's business in heaven to put away the
wicked as dross, to sever them from the purer metal.
1. God hath many ways and means to do it. (1.) Partly by his
judgments he doth it more and more : Mat. iii. 12, ' His fan is in his
hand, and he will thoroughly purge his floor, and gather his wheat
into the garner; but he will burn up the chaff with unquenchable fire.'
As the chaff from corn, so dross from metal : Isa. iv. 4, ' When the
Lord shall have washed away the filth of the daughter of Zion, and
shall have purged the blood of Jerusalem from the midst thereof, by
the spirit of judgment, and by the spirit of burning ; ' that is, by the
judgment executed upon the evil among them : Ezek. xx. 38, 'And I
will purge out from among them the rebels, and them that transgress
VOL. VIII. P
226 SERMONS UPON PSALM CXIX. [SER. CXXX.
against me.' This God doth by destroying, wasting judgments. (2.)
Partly by the censures of the church : 1 Cor. v. 9, ' Put away from
among yourselves that wicked person/ And partly by the stroke of
the civil magistrate, and their punishments : Prov. xxv. 4, 5, ' Take
away the dross from the silver, and there shall come forth a vessel for
the finer. Take away the wicked from before the king, and his throne
shall be established in righteousness.' Thus doth God do it now, but
he will fully and finally do it at the last judgment, when there shall
be a perfect separation of them, and all the wicked shall be cast away
as refuse : Mat. xxv. 32, 33, ' Before him shall be gathered all nations,
and he shall separate them one from another, as a shepherd divideth
his sheep from the goats; and he shall set the sheep on his right hand,
and the goats on his left hand ; ' there is a congregation and then a
segregation, never to meet more, nor be mingled more. Now God
doth it in part, but then more fully.
2. The reasons. (1.) God doth so, lest the silver itself should be
turned into dross. We are apt to corrupt one another, natural cor
ruption within meeting with examples without : Isa. vi. 5, ' Woe is me,
I am undone, because I am a man of unclean lips, and I dwell among
a people of unclean lips ; ' as a man that hath the matter of a disease
prepared, coming into infectious company, is soon infected. God's
choicest people have much dross in them, therefore the Lord needeth
to purge out their dross. The purest church is apt to contract pollu
tion and to degenerate, and the choice plants of the covenant-stock to
run wild, were it not for these dispensations. (2.) That impunity
may not harden the wicked and encourage others. God suffereth it as
long as hejudgeth it expedient: Eccles. viii. 11, 'Because sentence
against an evil work is not executed speedily, therefore the hearts of
the sons of men are fully set in them to do evil ;' Ps. ix. 16, ' The
Lord is known by the judgments he executeth ; the wicked is snared
in the work of his own hands/ Men sin more freely and securely when
a judgment doth not presently overtake them, when sinners go on
without any mark of God's vengeance ; but God will in every age clear
his providence, by bringing of judgments upon wicked men. (3.) The
nearer they are to God, the more hateful their provocations are, and
more severely punished : Amos iii. 2, ' You have I known of all the
families of the earth, therefore I will punish you for all your iniquities.'
For their sins the valley of vision is brought to barrenness. They
sin against the clearest light, the dearest love, the highest engagements
to the contrary ; and therefore, when they are mingled among his
people as dross with the silver, God putteth them away.
Use 1. To inform us that God in his judicial proceedings will dis
tinguish ; he will divide the dross from the other metal, that he may
destroy the one, and preserve the other. David prayeth, Ps. xxvi. 9,
' Gather not my soul with sinners, nor my life with bloody men ; ' that
God would not lay him common with the wicked. God hath his
harvest, for cutting down, for cutting and binding together those that
sinned. Now David prayeth that he, that had severed himself in his
course of life, might not be gathered with them in their punishment.
God will distinguish ; his judgments are for the destruction of the
worser sort, and the amendment of the better; when he severeth the
VEK. 119.] SERMONS UPON FSALM cxix. 227
dross, he hath a care of the silver. Though never so terrible to the
wicked, still he will be comfortable to his own : 2 Peter ii. 9, ' The
Lord knoweth how to deliver the godly out of temptation, and to re
serve the unjust to the day of judgment to be punished.' His own
jewel, that lieth hidden among them: when all is shaken round about
them, God can hide them in the secret of his presence, and preserve
them as he did Lot and Noah. His own are wonderfully preserved in
common judgments ; several scriptures speak to this : Eccles. viii. 12,
13, ' Surely it shall be well with them that fear God, but it shall not
be well with the wicked ; ' and Josh. iii. 10, ' Hereby ye shall know
that the living God is among you, and he will without fail drive out
from before you the Canaanites and the Hittites ; ' Isa. iii. 10, 11,
' Say unto the righteous, It shall be well with him ; for they shall eat
the fruit of their doings. Woe to the wicked, it shall be ill with him ;
for the reward of his hands shall be given him/ God will make a
difference between good and bad.
Use 2. That a few wicked men may bring a great deal of hurt and
mischief, as Achan upon Israel ; two dry sticks may set a green one
on fire, as the whole metal is melted that the dross may be severed.
Use 3. All judgments on the visible church are to sever the dross
from the gold. God suffereth them a while to be mingled, and then
come trying judgments to separate the one from the other ; which is a
comfort to us ; the church is the purer for these judgments : Isa. i. 25,
' And I will turn my hand upon thee, and I will surely purge away
thy dross, and take away thy tin.' So Mai. iii. 3, ' And he shall sit as
a refiner and purifier of silver, and he shall purify the sons of Levi,
and purge them as gold and silver, that they may offer unto the Lord
an offering in righteousness/ He will send such judgments as will
destroy the incorrigible wicked ones, and purify the rest. It is a com
fort against persecutions. We murmur under them, know not how
they shall be turned away ; God, who is the purger of his church, will
find out some way. And it is a comfort under his judgments ; they are
not to destroy, but to purge. God intendeth only our purging, how
hot soever the furnace be ; therefore let God alone with his work.
Use 4. To teach us to wait upon God in the way of his judgments.
He is putting away the wicked of the earth like dross ; it is not only
a work that he hath done, or will hereafter do, but he is always doing
of it. We should observe how God hath already done it, and so by
faith we should look upon him as still about it. First, he beginneth
with his people ; he is purging away their wickedness : ' Isa. xxvii. 9.
' By this shall the iniquity of Jacob be purged.' ' But many shall cleave
to them by flatteries, and some of them of understanding shall fall, to
try them and to purge, and make them white/ Dan. xi. 35. Now,
when God hath employed wicked men to fan and purge his people,
then their turn cometh next : Jer. xxv. 29, ' For lo I begin to bring
evil on the city which is called by my name, and should ye be utterly
unpunished ? Ye shall not be unpunished ; for I will call for a sword
upon all the inhabitants of the earth ; ' 1 Peter iv. 17, ' If punishment
begin at the house of God, where shall the wicked and ungodly
appear ? ' Prov. xi. 31, ' Behold, the righteous shall be recompensed
in the earth, much more the wicked and the sinner/ When the Lord
228 SERMONS UPON PSALM CXIX. [SfiR. CXXX.
hath performed his work upon Mount Zion and Jerusalem, then he
will reckon with his enemies. He beginneth with his church, and
maketh an end with their enemies : his enemies drink the dregs of the
cup, and their end must needs be unspeakably terrible.
Use 5. Let us see we be not put away like dross, when God's judg
ments are abroad in the earth : 1 Cor. xi. 32, ' We are chastened of
the Lord, that we should not be condemned with the world.' We shall
put that out of question if we do two things: (1.) If we be faithful
to God, and cleave to God's people, truth, and interest, how great
soever our trials be : Ps. xliv. 17, ' All this is come upon us, yet we
have not forgotten thee, neither have we dealt falsely in the covenant.'
To consume in the melting is the property of dross ; but the pure
metal is the more united, and cleaveth together the more closely.
(2.) If you are refined by all these trials : Isa. xxvii. 9, ' Bv this shall
the iniquity of Jacob be purged.' A Christian loseth nothing by his
afflictions but sin, which is better parted with than kept.
We come now to the second branch of the text, and that is the
effect it had upon David's heart, ' Therefore I love thy testimonies.'
This use he made of all God's judgments.
D'oct. A gracious heart, that observeth the providence of God, and
the course of his judicial dispensations, will find more cause to love the
word of God than ever before.
1. Because thereby he hath sensible experience of the truth of it.
God's providence is a comment upon his word ; the effect is answerable
to the prediction, and the word that God hath said is fulfilled to a
tittle. Now, the more confirmation the word receive th, the more is
affection increased. The apostle telleth us that ' the word spoken by
angels was steadfast/ Heb. ii. 2, because every 'transgression and
disobedience received a just recompense of reward/ The punishment
of the transgressors of the law was a proof of God's authorising their
doctrine ; the same law made formerly is valid. We see the word
doth not threaten in vain, and they that slight it smart for it. Now I
see the word of God is to be valued, for God will make it good, even
to a tittle.
2. Because if we love not the word, we may see great danger likely
to ensue : even those terrible punishments by which he purgeth out
the dross should make us fall in love with God's law. If we would not
perish with the wicked of the earth, we should not sin with the wicked
of the earth. If we partake of their sins, we must partake of their
plagues : Ps. ii. 12, * Kiss the Son, lest he be angry, and ye perish from
the way, if his wrath be kindled but a little : blessed are they that
trust in him.' When we see the danger of being enemies to God, or
unsound with him, we have need to learn this wisdom of showing all
affection and reverence and respect to Christ in his ways, and submit
to him heartily ; there is no safety in any other course. If a spark of
his wrath light upon us, how soon will it consume us ! The stupid
world regardeth not this, to love his ways the more God giveth out
proofs of his anger against those that despise them. Many are cut
off in the midway sooner than they did or could expect, and yet they
do not grow one jot the wiser. It is dangerous to stand out against
God, his cause, work, or people.
VER. 119.] SERMONS UPON PSALM cxix. 229
3. It doth endear the mercy of God to us ; because he hath dealt
otherwise with us, who in strict justice have deserved the same. God's
judgments on the wicked commend his mercies to his children, Rom.
ix. 23. The vessels of wrath fitted to destruction serve to show the
greater love of God to the vessels of mercy ; the torments of hell
inflicted on the wicked do the more set forth his love to the saints, to
whom he hath appointed the joys of heaven. So the severity of God
in his present judgments doth imply the love of God to his chosen people,
who can take comfort in the promises when the threatenings are accom
plished upon others ; this might have been our condition too, but that
grace nath made the difference. Well, then, as it doth endear the
mercy of God to us, so it calleth upon us more highly to love and prize
him and his word, because of this distinction.
4. It is not only a means to set off the love of God to us, but even
his judgments upon others may be a necessary act of love to us. They
are purged out as dross, that they may not infect us by their example,
or molest us by their persecutions or oppressions. Now the more we
are befriended in this kind, the more we are bound to serve God cheer
fully : Luke i. 74, 75, ' That being delivered from the hands of our
enemies, we may serve God in righteousness and holiness all the days
of our lives.' The world is one of those enemies, or the wicked of the
earth ; therefore we should serve him faithfully.
5. By this means we see the world is governed by God, and we may
the more safely commit ourselves to his protection upon the encourage
ment of his promises. If the affairs of the world were governed by
blind chance, and men might do what they listed without check and
control, we might think that we had cleansed our hearts in vain, and
that a man doth make himself a prey by the simplicity of his innocence.
But when God punisheth the wicked in our sight, certainly this should
teach us to be more holy in all our ways : Ps. iviii. 11, * A man shall
say, Verily there is a reward for the righteous, verily there is a God
that judgeth in the earth.' They that knew not what to think of
providence shall see there is a God in the heavens that doth wisely
administer all things below ; and so we are encouraged to love him and
serve him more heartily. Say, as the Psalmist, ' It is good for me to
draw nigh to God/ Ps. Ixxiii. 28.
Use. Well, then, let our love to God, and liking and approbation of
his law, be accompanied with the hatred of sin, the more we observe
his judgments in putting away the wicked like dross, that we may be
more holy, and seek after communion with God as our only blessed
ness. To this end :
1. Let us bless God for giving a sure rule to walk by, and such
promises of protection in the midst of the darkness and uncertainty
of the present world. When others perish, you are safe : Isa. viii. 20,
' To the law and to the testimony/ &c. Thou shalt walk in this way
safely, and shalt not stumble ; yea, please God, and you need not fear.
2. Let us walk exactly by this rule, since our temporal and eternal
safety and happiness is concerned thereby. For the world to come it
is clear, as well as in this life : Prov. iii. 1, 2, ' My son, forget not my
law, but let thine heart keep my commandments ; for length of days,
and long life, and peace shall they add unto thee/ and Gal. vi. 16,
230 SERMONS UPON PSALM CX1X. [SEE. CXXXI.
' As many as walk according to this rule, peace and mercy be upon
them.'
3. The more God doth own his law by his judgments, the more let
our love be increased. This is to wash our feet in the blood of the
wicked : Ps. Iviii. 10, ' The righteous shall rejoice when he seeth the
vengeance : he shall wash his feet in the blood of the wicked.'
SEKMON CXXXI.
My flesli trembletJi for fear ofthee, and lam afraid of tliy judgments.
VER. 120.
IN this psalm you find the man of God under divers passions, some
times of joy, sometimes of sorrow, sometimes of hope and courage, and
sometimes of fear. As there is a time for all things in this world,
there are several conditions and duties that we run through, and we
have affections planted in us that suit with every condition. Religion
doth not nullify, but sanctify our affections. Some have vainly thought
affections to be an after-growth of noisome weeds in our nature cor
rupted ; whereas they are wholesome herbs, implanted in us by God
at our first creation, of great use to grace when rightly stirred and
ordered: Anima nunquam melius agit, c. The passion expressed
in the text is fear ; for two or three verses his meditations had been
taken up in the observation of God's judgments upon evil-doers :
' Thou hast trodden down all them that err from thy statutes ; for
their deceit is falsehood ' (ver. 118). They were once high, but God
hath brought them down with ignominy and contempt ; they had
borne themselves out in their sinful courses on account of their pros
perity, but at length they are utterly ruined and broken. And why ?
' For their deceit is falsehood ;' that is, they were unmasked, and all
their pretences of piety and justice found to be fraud and imposture.
In ver. 119 he still insisteth upon the same argument : ' Thou puttest
away all the wicked of the earth like dross ; therefore I love thy testi
monies.' They seemed to cleave to the church and people of God as
dross to gold or silver. That God, who is the purger and refiner of
his church, failed not to put a difference, and to consume the dross
and refine his silver. The use that David made of these judgments
was twofold : (1.) To love God's ways so much the more, and to
cleave to them with greater firmness, ' Therefore I love thy testimonies.
(2.) To fear before the Lord, and tremble at the Lord's judgments, as
in the text. There are two affections wherein we should always seek
to profit the love of God and the fear of God. Of this last in the
text, ' My flesh trembleth for fear of thee, and I am afraid of thy
judgments.' In which words we have
1. The degree of his fear, my flesli treiribleth.
2. The object of his fear, for fear of lliee.
3. The ground and reason of his fear, I am afraid of thy judgments.
1. The degree of his fear, ' My flesh trembleth/ The word samar
St Hierome rendereth, horrivilavit caro mea mv flesh is in horror
VER. 120.] SERMONS UPON PSALM cxix. 231
and affrightment. Symmachus before him, opOorpi^el diro TOV <j)6(3ov
fj adp% [MOV my flesh maketh my hair stand on end, as the prickles
of a hedgehog, which is an emblem of horror. The poet Persius
expresseth such an affrightment thus, Excussit membris tremor albus
aristae my fear made my hair stand up like a field of corn, from the
contraction of the skin. So it happeneth in cases of fear. You have
the like expression, Job iv. 14, 15, ' Fear came upon me, and trem
bling, which made all my bones to shake ; the hair of my flesh stood
up.' And elsewhere the same word is so used. The Septuagint reads
it imperatively, KaOrfKwaov e'/c TOV <j)6/3ov ra? aaptcds /JLOV, cirro jap TWV
Kpi/uLaTcov o-o v (j)ol3^d7]v pierce through my flesh with fear, as with
nails. Surely it noteth some deep sense and high degree of fear ; as
the prophet Habakkuk expresseth upon like occasion, Hab. iii. 15,
' When I heard this, my belly trembled, my lips quivered, rottenness
entered into my bones, and I trembled in my flesh ;' his bowels did
beat and shake for fear, and his lips quivered for fear, that he could
not speak. The judgments of God ought to beget a deep sense and
trembling, not a slight affection in us. The prophet saith, Amos iii.
8, ' The lion roareth ; who will not fear ? ' We have need to stir up
our hearts again and again. When the Lord roareth and cometh
forth to judgment, we have need be ashamed of our stupidity when
we are not affected.
2. The object of his fear, ' For fear of thee.' It was not the fear of
man that put him into such an agony and consternation. We are
always dissuaded from the fear of man, but we are exhorted to the
fear of God : Mat. x. 28, ' And fear not them which kill the body, but
are not able to kill the soul ; but rather fear him that is able to destroy
both soul and body in hell.' The one is a snare Prov. xxix. 25,
' The fear of man bringeth a snare ; but whoso putteth his trust in
the Lord shall be safe ' but the other is a duty. The great preservation
of the soul from spiritual dangers is the fear of God. We are tuti si
cauti, securi si attoniti, saith Tertullian the fear of God maketh us
circumspect, and so bringeth safety to us ; yea, the one is the cure of
the other, Isa. viii. 12, 13. As one nail driveth out another, or as
Moses' rod did eat up the rods of the magicians, so doth the fear of
God against all contrary fears and terrors, whereby the heart may be
turned from God. Man can only kill the body, but God can cast both
soul and body into hell-fire ; so that we may set God against man, soul
and body against the body only, and hell-fire against temporal punish
ment. As that holy man said, Da veniam, imperator, tu carcerem com-
minaris, Deus autem comminatur Geliennam thou threatenest bonds
and imprisonment, he threateneth everlasting damnation ; therefore
it is God is to be feared : Ps. Ixxvi. 7, ' Thou, even thou, are to be
feared ; arid who can stand in thy sight when thou art angry ? ' Not
man, in comparison of God. Man against man may stand, and wicked
men in the time of his patience may stand ; but when God judgeth, who
can stand ? Now of God there is a double fear filial, which draweth
us to him ; and servile, which driveth us from him: Exod. xx. 20, ' And
Moses said unto the people, Fear not, for God is come to prove you, and
that his fear may be before your face, that ye sin not.' Fear not with
a slavish fear, but an awful fear, composed of reverence and love.
232 SERMONS UPON PSALM CXIX. [SER. CXXXI.
3. The ground of his fear, ' I am afraid of thy judgments.' The
great seventy which God did exercise in punishing the evil-doers, and
purging out the dross. When God doth smite the wicked and call
them to an account for sin, he warneth his own people to stand in awe.
As here, ' Thou puttest away the wicked like dross. When the
threatening is made good, and terrible judgments are abroad, every
one needeth to look to himself ; not only to love God's testimonies,
but to stand in awe of his judgments. We need all affections to keep
us within our duty, both fear and love.
Doct. That when God is angry, and his judgments are abroad in
the world, it becometh his own people to observe them, and have a>
deep awe and sense thereof.
Here I shall show you
1. How far the people of God do and ought to take notice of his
judgments.
2. This fear that is wrought thereby, whether it be an infirmity or
a duty.
3. The reasons why it becometh them to have a deep awe and sense
of these things.
For the first:
1. His ancient judgments in former times ought to be laid to heart
by us, especially when like sins abound. The scripture referreth to
the days of Lot and Noah, and biddeth us remember Lot's wife, Luke
xvii. 26-32. God biddeth his people, ' But go ye now to my place
which was in Shiloh, where I set my name at the first, and see what I
did to it, for the wickedness of my people Israel/ Jer. vii. 12. And
the apostle tells us that all the punishments that befell the stubborn
Israelites are for our caution and warning : 1 Cor. x. 1-10, ' And all
these things happened unto them for ensamples, and they are written
for our admonition, upon whom the ends of the world are come ; ' so
he concludeth in ver. 11. And the apostle tells us that Sodom and
Gomorrah were ' an example to those that after should live ungodly,'
2 Peter ii. 6. A people might easily read their own doom and destiny
if they would blow off the dust from these ancient providences, and
mark the prints of God's justice and truth in them, and how the word
of God was verified upon them, for these are but copies and patterns.
The desert of sin is still the same, and the exactness of divine justice
remaineth still the same. These providences are pledges of the same
wrath, of the like for substance to come upon us also, if we walk con
trary to God. Others have smarted, why not we ? God is impartially
arid immutably just: Gal. iii. 20, ' He is but one ;' always consonant
unto himself, like unto himself ; his power is the same, so is his
justice; and therefore we should take warning: Exemplo qui peccat,
bis peccat. He that will plunge himself in a bog or quagmire, where
others have miscarried before him. is doubly guilty of folly, because he
neither feareth nor will take warning by their example. This is one
great benefit we have by the historical part of the word, that it doth
not only preserve the memory of the saints, that we may imitate their
graces and enjoy their blessings, but also records the sins and punish
ments of the wicked, that we may know God hath owned the historical
part of the word, and fear for ourselves : Heb. ii. 1, 2, ' Therefore we
VER. 120.] SERMONS UPON PSALM cxix. 233
ought to give the more earnest heed to the tilings which we have heard,
lest at any time we should let them slip. For if the word spoken by angels
was steadfast, and every transgression and disobedience received a just
recompense of reward ; ' Kom. i. 18, ' The wrath of God is revealed from
heaven against all ungodliness and unrighteousness of men, who hold
the truth in unrighteousness.' So the historical parts are also to justify
the prophetical. It is not only a register and chronicle of what is past,
but a calendar and prognostication of what is to come. God might
have blotted out the memory of sinners, that it should be no more
thought or heard of, but he would secure it upon record for our learn
ing ; as some malefactors, their bodies are not buried, but quarters
set upon places of greatest resort : Ut qui vim noluerunt prodesse,
morte eorum respublica utatur ; or as Lot's wife turned into a pillar of
salt, to season after ages. So that our flesh may tremble at the old
judgments, that Adam for one sin was turned out of paradise, the old
world swept away with a flood, Dathan and Abiram swallowed up of
the earth, Achitophel and Judas brought to the halter, Herod eaten up
with worms for his pride ; and all these have their use.
2. Judgments that light upon other countries ought to be made use
of by us, because usually they go in, a circuit ; the cup of trembling
goeth round, Jer. xxv. 32 ; and because by this means we may learn
to be wise, and have all our schooling at other men's costs. As God
expresseth it, Zeph. iii. 6, 7, ' I have cut off the nations : their towers
are desolate : I made their streets waste, that none passed by : their
cities are destroyed, so that there is no man, none inhabitant. I said,
Surely thou wilt fear me, thou wilt receive instruction ; so their dwell
ing should not be cut off, however I punished them : but they rose
early, and corrupted all their doings.' God would have us take warn
ing at a distance, and, while he is yet a great way off, to send for
conditions of peace ; otherwise it is a new provocation, and the judg
ment is hastened, Jer. iii. 7-10. A fire in one house alarmeth all the
street : and they make provision for their safety.
3. When the judgments of God break in among us, and are executed
before our eyes, that must be the more considered : Isa. xxvi. 9, ' When
thy judgments are in the earth, the inhabitants of the world will learn
righteousness.' God looketh to be more reverenced and obeyed for
this, because then what was before matter of faith is made matter of
sense ; and we need not doubt any more whether God will punish the
disobedient when his threatening is made good. Smoke is a sign of
fire, much more when the fire is breaking out ; and we see what we
only heard before, and we feel what we would not believe before.
4. Though we should be well at ease in our own persons, yet the
judgments upon others should be considered by us. Nehemiah,
chap, i., preferred at court, yet hath a sad resentment of the state of
Jerusalem. So Daniel, chap. ix. 5, a great man in Babylon, yet layeth
to heart the judgments upon the people of God.
5. Though the judgment pursue but a few, yet all should fear.
When Ananias and Sapphira fell down dead, it is said, Acts v. 5,
' That great fear fell upon all that heard these things.' God, in one
or a few, giveth an instance of his severity that others may tremble ;
as it is said of David, when the breach was made upon Uzzah, 1
234 SERMONS UPON PSALM CXIX. [SEE. CXXXI.
Chron. xiii. 12, ' And David was afraid of God that day, saying, How
shall I bring the ark of God home to me ? ' The sin was Uzzah's, the
breach only upon him, but the stroke was God's, and that maketh
David tremble. Yea, the pagan mariners, when divine vengeance had
pursued Jonah, chap. i. 18, ' Then the men feared the Lord exceed
ingly, and offered a sacrifice to the Lord, and made vows/ The
danger was for Jonah's sake ; when he was thrown overboard, there
was a calm ; but the men feared greatly.
6. Though it should light upon enemies to us and God, yet their fall
is not to be insulted over, but God's hand observed with great rever
ence : ' Thou puttest away the wicked of the earth like dross ; ' then
' my flesh trembleth/ saith David. So in Ps. Ixxvi. 6, 7, ' At thy
rebuke, God of Jacob, both the chariot and the horse are cast into
a deep sleep. Thou, even thou, art to be feared ; and who may stand
in thy sight when once thou art angry ?' We ought to express a sense
of our Father's displeasure, as a child quaketh when he heareth his
father is angry with or doth correct a servant. Naturalists say a lion
will tremble to see a dog beaten before him : Ps. Hi. 6, ' The righteous
also shall see and fear/ The godly will be wise observers of God's
work and dispensations of justice, and the spiritual advantage they may
gain thereby : Prov. xxi. 12, ' The righteous man wisely considereth
the house of the wicked, and that God overthroweth the wicked for
their wickedness/ Holy men do exceedingly profit by these judgments.
7. Much more should we tremble at God's judgments upon his own
people, when he cometh to visit their iniquities with rods and their
transgressions with scourges. If this be done in the green tree, what
in the dry ? * If judgment begin at the house of God, where shall the
ungodly and sinner appear?' 1 Peter iv. 18. Many times they are
broken with a great breach and heavy corrections : Jer. xxv. 17,
' Then I took the cup at the Lord's hand, and made all the nations to
drink/ His own people sip of the bitter cup that others drank the
dregs of. The world shall know that he is a God hating sin, and
therefore will punish them for it, lest he should seem to approve their
sin. Though God doth not condemn his people to hell for their sin,
yet by his sharp corrections of them in this life the world shall know
how much he hateth sin ; especially when they have made the name
of God to be evil spoken of. God will vindicate himself. Now these
should make us tremble ; they are ordered for this purpose.
Secondly, I shall inquire what this fear is, an infirmity or a duty.
To many, to fear judgments seemeth slavish, and thereupon build a
i'alse conceit, that God only is to be feared for his mercies and not for
his judgments. Indeed * God is feared for his goodness/ Hosea iii. 5,
but not only. Judgments are the object of fear ; and the fear con
versant about them may be so far from being a sin that it is a grace.
Briefly, then, it is not such a fear as driveth us from God, Gen. iii. 5,
but bringeth us to him, keepeth us with him : ' I will put my fear into
their hearts, and they shall never depart from me/ Jer. xxxii. 40. They
are afraid both to sin and to suffer for sin. Afraid to sin, and so it is
the fear of caution and circumspection. Certainly it can be no fault to
be afraid of that which deserveth punishment or judgment ; and afraid
to suffer for sin in this world, where all things come alike to all ; and
VER. 120.] SERMONS UPON PSALM cxix. 235
in the world to come, where God will stir up ail his wrath. But to
fear punishment, is not this servile ? No, it is not. First, if it keep
its proportion, and doth not exceed its limits, driving us into a despair
ing anguish, such as the devil's is, James ii. 19. Secondly, if it have
its spiritual use and end, which is the main and principal thing, which
is to make us cleave the closer to God : Jer. xxxii. 40, ' But I will put
my fear into their hearts, and they shall not depart from me/ Or,
thirdly, if it be subordinate, which is to make us cautelous and watch
ful against sin, or such things as may occasion these judgments, fleeing
from wrath to come, Mat. iii. 7, and to use the means for our preser
vation with the more diligence, Heb. xi. 7.
Thirdly, The reasons.
1. Because a tender heart is easily affected with all God's dispensa
tions ; one of the great and first privileges of grace is a heart of flesh,
Ezek. xxxvi. 26. Wicked men have a heart of stone, a stout, obsti
nate, stupid spirit ; but when God's hand is upon their persons they
have no sense : Jer. ix. 3, ' Thou hast smitten them, but they have not
grieved.' But God's children have a heart of flesh, that trembleth at
his word, and at judgments at a distance: they are soon affected with
a providence. This tenderness, as it is wrought in them by grace at
the first, so it is increased by their acquaintance with God and experi
ences of his love. Familiarity with men breedeth contempt ; fami
liarity with God not so. None are moved with reverence to the Lord
more than they that know him best, and are most familiar with him.
None rejoice more than they when they find God is pleased and giveth
out demonstrations of grace to the world. None fear more than they
when God is angry : Ps. xc. 11, ' Who knoweth the power of thine
anger ? According to thy fear, so is thy wrath.' The world think
not of God's anger till they feel the terrible effects of it ; but God's
children, that have a deep awe of God, and observe him in all his
motions, have the greatest apprehensions of his displeasure.
2. It is the property of God's children, when they look to anything
without them, still to draw home the providence, and consider their
own case, and to edify themselves by that they see in others, whether
it be good or evil. Eleciorum corda semper ad se sollicite videant,
saith Gregory. When Uzzah was stricken, ' How shall I bring the
ark of God home to me ?' saith David, 1 Chron. xiii. 12. Will not
God be as severe to me, if I behave myself unreverently ? He ob
served how failing about holy things did much incense God's wrath :
Gal. vi. 13, 'Ye which are spiritual, restore such a one with meekness,
considering thyself, lest thou also be tempted/ They that rigidly and
uncharitably censure others, are usually greatest strangers to their
own hearts ; but a man that draweth all things home, knoweth that
if God should let loose temptations upon him, he may be as bad as
others. A man that usually reflects upon himself will be afraid, and
will not reflect on the judgments executed on others, but tremble.
Nunquid ego tali? &c., was a good question in a heathen. If God
should visit my transgressions, I have broken his laws, and deserve as
great a punishment. A spirit of application is a great advantage.
Our Lord telleth others, Luke xiii. 5, ye shall likewise perish, without
repentance. David was afraid lest he should be cast away with the
236 SERMONS UPON PSALM CXTX. [SEE. CXXXI
dross, because they love not God's testimonies ; therefore he would not
only love his testimonies, hut also fear his judgments. Carnal men
forget themselves when they are so bitter against others.
3. The usefulness of this fear showeth it is their duty. It is very
necessary
[1.] To stir up watchfulness and care for our own safety, that we
may not fall into like offences, or do anything that is displeasing to
God, lest we fall into his vengeance. We are bidden to work out our
salvation with fear and trembling, Phil. ii. 12. We have to do with
a just arid holy God, who is tender of his laws. Now, this fear should
be more active and lively when we see his judgments executed, for
then God is ready at hand with a whip to awaken us, and to show us
he will not be dallied with, and that danger attendeth us, when we
begin to straggle out of our duty. He that breaketh through a hedge,
a serpent shall bite him. Fear is the great restraint of sin, as the fear
of man keepeth the beasts from hurting him, Gen. ix. 2 ; it is their
bridle : ' The fear of you shall be upon the beasts of the field.' So
fear of God helps to keep from offending him, or breaking his laws.
[2.] To humble us, when we see that sin shall not escape unpun
ished. Alas ! if God should enter into judgment with us, who could
stand ? Ps. cxliii. 2. Non dicit cum hostibus tuis, sed cum servo tuo.
He doth not say, If them shouldest enter into judgment with thine
enemy, but with thy servant. God is a just judge, and therefore,
when we see judgments executed upon others, we may be afraid of his
righteousness. Every humble heart is conscious to himself of grievous
offences ; and if God, when he cometh to purge out dross, should be
severe with us, what miserable wretched creatures should we be !
This striketh a holy fear into our hearts, and so helps us to humble
ourselves in his presence.
[3.J To make us thankful for our mercies and gracious escape. It
is fear that maketh us taste the sweetness of the promise of free par
don, when we see from what miseries we are delivered by the mercy
of God. When the Israelites had seen the Egyptians drowned in the
water, they saw they had cause to triumph in the God of their salva
tion, Exod. xv. 1, 2. The consideration of our defects is in part repre
sented to us in the bitter experience of others; there we may see what
dangers we are liable unto, were it not for his preventing grace, that
we are riot condemned with the world, and left to perish in our sins.
[4.] To quicken and sharpen our prayers. God knoweth how to
take vengeance on all iniquity, even in his dearest servants : Joel ii.
17, ' Spare thy people, Lord, and give not thine heritage to re
proach.' Sparing is an act of God's mercy, withdrawing and mode
rating deserved judgments. Now the more our fear is increased, the
more earnest and importunate will we be to keep off or get the judg
ment removed.
Use. Reproof of the greatest part of the world, that pass by God's
judgments, and take no notice of them, so as to fear and return to
him ; not his judgments upon others. When the arrows of God fly
round about us, we should fear for ourselves, and when wrath is
making inquisition for sinners, be the more earnest to be found in
Christ. But a senseless stupidity possesseth most men ; they mind
VER. 120.] SERMONS UPON PSALM cxix. 237
none of these tilings. The Gibeonites were more wise and cautious,
Josh. ix. 3, 4. When they saw the cities of Jericho and Ai destroyed,
and their inhabitants cut off by the sword, they did not expect the
coming of Joshua, but sent messengers to him, and by a wile struck up
a covenant with him, before he came any further. Or as that captain,
when two before him with their fifties were destroyed by fire, he fell
upon his knees before the prophet, 2 Kin^s i. 13, 14, saying, ' man
of God, let my life and the life of these fifty thy servants be precious
in thy sight. Behold, there came fire down from heaven, and burnt
up the two captains of the former fifties, with their fifties ; there
fore let my life be precious in thy sight.' But oh ! our blindness and
stupidness ! though others fall under the judgment of God, we are as
immovable as rocks, and do not fall down before the Lord to depre
cate his anger. Certainly if we had a due sense of our condition, we
are as worthy as they ; it is by the mercy of God that yet we stand.
Therefore we should fear with a holy fear, that we may bridle the
flesh, humble ourselves before the Lord, be thankful for our safety,
and be earnest in prayer : this we should do when we see any others
in afflictions. Again, when judgments are on ourselves, when God
cometh nearer to us, and beginneth to touch us with his hand, we
should relent presently. To be sinning and suffering is the condition
of the damned in hell. The Holy Ghost sets a brand upon Ahaz : 2
Chron. xxviii. 22, ' That in the time of his distress he did yet trespass
more and more against the Lord ; this is that king Ahaz/ If we keep
our pride, luxury, vanity, wantonness still, our avarice, coldness in
religion, Sabbath profanation, if we be not brought by all our afflic
tions to fear God the more, such a brand will he put upon us, yea,
our judgments will be increased, and the furnace heated seven times
hotter ; as when the child is stubborn and obstinate, the father re-
doubleth his strokes. Therefore we are to beg his Spirit with his rod,
that we may be the better by all his corrections : Numb. xii. 14, ' If
her father had spit in her face, should she not be ashamed seven
days?' So if our heavenly Father be displeased and casts contempt
upon us, &c.
Use 2. It reproveth those that triumph over the fallen, and declaim
and inveigh against their sins, but do not consider their own. We
should rather tremble and learn to fear from every judgment executed,
though upon the worst of men, and say, Well, God is a righteous God,
and whosoever provoketh him to wrath shall not escape unpunished.
But this eTTL^aipeKaKia, this insulting over and upbraiding others with
their evil and afflicted condition, is a sin which God cannot endure,
and will certainly punish : Prov. xvii. 5, * And he that is glad at
calamities shall not be unpunished.' If God hath stricken them, and
the hand of justice found them out, we should be tender to them :
Prov. xxiv. 17, 18, 'Kejoice not when thine enemy falleth, and let not
thine heart be glad when he stumbleth ; lest the Lord see it and _it
displease him, and he turn away his wrath from him.' Some read it,
Et convertat iram suam in te he turn his wrath upon thee. Thine
enemy is not he that thou hatest, for a Christian should hate nobody,
but he that hateth thee. If we rejoice in their evil, certainly it is a
sign we hate them, however we please ourselves with the thoughts of
238 SERMONS UPON PSALM CXIX. [SER. CXXXII.
forgiving them. As not when he falleth, so not when he stumbleth, not
at lesser evils that befall them. Many will say they do not wish their
destruction, but a little evil they could be glad of; which showeth how
rare true piety is. God will give him like advantage against thee ; as
the leprosy of Naaman doth cleave to Gehazi. David, when he heard
of the death of Saul, rent his clothes and wept and fasted, 2 Sam. i.
11, 12. Therefore, to feed our eyes with the misery and torment of
others, is no holy affection. Job disclaimed it : Job xxxi. 29, ' If I
rejoiced at the destruction of him that hated me, or lifted up myself
when evil found him, neither have I suffered my mouth to sin by
wishing a curse to his soul.' Eevenge is sweet to carnal nature, but
such a disposition as that cannot or should not find room in a gracious
heart. To evidence his integrity, Job produceth this vindication.
Though they that hate us be our worst enemies, and should have
spirits steeped in bitterness and wormwood against us, yet ought we
not to rejoice at the misery of an enemy. Yea, to mourn at their fall
becometh us more, if we would act as Christians ; and to fear because
of it is an act of piety. Therefore this old leaven of malice and
revenge must be purged out, this being inwardly delighted, when we
hear of the fall of those that hate us. When thine enemy falleth,
consider, Either I myself am like him, or worse, or better than he. If
better, who made thee to differ ? If worse, thou hast cause to wonder
thou art spared, and to fear before the Lord. Let us therefore observe
the judgments of God executed according to his word. Lactantius
telleth us, Quod non metuitur, contemnitur, quod contemnitur utique
non colitur. If the wrath of God be not feared, it is contemned ; and
if God be contemned, he cannot be worshipped.
SEBMON CXXXII.
/ have done judgment and justice : leave me not to mine oppressors.
VER. 121.
HERE is
1. David's plea.
2. His prayer.
First, His plea, ' I have done judgment and justice.' Defensio est,
non arrogantia, saith Ambrose ; he doth not speak this boasting or
trusting in his own righteousness, but by way of apology and just
defence : it is no pleading of merit, as if God were his debtor ; but an
asserting of his innocency against slanderers. There isjustitia personal,
the righteousness of the person ; and justitia causce, the righteousness
of the cause wherein any one is engaged. We may propound the
justice of our cause to God as the judge of the earth, and appeal to
him how innocently we suffer, when we are not able to plead the
righteousness of our persons as to a strict and legal qualification : Ps.
cxliii. 2, ' Enter not into judgment with thy servant, for in thy sight
shall no man living be justified.' Well, then, David pleadeth the
equity and justice of his cause, and his right behaviour therein. They
VER. 121.] SERMONS UPON PSALM cxix. 239
cannot condemn him of any unrighteousness and 'injustice, and yet
endeavour to oppress him ; therefore he pleads, Lord, thou knowest
where the right Heth, so far as concerneth their slanders, I appeal to
thee for my integrity and sincerity ; thou knowest that I have given
up myself to do just and right things ; though they are thus forward
to mischief, I have done them no wrong ; ' hear me, God of my
righteousness/ Ps. iv. 1. They that look to be protected by God must
look that they have a good cause, and handle that cause well, other
wise we make him the patron of sin. When we suffer as evil-doers,
it is the devil's cross, not Christ's, that we take up.
But let us see how David expresseth his innocency, ' I have done
judgment and justice.' These two words are often joined together in
scripture. When God is spoken of, it is said of him, Ps. xxxiii. 5,
' He loveth righteousness and judgment ;' and in the 2 Sam. viii. 15,
it is said that ' David executed judgment and justice over all Israel.'
Muis distinguished them thus, Judicium adversus sceleratos, justitia
erga bonos judgment in punishing the wicked, justice in rewarding
the good. Besides that David speaketh not here as a king, but as a
poor oppressed man, the words will hardly admit of that notion.
Some think they are only put to increase the sense : I have done
judgment justly, exactly. I suppose the one referreth to the law or
rule itself, according to which every one is to do right that is, judg
ment, a clear knowledge of what ought to be done ; the other referreth
to the action that followeth thereupon. So that judgment is a doing
of what we know, and acting according to received light : Ezek. xviii.
5, ' Do that which is lawful and right ;' it is in the margin, Do judg
ment and justice. Now when this is attributed to public persons,
judgment signifieth due order in trying and finding out the state of a
cause ; and justice the giving out sentence on that trial and judgment, or
causing justice to be executed for righting the wronged and punishing
the wrong-doer. When to private men, the one implies the direction
of conscience, the other the rectitude of our actions. By judgment we
discern between right and wrong, and by justice doing things justly
according to the rule. Thus it is said, Ps. cvi. 3, ' Blessed are they
that keep judgment, and he that doth righteousness at all times/
There is another notion of these two words, which I had almost for
gotten: (1.) Judgment seemeth to be opposite to rigour and ex
tremity, and seemeth to import equitable carriage, mixed with mercy
and moderation in exacting our own from others. Certainly, so judg
ment is sometimes taken, Jer. x. 24, ' Lord, correct me, but with judg
ment ; not in thine anger, lest thou bring me to nothing.' (2.) Justice
is just and faithful, dealing in and about those things which w r e owe
to others, or are employed about, or are intrusted with by. others.
Doct. It is a comely property in God's children, and very comfortable
to them, to do judgment and justice.
1. It is an excellent property
[1.] Because by it we are made like God. Eighteousness is part of
God's image, and herein we do most resemble his perfection : Ps.
cxlv. 5, ' The Lord is righteous in all his ways, and holy in all his
works/ There is a perfect holiness in his nature, and a condecency
in all his actions. Therefore it is God-like in us when our natures are
240 SERMONS UPON PSALM CXIX. [SfiR. CXXXII.
sanctified, and all our actions are righteous and holy. It is said, Eph.
iv. 24, ' That the new man is created after God in righteousness and
true holiness/ according to the pattern of God, much like to him : they
that are most so, are most like him. Natural conscience doth homage
to the image of God : Mark vi. 20, ' And Herod feared John, knowing
he was a just man.'
[2.] It is acceptable and pleasing to God. The just man is an
object of God's complacency : Prov. xv. 9, ' The Lord loveth him that
followeth after righteousness.' God loveth all his creatures with a
general love, but with a special love those that bear his image. He
doth not love men because they are rich and mighty, fair and beautiful,
valiant and strong, but as holy and just. It is said, Prov. xxi. 3, ' To
do justice and judgment is more acceptable to the Lord than sacrifice/
God hath required both, and we should make conscience of both ; but
yet the one is better than the other, though the one be a duty of the first
table, the other of the second, because moral and substantial duties are
better than ceremonial, internal before external, and duties evident by
natural light before things of positive institution. It appeareth in
this, that God doth accept of moral duties without ceremonial ob
servances, * For in every nation, he that feareth God and worketh
righteousness, is accepted of him,' Acts x. 35. But ceremonial ob
servances without moral duties are of no account in God's sight : he
still rejecteth their offerings when they neglect justice; not thousands
of rams and rivers of oil, but to show mercy, and to do justly, Micah
vi. 7, 8, this is good. Again, he dispenseth with the ceremonials and
the externals of religion when they come in competition with moral
duties, even of the second table ; as David's eating the shew-bread
when he was hungry, Mat. xii. 5. Well, then, how right and punctual
soever we be in other things, unless we show mercy and do justice, we
are not accepted with God, though zealous for and against ceremonies
of the stricter party in religion. It is true we cannot say they are
better than faith and love, and the fear of God, and hope in his grace,
for these are the substantial duties of the first table. And compare
substantial^ with substantial, de ordine modus, first-table duties are
more weighty. But compare internals of the second with externals of
the first, moral duties of the second with the ceremonies of the first,
natural and evident with the merely positive and instituted ; these
latter 1 are more weighty. Give to God what is God's, and to men
what is men's.
[3.] Because it fitteth for communion with God. When you are
just and righteous, you may call for and look for such blessings as you
.stand in need of ; for the righteous have an easy access to him, and are
sure of audience : Ps. xvii. 15, ' But as for me, I will behold thy face
in righteousness/ I cannot behold the face of Saul, he will not see
my face ; but this comforts me, that I can behold thy face. Lord,
thou wilt look upon me, and be gracious to me, and hear my prayers.
Otherwise God will not hear the unjust, as he saith he would not
accept of their peace-offerings, till 'judgment ran down as a river, and
righteousness as a mighty stream/ Amos v. 23, 24, and rejects the
Jewish fasts, Isa. Iviii., because they did not loose the oppressed, &c.
On the other side, he hath assured the protection of his providence to
1 Qu. ' the former ' ? ED.
VER. 121.] SERMONS UPON PSALM cxix. 241
him that is just: Isa. xxxiii. 15, 16, 'He that walketh righteously,
and speaketli uprightly, he that despiseth the gain of oppression, and
shaketh his hands from holding of bribes, that stoppeth his ears from
hearing of blood, and shutteth his eyes from seeing evil, he shall dwell
on high, his pla.ce of defence shall be the munition of rocks ; bread
shall be given him, and his water shall be sure.' God will minister
to him sure comforts and sure supplies. They that walk in a con
tinual course of righteousness and just dealing of all sorts shall be as
safe as if in a fort impregnable, not to be taken by any force, and
sufficiently furnished with store of provisions to hold out any siege ;
a high craggy place is such. Bread and water are tokens of God's full
and final deliverance: Isa. li. 1, 'Hearken unto me, ye that follow
after righteousness.' None must look to be thus qualified but the
righteous.
[4.] It is so suitable to the new nature as fruits to such a tree.
What is works meet for repentance ? Acts xxvi. 20, ' That they should
repent, and turn to God, and do works meet for repentance ; ' arid
' bring forth fruits meet for repentance/ Mat. iii. 8. They are the
kindly products of faith in Christ and repentance towards God. It is
as unsuitable to those that are gracious to be unjust, as that the egg
of a crow should drop from a hen, or venomous berries should grow
upon a choice vine. That grace that is put into our hearts, which
maketh us submissive and dutiful to God, doth also make us kind and
harmless to men. These things are required of us as the fruits of true
faith and repentance : Isa. i. 16, 17, * Wash you, make you clean ;
put away the evil of your doings from before mine eyes ; cease to do
evil, learn to do well; seek judgment, relieve the oppressed, judge the
fatherless, plead for the widow/ This is particularly insisted upon as
the proper fruit of their change. So Dan. iv. 27, ' Break off thy sins
by righteousness, and thine iniquities by showing mercy to the poor.'
Kepentance is a breaking off the former course of sin. The king, an
open oppressor, Daniel preacheth righteousness and mercy to him.
They that continue their former unjust courses never yet truly re
pented : Zech. viii. 16, 17, * These are the things that ye shall do,
Speak ye every man truth to his neighbour ; execute the judgment of
truth and peace in your gates, and let none of you imagine evil in your
hearts against his neighbour, and love no false oath ; for all these
are things that I hate, saith the Lord/ He would have their repent
ance thus expressed.
[5.] Because it is so lovely and venerable in the eyes of the world.
A Christian, if he had no other engagement upon him, yet, for the
honour of God and the credit of religion, he should do those things that
are lovely and comely in themselves, and so esteemed by the world, for
he is to glorify God, 1 Peter ii. 12, and adorn religion, Titus ii. 10, to
represent his profession with advantage to the consciences of men.
God is dishonoured by nothing so much as injustice, which is so odious
and hateful to men ; and wicked men are hardened, the hopeful dis
couraged, atheism prevaileth : Neh. v. 9, ' Also I said, It is not good
that ye do ; ought ye not to walk in the fear of our God, because of
the reproach of the heathen our enemies ?' On the contrary, when wo
give every one their due, we bring honour to God and credit to reli-
VOL. VIII. Q
242 SERMONS UPON PSALM CXIX. [SEPv. CXXXII.
gion ; you can the better hold up the profession of it against contra
diction, hold up head before God and man. Now justice is so lovely,
partly as it is a stricture of the image of God, as before, in which
respect it is said, Prov. xii. 26, ' The righteous is more excellent than
his neighbour.' Men are convinced that he is a more perfect man,
fitter to be trusted, as being one that will deal faithfully. And partly
because the welfare of human society is promoted by such things:
Titus iii. 8, ' These things are good and profitable for men.'
[6.] And indeed that is my last reason ; it conduceth so much to the
good of human society. A Christian is a member of a double com
munity of the church and of the world ; the one in order to eternal
life, the other in order to the present life ; as a man, and as a Chris
tian. Without justice what would the world be but a den of thieves ?
.Remove justitiam, &c., saith St Augustine. The world cannot subsist
without justice : ' The king's throne is established by righteousness,'
Prov. xvi. 10. The nation gets honour and reputation by it abroad :
Prov. xiii. 34, ' Righteousness exalteth a nation ; but sin is a reproach
to any people/ Never did the people of the Jews, nor any other nation
whose history is come to our ears, flourish so much as when they were
careful and exact in maintaining righteousness. And as to persons,
all commerce between man and man is kept up by justice. And if this
be a truth, that God, and not the devil, doth govern the world, and
distribute rewards and the blessings of this life, surely then justice,
which is a compliance with God's will, is the way to be exalted, and to
live well in the world, and not lying, cozening, and dissembling.
2. It is very comfortable to us to be just. The comfort of righteous
ness is often spoken of in scripture : Prov. xxix. 6, 'In the trans
gression of an evil man there is a snare; but the righteous doth sing
and rejoice ;' whatever befalleth him, good or evil, much or little, in
life or death. Good or evil ; if good, he hath comfort in his por
tion, because what he hath he hath by the fair leave and allowance of
God's providence : Prov. xiii. 25, ' The righteous eateth to the satisfy
ing of his soul ;' he hath enough, because he hath what God seeth fit
for him ; he hath enough to supply his wants, enough to satisfy his
desires ; sometimes it is much, sometimes it is little. It is much some
times, for they are under the blessing of the promise: Deut. xvi. 20,
1 That which is altogether just shalt thou follow, that thou mayest live,
and inherit the land which the Lord thy God giveth thee.' Justice
shalt thou follow ; if you will take care for that, God will take care to
bless you. If it be little, that little is better than more gotten by fraud
and injustice : Prov. xvi. 8, ' Better is a little with righteousness, than
great revenues without right;' Prov. xv. 16, 17, ' Better is a little with
the fear of the Lord, than great treasure, and trouble therewith;'
though it be but a dinner of herbs : Ps. xxxvii. 16, ' A little that a
righteous man hath is better than the treasures of many wicked.'
The comfort, if they will stand to the scriptures, lieth not in abun
dance, but in God's blessing. There is more satisfaction in their small
provisions than in the greatest plenty. Suppose their condition be
evil, whatsoever evil a just man suffers, he shall get some good by it,
living or dying, and so still hath ground of comfort : if scorned or
neglected, he hath the comfort of his innocent dealing to bear him out.
VER. 121.] SERMONS UPON PSALM cxix. 243
As Samuel, when he and his house was laid aside, 1 Sara. xii. 2, 3, he
appeals to them, ' Whose ox have I taken ? or whose ass have I taken ?
or whom have I defrauded ? whom have I oppressed ? or from whose
hands have I received a bribe to blind mine eyes therewith, and I will
restore it ?' If you are opposed and maligned, you may plead against
your enemies as Moses did, Num. xvi. 15, ' Eespect riot their offerings ;
I have not taken an ass from them, neither have I hurt one of them.'
You may plead thus when you are sure you have not wronged them.
If you are oppressed, as David in the text, you may appeal to the God
of your righteousness. In life, in death, they have the comfort of their
righteousness ; in life, Deut. xvi. 20, as before. In death ; Prov. xiv.
32, ' The righteous man hath hope in his death ;' Isa. xxxviii. 3,
* Remember now, Lord, I beseech thee, that I have walked before
thee in truth, and with a perfect heart, and have done that which is
good in thy sight.' When he is going the way of all the earth, this
will be a comfort to him, that he hath done no wrong, but served God
faithfully, and lived with men without guile and deceit. Oh, for com
forts for a dying hour ! Now this comfort ariseth partly from a good
conscience, and partly from the many promises of God that are made
to righteousness.
[1.] From peace of conscience. We are told, Prov. xv. 15, ' That a
good conscience is a continual feast/ Ahasuerus made a magnificent
feast, that lasted a hundred and eighty days ; but this is a continual
feast, a dish we are never weary of. Now, who have this feast ? The
crooked, the subtle, the deceitful ? No ; but those that walk with a
simple and plain-hearted honesty: 2 Cor. i. 12, ' This is-our rejoicing,
the testimony of our consciences, that in simplicity and godly sincerity
we have had our conversation in the world/' They have comfort in
all conditions : Acts xxiv. 16, ' Herein do I exercise myself always, to
keep a conscience void of offence towards God and towards men/
Others are like trees of the forest, every wind shaketh them ; but
they are the garden of God: Cant. iv. 16, 'Awake, north wind;
blow, south wind, upon my garden, that the spices thereof may flow
out/ Out of what corner soever the wind bloweth, it bloweth good to
them.
[2.] Partly from the many promises of God, both as to the world to
come and this present life. For the world to come, the question is
put, Ps. xv. 1, and it were well we would often put it to our hearts,
' Lord, who shall abide in thy tabernacle ? Who shall dwell in thy
holy hill ? ' It is answered, ' He that walketh uprightly, and worketh
righteousness, and speaketh the truth with his heart, that backbiteth
not with his tongue, nor doth evil to his neighbour, nor taketh up a
reproach against his neighbour ;' a man that rnaketh conscience of
all his words and actions. So the apostle telleth us, in the new heavens
and new earth there dwelleth righteousness, 2 Peter iii. 13. Then,
for this world there are many promises : take a taste ; this bringeth
profit, and is only profitable : Prov. x. 2, ' Treasures of wickedness
profit nothing, but righteousness delivereth from death/ Men think
to do anything with wealth, and that, naked honesty may be a-cold ;
they have food and physic, friends and honour ; alas ! how soon can
God blow upon an estate and make it useless to us make a man vomit
244 SERMONS UPON PSALM CXIX. [SEE. CXXXII.
up again his ill-gotten morsels ! Job xx. 15, ' He hath swallowed
down riches, and shall vomit them up again : God shall cast them out
of his belly/ As a man that hath eaten too much, though God permit
him to get, he doth not permit him to hold what he hath gotten un
justly. There is a flaw in the title will one time or other cast them
out of possession. Well, then, riches profit not. But what is profit
able ? 1 Tim. iv. 8, ' Godliness is profitable to all things.' And this
part of godliness, righteousness, that will prolong life, and bring a
blessing upon the soul of the righteous : Prov. x. 3, ' The Lord will
not suffer the soul of the righteous to famish ; but he casteth away the
substance of the wicked/ Another promise ; it bringeth preservation
in times of difficulty and danger ; he that hath carried it righteously,
they know not how to lay hold upon him, and work him any mischief :
Prov. xi. 3, ' The integrity of the upright shall guide him, but the
perverseness of transgressors shall destroy them.' So again, Prov. xiii.
6, ' Righteousness keepeth him that is upright in the way, but wicked
ness overthroweth the sinner/ It is God keepeth us, but the qualifi
cation of the person kept is to be observed, it is he that is just and
honest. We think it is the way to danger, because the eye of the flesh
is more perspicuous than the eye of the spirit or mind ; and we are
more apt to see what is, and who is against us, than what and who is
for us : Ps. xxv. 21, ' Let integrity and uprightness preserve me, for I
wait on thee/ That which, in the judgment of the flesh, is the means
of our ruin, is indeed the means of our preservation. So Isa. xxxiii.
15, ' He that walketh righteously, and speaketh uprightly,' &c. Again,
for recovery out of trouble: Prov. xxiv. 15, 16, 'Lay not wait, O
wicked man, against the dwelling of the righteous ; spoil not his rest
ing-place; for the just man falleth seven times, and riseth up again;
but the wicked shall fall into mischief/ They may be ' persecuted,
but not forsaken ; cast down, but not destroyed/ There are strange
changes of providence ; we are up and down, but shall rise again ; with
the wicked it is not so. Again, for stability : Prov. x. 4, 5, ' As the
whirlwind passeth, so is the wicked no more ; but the righteous is an
everlasting foundation/ Wicked men, being great in power, rend and
tear all things, and bring down all things before them ; but they have
no foundation : the one is fleeting as the wind, the other is settled
as the earth. So Prov. xii. 3, ' A man shall not be established by
wickedness, but the root of the righteous shall not be moved/ Wicked
men get up, seem high for the time, but they have no root, therefore
soon wither : they have no root, as that ambassador, when he saw the
treasure of St Mark, said, This hath no root. All their policies,
secret friendships, shall never be able to keep them up. Ahab was
told that God would root out him and all his family; he thought to
avoid this threatening ; gets many wives and concubines, by whom he
hath seventy children, hoping that one of them would remain to suc
ceed him ; he committed their tutelage and education to the choicest
of his nobility, men of Samaria, a strong town ; but you see all this
came to nought, 2 Kings x. So Prov. x. 36, ' The righteous shall
never be moved, but the wicked shall not inhabit the earth/ Every
man that is in good estate would fain make it as firm and lasting as
he can; these settle polities, contract friendships, use all means to
VER. 121.] SERMONS UPON PSALM cxix. 245
make their acquisitions'firrn and secure, but pass by the main care,
which is to settle things upon a righteous foundation, and therefore
they shall not flourish. So for posterity : Prov. xi. 21, * The seed of
the righteous shall be delivered.' So Prov. xii. 7, ' The wicked are
overthrown and are not, but the house of the righteous shall stand ;'
Prov. xx. 7, ' The just man walketh in his integrity ; his children are
blessed after him.' All our care is for posterity, man multiplied, con
tinued ; in short, all manner of blessings : Prov. xxi. 21, ' He that
followeth after righteousness and mercy findeth life, righteousness, and
honour/ He findeth life : Prov. xi. 19, 'As righteousness tendeth to
life, so he that pursueth evil pursueth it to his own death;' Prov. xii.
28, ' In the way of righteousness is life, and in the pathway thereof
there is no death/ Righteousness ; he shall have righteous dealing
from others. Honour ; he shall have a good name in the world, and
be preferred w T hen God thinks fit.
Use. To press us to do judgment and justice
1. As to our private dealing with others ; carry yourselves faith
fully, and make conscience of justice and equity.
[1.] Propound to do nothing but what is agreeable to righteousness
and honesty : Prov. xii. 5, ' The thoughts of the righteous are right,
but the counsels of the wicked are deceit/ Our evil purpose spoils all.
A good man erreth sometimes through ignorance, incogitancy, or
violence of temptation, overtaken or overborne ; but he doth not pro
pose to do evil, that is the property of the wicked.
J2.] Be always exercising righteousness, as God giveth opportunity
occasion : 1 John iii. 7, ' He that doth righteousness is righteous ; '
Ps. cvi. 3, 'Blessed are they that keep judgment, and he that doth
righteousness at all times.' Justice must be observed in lesser things
as well as in great, for where heaven and hell are concerned nothing
is little, Luke xvi. 10. He that is faithful in that which is least, in
minima, 6 Trtcrro? ev e\a^ia-ra) he that is faithful in a little thing
will not be unfaithful in anything. Many will be righteous in some
thing, but in some others dispense with themselves.
[3.] Do not depart from your rule and resolution of just dealing
upon any temptation whatsoever. Men resolve to be just, but when
the temptation cometh, their resolution is shaken. Oh ! remember
the greatest gain will not countervail your loss : Mat. xvi. 26, ' What
is a man profited if he shall gain the whole world, and lose his own
soul?' It will prove a poor bargain in the end; and there is no
profit in what is gained unjustly; it is a certain loss, and so it will
prove in the issue: Hab. ii. 9, 10, 'Woe unto him that coveteth an
evil covetousness to his house, that he may set his nest on high, that
he may be delivered from the power of evil: thou hast consulted
shame to thy house, and hast sinned against thine own soul/ You
think to avoid all emergent evils ; there needs no more to pull down
the power and greatness of the oppressor than his studying to make it
great ; nothing destroyeth it so much.
[4.] Take special heed to thyself that thou be not unrighteous when
opportunity is offered, when put in places of power and trust. Many
are innocent because they have no opportunity to be otherwise. It is
said, John xii. 6, ' He was a thief, and had the bag, and bare what
246 SERMONS UPON PSALM CXIX. [SER. CXXXII.
was put therein.' When corrupt affections and suitable temptations
and objects meet, then it is dangerous to the soul.
[5.] Take heed of covetousness : 1 Tim. vi. 10, ' The love of money
is the root of all evil/ It will make a breach on thy duty when it is
indulged ; therefore take away the lusts, and temptations will have
less power over thee.
For motives
(1.) Kighteousness is a Christian's breastplate: Eph. vi. 14, 'And
having on the breastplate of righteousness,' to defend the heart and
vital parts. It keepeth the heart whole ; if the breast be covered with a
firm resolution to shun whatsoever is evil and unjust, temptations will
not pierce us. Unless you arm yourself with this resolution, you will
lose comfort, and lose grace.
(2.) Consider how soon God breaketh in with a judgment when
once men transgress righteousness : 1 Thes. iv. 6, ' Let no man go be
yond his brother, nor defraud his brother ; for God is the avenger of
all such.' God, that is the patron of human society, will not suffer
unrighteousness and injustice to go unpunished.
2. In your public engagements, see that you have a good cause and
a good conscience, and in due time God will plead your cause. (1.) See
that you have a good cause ; you must not intitle God to your petty
quarrels and revenges : 1 Peter ii. 19, 20, ' For this is thankworthy,
if a man for conscience towards God endure grief, suffering wrongfully ;
for what glory is it if, when ye be buffeted for your faults, ye shall take it
patiently ? but if when ye do well, and suffer for it, ye take it patiently,
this is acceptable with God ; ' 1 Peter iii. 16, 17, ' Having a good con
science, that whereas they speak evil of you as of evil-doers, they may be
ashamed that falsely accuse your good conversation in Christ : for it is
better, if the will of God be so, that ye suffer for well-doing than for
evil-doing.' That epistle was penned in a suffering time. When you
are exposed to hardships, be sure you are in God's way. (2.) As the
cause is good, so must your carriage be. Do not step out of God's
way for the greatest good. So many, if they may drive on their de
signs, they care not what they do, as if a good end would warrant
them. Christ need not get up on the devil's shoulders. God is now
bound to avenge this, for ' the wrath of God is revealed from heaven
against all ungodliness and unrighteousness of men, who hold the
truth in unrighteousness.' In this evil day the righteous shall be
saved. God saved Noah, a preacher of righteousness, and delivered
just Lot, 2 Peter ii.
Secondly, We have David's prayer, ' Leave me not to mine op
pressors.' He beggeth help against the oppression of the enemy. I
might observe
1. That it is no new thing to see innocent men troubled, oppressed ,
persecuted. He that could say, I have done judgment and justice,
yet had his oppressors. As long as Satan wants not instruments,
the people of God shall not want troubles ; and the two seeds will
never be reconciled. Therefore we should not censure the oppressed,
and those that are fallen under the displeasure of men ; and the
oppressed themselves should not wonder at it wicked men do but
after their kind.
VER. 121.] SERMONS UPON PSALM cxix. 247
2. That to be left of God under the oppression of wicked men
is a grievous calamity, and earnestly to be deprecated.
[1.] When are we said outwardly and visibly to be left by God
under the oppression of wicked men ?
(1.) When he taketh off the restraints of his providence, and the
hedge of his protection is broken down, and lets loose the enemy upon
us, and we are left in the power of their hands : Dan. i. 2, ' The Lord
gave the king of Judah into his hands.'
(2.) When he doth not comfort us in such a condition, par
ticularly when God's assistance is not vouchsafed. Sometimes he
doth so : 2 Cor. i. 4, ' Who comforts us in all our tribulations.' At
other times all is dark : Ps. Ixxiv. 9, ' We see not our signs ; there is
no more any prophet, neither is there among us any that knoweth how
long/
(3.) When he doth not direct us, and show us our duty : Ps. cxliii.
10, * Teach me to do thy will, for thou art my God, thy Spirit is good,
lead me into the land of uprightness/ It was a time when his enemies
prevailed over him. Now, if God hide counsel from us, we grope at
noonday.
(4.) When he doth not support us. Sometimes this, Ps. cxxxviii.
3, ' In the day when I cried thou answeredst me, and strengthenedst
me with strength in my soul; and Ps. xciv. 18, ' When I said my
foot slippeth, thy mercy, Lord, held me up ; ' Ps. Ixxiii. 23, ' Never
theless 1 am continually with thee : thou hast holden me up by my
right hand/ David prayeth, Put me not into their power, do not let
loose 'the reins ; thou hast hindered them hitherto. It is thy mercy
that all this while I have not been given up as a prey to their teeth ;
they want not malice and a will to take vengeance to the uttermost.
[2.] It is a grievous calamity.
(1.) It is a hard thing to be left to the will and lusts of men.
David was in a strait ; he chose rather to fall into the Lord's hands
than into the hands of men : 2 Sam. xxiv. 14, ' I am in a great strait ;
let me now fall into the hand of the Lord, for his mercies are great,
and not into the hand of man/ Men are revengeful, proud, insolent :
wicked men will soon exceed their commission : Zech. i. 15, ' And I
am very sore displeased with the heathen that are at ease ; for I was
but a little displeased, and they helped forward the affliction ;' Deut.
xxxii. 27, ' Were it not that I feared the wrath of the enemy, lest their
adversaries should behave themselves strangely, and lest they should
say, Our hand is high, and the Lord hath not done all this/ God
speaketh after the manner of men.
(2.) It is a great mark of our Father's displeasure when he with-
draweth, hideth counsel from us, leaveth us without support and com
fort : Mat. ix. 15, ' And Jesus said unto them, Can the children of the
bridechamber mourn, as long as the bridegroom is with them ? but
the days will come, when the bridegroom shall be taken from them,
and then shall they fast/
[3.] It is earnestly to be deprecated, not only as a grievous calamity,
but as hoping for relief : ' I will riot leave you op<f>av<nx;,' John xiv. 18,
' comfortless ; ' and Mat. xxviii. 20, ' Lo, I am with you to the end of
the world/
248 SERMONS UPON PSALM CXIX. [SfiR. CXXXIII.
Use. Go, then, and represent your condition to God with humilia
tion, owning his anger, but with faith waiting for his help. Tell him
what a prey you have been to Satan ; desire him, if he withdraw his
presence one way, he will manifest it in another, in comforting, coun
selling his own people ; tell him your weakness, the enemies' malice,
and implore his aid and assistance.
SERMON CXXXIII.
Be surety for tliy servant for good: let not the proud oppress me.
VER. 122.
IN this verse we may observe a petition (1.) Metaphorically expressed ;
(2.) Literally explained.
In the former branch we have (1.) The notion by which the help
he expecteth from God is expressed : it is that of a surety, be surety
for thy servant. (2.) The end and fruit of that help, or the terms on
'which he expecteth it, for good.
In the literal explanation we have (1.) The matter of the petition,
let them not oppress me. (2.) An argument insinuated from the quality
and disposition of his enemies, the proud.
First, From the metaphorical notion, ' Be surety for thy servant,' we
may observe this doctrine
Doct. In deep distress we have leave and encouragement to desire
God to interpose for his people's relief.
1. I shall open the notion of a surety.
2. Show why we have leave and encouragement to desire God to
interpose.
First, For the notion of a surety. Symmachus, ava&e^ai yu,e et?
dyaObv, receive me into thy protection for good. Septuagint, eVSefat
re $ov\6v aov, suscipe servwn tuum. It is a phrase taken from men
when they are sureties for a debtor, to take him out of the hands of a
cruel creditor who is ready to cast him into prison. And thus the
prophet speaketh to God when he was in extreme danger, and could
think of no help but God's.
1. It implieth the danger imminent ; when a sergeant hath attached
a man, and he is ready to go to prison, and there is no means for him
to escape, unless somebody be his surety to answer all the challenges and
demands of the law. In this sense Hezekiah used it : Isa. xxxviii. 14,
* I am oppressed ; undertake for me.' He spake it when he was sum
moned to the grave, to pay the debt we all owe to nature : I am like
a poor debtor called to pay my debt speedily ; therefore, Lord, be my
pledge, deliver me out of this danger. So doth David here, when the
proud were cruelly set upon his destruction. We are driven to God
alone, and beat to the throne of grace by our miseries ; yea, God lets
the affairs of his people run on to loss and ruin, till we be in the
condition of a debtor going to prison ; he reserveth himself for such
occasions till brought nigh to utter ruin, and all other inferior reliefs
VER. 122.] SERMONS UPON PSALM cxix. 249
fail. And we must be content it should be so ; for there is no use of a
surety till we are attached. Imminent danger giveth notice that the
Lord is coming.
2. That this distress and misery cometh as a debt respecting God's
laws and the higher court, where all things are decreed and sentenced
before they are executed in the world, so it is a debt that must be
paid, and distress is God's arrest. God is compared to a creditor,
Luke vii. 41 ; therefore the miseries of God's people are expressed by
chains, stocks, prisons, fetters, words that relate to a judicial proceed
ing. To chains : Lam. iii. 7, ' He hath made my chain heavy.' To
stocks : Job xiii. 27, ' Thou puttest my feet into the stocks.' To a
prison : Ps. cxlii. 7, * Bring my soul out of prison.' To fetters : Job
xxxvi. 8, ' And if they be bound in fetters, and holden in cords of
afflictions.' To a debt that must be paid, so is sin considered with
respect to its punishment, Mat. vi. 12 ; Luke xi. 4, ' Forgive us our
sins, for we also forgive every one that is indebted to us.' God puts
the bond in suit, the instruments are but as sergeants and officers to
demand of us satisfaction for breach of covenant with God. They
think not so, neither doth their evil heart mean so ; but so it is in
God's purpose. When you are in trouble God hath committed you to
prison, and there is no coming out without submission and humilia
tion, urging the satisfaction of Christ. You are sent thither by God's
authority, and there is no getting out without his leave.
3. That the party is insolvent and undone unless some course be
taken to satisfy the creditor ; he cannot help himself by his own wisdom
and strength out of the danger. The debtor in the Gospel had nought
to pay, Mat. xviii. 25. Why else should we look after a surety : Job
xvii. 3, ' Put me in a surety with thee : who is he that will strike hands
with me ? ' Man is not able to stand alone under the weight of his
afflictions ; it is a burden too heavy for us to bear. We have no might,
2 Chron. xx. 12. God's people are often brought into such a case.
When the principal is not solvendo, the surety answereth. We are
weak, but he is strong ; we are not able to subsist. They exceed us
in carnal advantages ; if force be to be resisted by force, they will
easily overcome us, unless another that is stronger than we undertake
for us.
4. That the surety taketh upon him the debt of the principal person,
and is to be responsible for it. God hath taken our obligation upon
himself, to pay our debts, to oppose himself against all our wrongs.
He will take our cause as his own : Ps. ix. 4, * For thou hast main
tained my right and my cause;' and in his own time and manner will
show it to the world, and justify us against our enemies. Oh ! how
should our hearts rejoice in this, that he will be the party responsible,
make our cause his own, and be liable to the suit as a debtor is to the
creditor ! ; He that toucheth you, toucheth the apple of his eye/ Zech.
ii. 8 ; ' He that despiseth you, despiseth me ;' ' Saul, Saul, why perse-
cutest thou me?' Acts ix. 4; and Isa. Ixiii. 8, ' And he said, Surely
they are my people, children that will not lie ; so he was their
saviour.'
5. God is a sufficient surety. Here we may consider two things
the satisfaction of Christ, and the power of God's providence ; in re-
250 SERMONS UPON PSALM CXIX. [SEE. XXXIII.
spect of both, which he is a pledge and surety every way sufficient for
our comfort, safety, and deliverance.
[1.] I would not leave out Christ's satisfaction, though it lie not so
full in this text ; for as God hath a hand in all our sufferings, and all
our affairs are determined in a higher court, this satisfaction is neces
sary to answer the controversy and quarrel of God's justice against us.
Thus Christ the second person is eyct^art/cw?, our surety : Heb. vii. 22,
' Christ is the surety of a better testament.' There is a double sort of
surety by way of caution and satisfaction, as sureties in case of debt
and sureties for good behaviour ; the one for what is past, the other
for what is to come. The example of the one we have in Paul for
Onesimus, Philem. 18, 'If he hath wronged or owed thee ought, put
it upon my account ; I Paul have written it with mine own hand, and
I will repay it.' An example of the other we have in Judah for Ben
jamin : Gen. xliii. 9, ' I will be surety for him ; at mine hand shalt
thou require him : if I bring him not unto thee, and set him before
thee, then let me bear the blame for ever.' In both these respects
Christ is a surety ; he is our surety as a surety undertaketh for another
to pay his debt ; and he is our surety as he hath undertaken that his
redeemed ones shall keep God's laws, be carried safe to heaven. Of
his suretiship by way of caution we. speak now. Though Theodoret
understand that in the text, Undertake for me that I shall keep thy
laws ; but it is more proper to consider the speech as it referreth to
the payment of our debt by virtue of this suretyship. Solomon hath
assured us, Prov. xi. 15, that he that is surety for another shall smart
for it, or be broken and bruised. The same word is used concerning
Christ, Isa. liii. 10. He was our surety, and was bruised and broken,
suffered what we should have suffered. We have a right to appear to
God's justice, but 1 our surety having made a full satisfaction for us,
God will not exact the debt twice of the surety and the principal.
When the ram was taken Isaac was let go : Job xxxiii. 24, ' Deliver
him from going down to the pit, for I have found a ransom.' Well,
then, as our punishment is a due debt to God's justice, the Lord Christ
undertaketh or is become a surety for us ; not only our advocate to
plead our cause, but our surety to pay our debt ; from a judge become
a party, and bound to pay what we owe : Isa. liii. 4, ' Surely he hath
borne our griefs.'
[2.] The power of God's providence. If God undertake for us, his
bail is sufficient ; none of our enemies can resist his almighty power,
surely he is able to deal with our enemies : Isa. xxiii. 4, ' Who would
set the briers and thorns against me in battle ? ' They are matter to
feed the fire, not to quench it. He rescueth us just as going to prison.
If he, put himself a pledge between us and our enemies, he will defeat
all their oppositions and machinations against us, and stand between
us and danger, as an able bail or surety doth between the creditor and
poor debtor. Well, then, suretyship, as it noteth our necessity, so God's
engagement, and his ability and faithfulness to do what he undertaketh.
We must set God against the enemies : Isa. li. 13, ' And forgettest the
Lord thy maker, who hath stretched forth the heavens, and laid the
foundation of the earth ; and hast feared continually every day, because
of the fury of the oppressor, as if he were ready to destroy ; and where
J Qu. 'to appeal to God's justice, that' 1 ED.
VEIL 122.] SERMONS UPON PSALM cxix. 251
is the fury of the oppressor?' Dan. iii. 17, ' Our God whom we serve
is able to deliver us from the burning fiery furnace.' We have the
Almighty to be oar saviour and protector, why are you afraid of a man ?
God against man is great odds, if we had faith to see it : man is
mortal, God is immortal ; man is a poor weak creature, but God is
almighty ; what is he not able to do for us ? Surely he will not leave
his friends in the lurch ; his power is such that he is able to keep us
safe and sound.
Secondly, The reasons why we have leave and encouragement to
desire God to interpose.
1. From God's covenant, where in the general there is a mutual
engaging to be each other's. In our several capacities we engage to
stand by God and own his cause, and God is engaged to stand by us.
We make over ourselves, bodies, souls, interests, all to God. God,
quantus quantus est, as great as he is, is all ours ; therefore, if he be
ours, we may pray him to appear for us, and own us in our distress
and trouble. Our friend is a friend in distress. A gracious heart, by
virtue of this mutual and interchangeable indenture, appears for God,
and taketh his cause, though never so hated, as its own : ' The re
proaches of them that reproached thee are fallen upon me,' Ps. vi. 9.
We are his witnesses, Isa. xliii. 10. Surely it is too high a word for
the creature ; but God taketh our cause as his, is surety for us ; by
virtue of the general tenor of the covenant he is our God, jure venit
in auxilium nostrum, his covenant engageth him to undertake for us.
More particularly God undertake th to defend and maintain his people ;
as to be a rewarder, so to be a defender : Gen. xv. 1, '1 am thy shield,
and thy exceeding great reward.' And Ps. Ixxxiv. 11, ' For the Lord
is a sun and a shield.' This defence is sometimes expressed, with
respect to the violence of assaults in the world, by the notion of a
shield. So, with respect to the process of the law, by the notion of a
surety ; Isa. Iii. 3, we have the term of a redeemer. So that we have
leave to pray him to fulfil his covenant engagement.
2. God's affection is such that he will refuse no office that may be
for his people's comfort. We are often dissuaded from suretyship,
especially for strangers, by the wise man, with great vehemency and in
stance : Prov. vi. 1, 2, ' My son, if thou be surety for thy friend, if
thou hast stricken thy hand with a stranger, thou art snared with the
words of thy mouth ;' Prov. xi. 15, ' He that is surety for a stranger
shall smart for it;' Prov. xvii. IS, ' A man void of understanding
striketh hands, and becometh surety in the presence of his friend ; '
Prov. xx. 16, ' Take his garment that is surety for a stranger ;' Prov.
xxii. 26, 27, ' Be not thou one of them that strike hands, or of them
that are sureties for debts : if thou hast nothing to pay, why should
he take the bed from under thee ?' and in other places. Our pity is
stirred towards a man that is like to be undone and ruined ; therefore
there is such dissuading from suretyship. And hath not God a greater
pity over the afflictions of his people ? He pities the afflictions of them
that suffer most justly, yea, far below their desert : Judges x. 16, ' His
soul was grieved for the misery of Israel ; ' 2 Kings xiv. 26, ' For the
Lord saw the affliction of Israel, that it was very bitter ; for there was
not any shut up, nor any left, nor any helper for Israel.' How much
252 SERMONS UPON PSALM CXIX. [SfiR. CXXXIII.
more will he pity them that are unjustly oppressed of men ! Acts vii.
34, ' I have seen the afflictions of my people which is in Egypt, and
have heard their groanings, and am come down to deliver them.' His
bowels worketh ; God loveth his people better than they love themselves.
fide-ju~be, Domme, pro servo.
3. Our relation to him : I am thy servant, and I know thou art a
good master ; and he is our sovereign Lord, and therefore hath under
taken to provide for us : the master was to be the servant's patronus.
God hath found us work, and he will find us defence. This the argu
ment of the text, * Be surety for thy servant.' We are employed in
his work, engaged in his cause. If a rich man set a poor man at work,
as to dig such a ditch, if he be afterwards troubled for it, the rich
man is concerned to bear him out : Ps. cxvi. 16, '0 Lord, truly I
am thy servant ; I am thy servant, and the son of thy handmaid.'
Whilst we are engaged about our master's business, and in his work,
he is engaged to protect us, and bear us out in it.
4. Our very running to him, and committing ourselves into his
hands, is an engaging God : Ps. Ixxxvi. 2, ' Preserve my soul, for I am
holy, thou my God ; save thy servant that trusteth in thee ;' Ps. x.
14, ' The poor committeth himself unto thee ; thou art the helper of
the fatherless/ Employ God, and find him work; he will not fail to
do what he is intrusted with : Ps. Ivii. 1, ' Be merciful unto me,
God, be merciful unto me, for my soul trusteth in thee ; yea, in the
shadow of thy wing will I make my refuge, until these calamities be
over-past.' God taketh it well that we should make bold with him in
this kind, and tell him how we trust him, and expect relief from him.
Nothing is so dishonourable to God, nor vexatious to us, as the dis
appointment of trust. An ingenuous man will not fail his friend that
doth trust and rely upon him, much less will a faithful God fail those
that look to him, and depend upon him for help.
Use. Advice to us what we should do in our deep distresses and
troubles ; when able to do nothing for ourselves, God will be surety,
that is, make our cause his own.
1. As your matters depend in a higher court, and with respect to
your own guilt and sin, which hath cast you into these troubles,
acknowledge your debt, but look upon Christ as your surety, who gave
himself a ransom for us. The controversy between God and us must
be taken up by submission on our parts, for God is an enemy that
cannot be overcome, but must be reconciled. The way is not to
persist in the contest, and stand it out, but beg terms of peace for
Christ's sake : 2 Chron. vi. 38, 39, ' If they return to thee with all
their heart and with all their soul, then hear thou from the heavens,
even from thy dwelling-place, their prayers and supplications, and
maintain their cause, and forgive thy people which have sinned against
thee ; ' Job v. 8, 'I would seek unto God, and unto God would I
commit my cause.'
2. As your danger lieth with men, acknowledge your impotency.
but consider who is your surety, and will take your part against the
instruments that have had a hand in your trouble.
[1.] God, who hath such a pity over his suffering servants, is ready
ever to do them good: Ps. xxxv. 1, ' Plead iny cause, Lord, with
VER. 122.] SERMONS UPON PSALM cxix. 253
them that strive with me ; fight against them that fight against me/
He is in such full relation, and so fast bound to them, that they may
not be weary and impatient and swallowed up of despair, he will
interpose. God seeth our sufferings, heareth our groans, suffereth
together with us, and is afflicted in all our afflictions. Believe it
assuredly that he will take the matter into his own hand, and be the
party responsible : Ps. cxl. 12, ' I know that the Lord will maintain
the cause of the afflicted, and the right of the poor.' Woe be to them
that would not have God for their party, joined in the cause of the
afflicted. God hath given assurance of his protection not by words
only, but by deeds : Prov. xxii. 23, ' The Lord will plead their cause,
and spoil the soul of those that spoiled them.' He hath passed his
word, and he will do it: Prov. xxiii. 11, 'For their redeemer is
mighty ; he shall plead their cause with thee/ It is his title, Isa. li.
22, ' Thus saith thy Lord, the Lord and thy God, that pleadeth the
cause of his people;' not by a verbal or local, but a real and active
plea : Ezek. xxxviii. 22, ' And I will plead against him with pestilence,
and with blood ; and I will rain upon him, and upon his bands, and
the people that are with him, an overflowing rain, and grea?t hail
stones, fire and brimstone.' And Isa. 1. 8, ' He is near that jus-
tifieth me ; who will contend with me ? let us stand together ; who
is mine adversary ? let him come near to me ; ' that is, let him join
issue with me, commence his suit in law. We should be confident
upon God's undertaking : Jer. 1. 34, ' Their redeemer is strong, the
Lord of hosts is his name ; he shall thoroughly plead their cause, that
he may give rest to the land.' It is a great ease in affliction to commit
our cause unto God, and put our affairs into his hand.
[2.] God, who hath such power ; we need not fear any opposite if
God be our surety : Ps. xxvii. 1, 'The Lord is my light and my salva
tion; whom shall I fear ? the Lord is the strength of my life; of whom
shall I be afraid ? ' Ps. xlvi. 1, 2, ' God is our refuge and strength, a
very present help in trouble ; therefore will not we fear, though the
earth be removed, and the mountains be carried into the midst of the
sea ; ' a resolution to adhere to God and his truth whatever cometh.
If they be mighty, God is mightier ; if they be crafty, God is wiser.
It is a great crime to fear men so as not to trust in God ; it is a great
sin to fear men so as not to fear God. When we comply with them in
things displeasing to God, this is to set men above God.
Secondly, We come to the limitation, end, or fruit of this suretyship,
' For good.' There are three expositions of this clause, as noting the
end, the cause, the event. (1.) Undertake for me, ut sim bonus et
Justus ; so Rabbi Arama on the place, Be surety for me that I may be
good. Theodoret expounds it, Undertake that I shall make good my
resolution of keeping thy law. He that enjoineth, under taketh.
Though we have precepts and promises, without God's undertaking
we shall never be able to perform our duty. (2.) ' In good/ so
some read it. God would not take his part in an evil cause. To
commend a wrong cause to God's protection is to provoke him to
hasten our punishment, to make us serve under our oppressors. But
when we have a good cause and a good conscience, he will own us.
We cannot expect he should maintain us and bear us out in the devil's
254 SERMONS UPON PSALM CXIX. [SfiK. CXXXIII.
service, wherein we have entangled ourselves by our own sin. (3.)
* For good ; ' so it is often rendered : Ps. Ixxxvi. 17, ' Show me a token
for good; ' Jer. xiv. 11, ' Pray not for this people for good.' So Neh.
xiii. 31, ' Kemember me, my God, for good/ So here, ' Be surety
for thy servant for good.'
Doct. We should only desire the interposing of God's providence so
as may be for good to us.
I shall first give you the reasons, and then give you some rules con
cerning this good here mentioned.
Reason 1. Because then w f e pray according to God's undertaking :
Ps. xxxiv. 10, ' But they that seek the Lord shall not want any good
thing;' they may want food, want raiment, want many things, but
they shall want no good thing : Ps. Ixxxiv. 11, ' No good thing will he
withhold.' He may keep us low and bare, withhold many temporal
mercies from us, feed us from hand to mouth, and short commons may
be sweet and wholesome, and deny to give us larger revenues and in
comes. If they were good for us, we should have them. God with
holds these things so as our need and good doth require : Jer. xxiv. 5,
' Whom I have sent out of this place into the land of the Chaldeans for
their good.' Their captivity was for good.
Reason 2. Because then we pray according to the new nature ; old
nature would have ease, the new nature would have grace ; the flesh
would be pleased, but the spirit would be profited ; and God hears not
the voice of the flesh, but the spirit in prayer : Eom. viii. 27, ' He that
searcheth the heart knoweth what is the mind of the spirit, because
he maketh intercession for the saints, according to the will of God.'
Let me give ) 7 ou some rules.
1. This good is not always the good of the flesh, not always the good
of prosperity. Sometimes the good of prosperity may be good : Prov.
xxiv. 25, ' But to them that rebuke him shall be delight, and a good
blessing shall come upon them.' A good blessing shall come upon
them that plead God's cause against the wicked. There is the blessing
of prosperity-good and adversity-good. All good is more or less,
so as it cometh near or less near the chiefest good ; therefore that
is good that tendeth to make us spiritually better, more like to
God, and capable of communion with him. Lam. iii. 27, ' It is good
for a man that he bear the yoke in his youth.' That is good which
conduceth to our everlasting good.
2. God knoweth what is better for us * than we do ourselves. Wo
ask a knife wherewith to cut ourselves. It would be the greatest
misery if God should always carve out our condition according to our
own fancy ; we would soon pray ourselves into a snare if our will were
the rule of our prayers, and ask that which would be cruelty in God
to grant. I will give you an instance in Lot, Gen. xix. 17, 18, ' Make
haste, escape to the mountain, lest thou be consumed : I cannot, saith
he, escape to the mountain, behold now this city is near, it is but a
little one, and my soul shall live.' Lot presenteth his own fancy to
God's counsel and choice for him : this little place was in the plain ;
he was persuaded the shower of brimstone would overtake him before
he got thither. Often it is thus with us ; though God should com
mand and we obey, we lift up our will above his, and doat upon our
1 Qu. ' what is good for us better ' ? ED.
VER. 122.] SERMONS UPON PSALM cxix. 255
own fancies, and will prescribe to God, think it is better to live by
sense than by faith. This mountain was the weaker border of the
plain. 1 Now this was weakness in Lot surely. God, that had taken
him out of Sodom by the hand of his angels, stricken the Sodomites
with blindness, which was an instance of God's great power and good
ness to him. Now compare the 17th and 18th verses with the 30th
verse, ' And Lot went out of Zoar, and dwelt in the mountain, he and
his two daughters with him, for he feared to dwell in Zoar ; and he
dwelt in a cave, he and his two daughters/ Mark here, when God
biddeth him go to the mountain, then he goeth to Zoar ; when God
gave him leave to tarry in Zoar, then he goes and dwells in the moun
tain : he was afraid in Zoar, when he saw the horrible desolation of all
the country about it. Now see the ill success of his own choice,
and how badly we provide for ourselves : a little time will show us
our sin and folly : his abode in the mountain drew him to incest.
Another instance : Hosea xiii. 11, ' I gave them a king in mine anger,
and took him away in my wrath.' God may let things succeed with
us to our hurt : ' If we ask anything according to his will, he heareth
us ; ' 1 John v. 14. God is a God of wisdom, he knoweth certainly
what will be good for us. He is a God of bowels, and loveth us
dearly, and will certainly cast all things for the best ; therefore God is
to be judge both for time and kind of our deliverance, otherwise we
may meet with wrath in every condition, whether we want or have
our will ; but if we refer it to him, we shall never want what is best
for us. The shepherd must choose our pastures, whether lean or fat,
bare or full grounds. The child is not to be governed by his fancy,
but the father's discretion ; nor the sick man by his own fancy, but
the physician's skill : our will is not the chief reason of all things.
3. That which is not good may be good, and though for the pre
sent we see it not, yet we shall see it ; though not good in its nature, it
may be good in its fruit : Eom. viii. 28, ' We know that all things
shall work together for good to them that love God ; ' a little faith and
a little patience will discover it. As poisonous ingredients in a medi
cine, take them singly, and they are destructive ; but as tempered with
other things by the hands of a skilful physician, so they are whole
some and useful : Heb. xii. 11, ( No affliction for the present seemeth
joyous, but grievous/ The rod is a sour thing for the present, but
wait a little, this bitter root may yield sweet fruit : God can so over
rule it in his providence. So Ps. cxix. 71, 'It is good for me that I
have been afflicted, that I might learn thy statutes/ Ask a man under
the cross, Is it good to feel the lashes of God's correcting hand?
No ; but when he hath been exercised, and found lust mortified, the
world crucified, and gotten evidences of God's favour, then it is good
that I have been afflicted.
4. This good is not to be determined by feeling, but by faith : Ps.
Ixxiii. 1, ' Yet God is good to Israel, and to such as are of a clean
heart/ God is good to his people, however he seem to deal hardly
with them : sense judgeth it ill, but faith saith it is good ; it seeth a
great deal of love in pain and smart. There is such a difference be
tween faith and sense as there was between Ellsha and his servant, 2
Kings vi. 15, 16 ; the servant saw the host of the enemies, but he did
1 There seems to be a misprint in this sentence. ED.
256 SERMONS UPON PSALM CXIX. [SER. CXXXIII.
not see the fiery chariots and horsemen that were for his help ; Elisha
saw both. So believers see not only the bitterness that is in God's
chastenings, but the sweet fruits in the issue. Faith can look at the
pride and power of wicked men as a vain thing, when they are in the
height of their power and greatness : Job v. 3, ' I have seen the fool
ish taking root, but suddenly I cursed his habitation ;' that is, pro
phetically, not passionately ; foretelling evil, not wishing it. When
they were taking root, as themselves and other worldly men thought,
I judged him unhappy, foretold his end and destruction. There is
much of the spirit of prophecy in faith. When others applaud, make-
little gods of them, he looketh through all their beauty, riches and
honour : Ps. xcii. 7, ' When the wicked spring as the grass, and all the
workers of iniquity do flourish, it is that they shall be destroyed for
ever.' Grass will wither and dry up of its own accord, especially when
there is a worm at the root. Their very prosperity, as it ferments
their lusts, and hardeneth their hearts, is a means to draw on their
destruction: Ps. xxxix. 5, 'Man in his best estate is vanity/ Then,
when they seem to have all things under their feet, who could harm
them ? so that none dare open the mouth, move the wing, or peep ;
yet God can easily blast and whip them with an unseen scourge.
5. Good is of several sorts, temporal, spiritual, eternal.
[1.] Temporal good. Cross accidents conduce to that: Gen. 1. 20,
' Ye thought evil against me, but God meant it unto good ; to bring-
to pass as it is this day, and to save much people alive.' The Egyp
tians and themselves had wanted a preserver if Joseph had not been
sold and sent into Egypt. If a man were to go to sea in a voyage
upon which his heart was much set, but the ship is gone before he
cometh, but after he heareth that all that were in the ship are drowned,
then he would say, This disappointment was for good. As Crassus'
rival in the Parthian war was intercepted and cut off by the craft of
the barbarians, had no reason to stomach his being refused. Many
of us have cause to say, Periissem nisi periissem we had suffered
more if we had suffered less. In the story of Joseph there is a not
able scheme and draught of providence. He is cast into a pit, thence
drawn forth and sold to the Ishmaelites, by them sold into Egypt, and
sold again. What doth God mean to do with poor Joseph ? He is
tempted to adultery ; refusing the temptation, he is falsely accused,
kept for a long time in ward and duress. Ail this is against him ;
who would have thought that in the issue this should be turned to
his good ? that the prison had been the way to preferment, and that
by the pit he should come to the palace of the king of Egypt, and
exchange his parti-coloured coat for a royal robe ? Thus in temporal
things we get by our losses, and God chooseth better for us than we
could have chosen for ourselves. Let God alone to his undertaking,
and he will manage our affairs better than we looked for.
[2.] Good spiritual : 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.' What do we call profit ? The
good things of this world, and the great mammon which so many
worship ? No ; some better thing, some spiritual and divine benefit,
a participation of God's holiness. Then we profit when we grow in
VER. 122.] SERMONS UPON PSALM cxix. 257
grace and are more god-like, when we are more concerned as a soul
than a body. It is a good exchange to part with outward comforts for
inward holiness. If God take away our peace, and give us peace of
conscience, we have no cause to complain. If our outward wants be
recompensed with the abundance of inward grace, 1 Cor. iv. 10, and
we have less of the world that we may have the more of God, and be
kept poor that we may be rich in faith, James ii. 5, 6 ; if we have a
healthy soul in a sickly body, as Gains had, 3 John 2 ; if an aching
head maketh way for a better heart, doth not God deal graciously and
lovingly with us ?
[3.] Our eternal good. Heaven will .make amends for all that we
endure here. This mainly is intended in Rom. viii. 28, ' All things
shall work together for good to them that love God/ And then in the
29th and 30th verses, he presently bringeth in the golden chain,
4 Whom he did predestinate, them he also called ; and whom he
called, he justified ; and those whom he justified, them he also
glorified.' 80 2 Cor. iv. 17, ' This light affliction, which is but for a
moment, worketh for us a far more exceeding arid eternal weight of
glory ;' it shall either hasten or secure our glorious estate. A man
may lose ground by a temptation, his external good may be
weakened, his soul sutfereth loss ; but this warneth him of his weak
ness, and quickeneth him to stand upon his watch, and to look up more
to Christ for strength against it. Or he may be cut off, and perish in
the affliction ; but then his glorious estate cometh in possession.
6. That may be good for the glory of God which doth not conduce
to our personal benefit ; and the glory of God is our great interest,
John xi. 27, 28, ' Now is my soul troubled, and what shall I say?
Father, save me from this hour ; but for this cause came I unto this
hour, Father, glorify thy name. Then there came a voice from
heaven, saying, I have both glorified it, and will glorify it again.'
There was the innocent inclination of his 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 inclinations of nature and con
science of duty ; but in a gracious heart it prevaileth above the desire
of our own comfort and satisfaction : the soul is cast for any course
that God shall see fittest for his glory. Nature would be rid of
trouble, but grace submitteth all interests to God's honour ; that
should be dearer to us than anything else ; were it not selfishness and
want of zeal, that would be our greatest interest.
SERMON CXXXIV.
Be surety for iliy servant for good: let not the proud oppress me.
VER. 122.
USE. It informeth us what reason there is to pray and wait with sub
mission to the will of God. God will answer us according to our
trouble, not always according to our will. He is wiser than we, for
VOL. VIII. R
258 SERMONS UPON PSALM CXIX. [SER. CXXXIV.
he knoweth that our own will would undo us. If things were in our
own hands, we would never see an ill day, and in this mixed estate
that would not be good for us. But all weathers are necessary to
make the earth fruitful, rain as well as sunshine. We must not mis
take the use and efficacy of prayer. We are not as sovereigns to
govern the world at our pleasure, but as supplicants humbly to submit
our desires to the supreme Being. Not to command as dictators, and
obtrude any model upon God, but to solicit as servants : ' Do good in
thy good pleasure to Zion,' Ps. li. 18. If we would have things done
at our pleasure, we should be the judges, and God only would have
the place of the executioner. Our wills would be the supreme and
chief reason of all things. But this God cannot endure ; therefore beg
him to do good, but according to his own good pleasure.
1. Let us submit to God for the mercy itself, in what kind we shall
have it, whether temporal, spiritual, or eternal. If God see ease good
for us, we shall have it , if deliverance good for us, we shall have it,
Ps. cxxviii. 2 ; or give us strength in our souls, or hasten our glory.
We should be as a die in the hand of providence, to be cast high or
low, as God pleaseth : 1 Sam. iii. 18, 'It is the Lord ; let him do what
seemeth him good.'
2. Let us submit for the time. Though Jesus loved Lazarus, yet
he abode still two days in the same place when he heard he was sick,
John xi. 6. It is not for want of love if he doth not help us presently,
nor want of power. Christ may dearly love us, yet delay to help us,
even in extremity, till a fit time -come, wherein his glory may shine
forth, and the mercy be more conspicuous. He doth not slight us,
though he doth delay us ; he will choose that time which maketh
most for his own glory. Submit to God's dispensations, and in due
time you shall see a reason of them.
3. Let us submit for the way and means. We know not what God
is a-doirig : John xiii. 6, 7, * Then cometh he to Simon Peter, and
Peter saith unto him, Lord, dost thou wash my feet? Jesus an
swered and said unto him, What I do thou knowest not, but thou
slialt know hereafter.' No wonder we are .much in the dark, if we
consider, first, that the worker of these works is ' Wonderful in
counsel and excellent in working/ Isa. xxviii. 29 ; infinitely beyond
politicians, whose projects and purposes are often hidden from us ;
therefore much more his. Secondly, That the ways of his working
are very strange and imperceptible, for he maketh tilings out of
nothing: Bom. iv. 17, 'And calleth those things that be not as
though they were ;' one contrary out of another, as light out of dark
ness, 2 Cor. iv. 6, meat out of the eater, enemies catched in their own
snare. Thirdly, That his end in working is not to satisfy our sense
and curiosity : Isa. xlviii. 7, ' They are created now, and not from the
beginning, even before the day when thou heardest them not, lest thou
shouldest say, Behold, I knew them;' Isa. xlii. 16, 'I will bring the
blind by a way they knew not ; I will lead them' in paths that they
have not known.' He chooseth such a way as may leave enemies to
harden their hearts ; Micah iv. 12, ' But they know not the thoughts
of the Lord, neither understand they his counsel; for he shall gather
them as the sheaves into the floor.'
VER. 122.] SERMONS UPON PSALM cxix. 259
Secondly, I now come to the literal explanation; and there we
have
1. The evil deprecated, oppress me.
2. The persons likely to inflict it, the proud.
First, The evil deprecated, ' Let not the proud oppress me.' The
Septuagint, ///?; a-VKo^avrrjadrwadv fj,e VTreptjcfravoi, let them not calum
niate me. The Septuagint takes this word for oppression or violent
injustice, and therein are followed hy St Luke iii. 14, xix. 8.
Doct. Oppression is a very grievous evil, and often deprecated by
the people of God.
1. I shall show you what oppression is. It is an abuse of power to
unjust and uncharitable actions. That it is an abuse of power
appeareth by the object of it, who are those that are usually oppressed;
that is, either the poor and needy : Deut. xxiv. 14, ' Thou shalt not
oppress an hired servant that is poor and needy, whether he be of thy
brethren, or of the strangers within thy gates.' The fatherless and the
widow are mentioned : Jer. vii. 6, ' Ye shall not oppress the stranger,
the fatherless, and the widow.' The stranger: Zech. vii. 10, 'And
oppress not the widow, nor the fatherless, the stranger, nor the poor ;'
and Exod. xxii. 21-23, ' Thou shalt neither vex a stranger nor oppress
him, for ye were strangers in the land of Esrypt. Ye shall not afflict
any widow, or fatherless child ; if thou afflict them in any wise, and
they cry at all to me, 1 will surely hear their cry/
2. The subject or agent by whom it is practised (1.) ' The proud ;'
the mighty, rich, great man ; at least comparatively, in regard to the
wronged party: Eccles. iv. 1, 'And on the side of their oppressors
there was power, but the oppressed had no comforter;' Job xxxv. 9,
' By reason of the multitude of oppressors they make the oppressed cry,
and by reason of the arm of the mighty.' (2.) The base and mean,
when they get power into their hands, to oppress the rich, noble, and
honourable : Isa. iii. 5, ' And the people shall be oppressed, every one
by another, and every one by his neighour ; the child shall behave
himself proudly against the ancient, and the base against the honour
able.' It is commonly more insolent and cruel and contemptuous and
despiteful : Prov. xxviii. 3, ' A poor man that oppresseth the poor is
like a sweeping rain that leaveth no food.' When men do unjust and
uncharitable actions, as when men bear it proudly or insolently towards
them, throwing them out of their riches, denying them the liberty of
their service because it is in the power of their hands, or taking advan
tage of their low condition to run over them, or making an advantage
of their necessity and want of skill : Hosea xii. 7, * He is a merchant^
the balance of deceit is in his hand ; he loveth to oppress :' or prejudice
their testimony to the truth by our credit and esteem in the church,
rendering them so weak or wicked, factious or foolish, as not to b?
regarded.
3. This is a grievous evil ; it is so in itself, and may be specially
aggravated as to cases.
[1 ] It is grievous in itself, as it is so odious to God, as being a
perversion of the end of his providence. Those that excel in any
quality are appointed for the protection and support of the weak and
indigent. God gave them their wealth and parts and power and credit
2fi() SERMONS UPON 1'SALM CXIX. [SER. CXXX1V.
and greatness, to the end Ilioy might comfort, counsel, defend, and do
good to those that want these things. Now when they make no oilier
use of their power than lions and bears do, l<> mischief others by it,
they do evil because it is in the power of their hands, Micali ii. 1.
Power, if men h;ive not a great l mli i ness of conscience and fear of
God. JMM.ii unwieldy wilful thing, degenerates into oppression: Isa, x.
14, 15, ' There, was none that moved the wing, or opened the month,
Or p'-rp.-d. Shall the axe boast itself against him that heweth
theiewilh? or shall the saw magnify itself against him that
shaketh it? as if the rod should shake itself against, them that lift
it up, or as if the staff should lift up itself as if it were no wood.'
Therefore he went on to oppress and tyrannise in the world, because
none durst to oppose him. Power needs much balance to temper and
alhiy it.
[2.] It is so offensive to his people, and burthensome to them :
Eccles. vii. 7, 'Oppression maketh a wise man mad;' it shaketh and
discomposeth those of the best temper, makes them pray and weep.
and cry before the Lord: Eccles. iv. 1, ' So I returned and considered
all the oppressions under the sun, and beheld the tears of such as are
oppressed.' When you lay such heavy loads upon them that they are
not able to bear it, but cry to God to right them.
[3.] The evil itself, oppression. It is not only theft, but murder.
These expressions we have: Isa. iii. 13, 14, 'Ye have eaten up the
vineyard; the spoil of the poor is in your houses. What mean ye.
that ye beat my people to pieces, and grind the faces of the poor ?
l hat is, cause them by your hard usage to pine away? So Mieah iii.
1-3, ' And I said, Hear, I pray you, heads of Jacob, and ye princes
of the house of Israel, is it not for you to know judgment, who hate
the good, and love the evil, who pluck off their skin and their tlesh
from "off their bones ? who also eat the flesh of my people, and flay
their skin from off them, and they break their bones, and chop them
in pieces, as for the pot, and as flesh within the cauldron?' It is in
God's account human butchery and murder, beyond simple slaughter,
as they make them die a lingering death.
[4.] It is especially aggravated if they be God's servants oppressed
for religion : Ps. xii. 5, * For the oppression of the poor, for the sighing
of the needy ; now will 1 arise, saith the Lord, 1 will set, them in safety,
from him that puffelh at him.' The proud persecutor doth little think
of the godly, that any power he hath can do anything to help him;
therefore mocketh at all his hopes: therefore, when God hath exer
cised the godly for a while, he will arise, Ac. I say the sin is aggra
vated by the innocency, the holiness, the usefulness of the party
oppressed, when titled to glorify God, and do service to the public, and
disabled to the prejudice of both.
1 5. | It is the highest impiety to fetch power and advantage from
any ordinance of God to commit it: John xix. 10, 11, 'Then said
Pilate unto him, Speakest thou not unto me? .K no west- thou not that
1 have power to crucify thee, and have power to release thee ? Jesus
answered, Thou couldest have no power at all against me, except it
were given thee from above 1 ; therefore he that delivered me unto thee
hath the greater sin/ Courts of justice, that should be sanctuaries
VEH. 122.] SERMONS UPON PSALM cxix. 261
and places of refuge to oppressed innocency, they make slaughter
houses and shops of cruelty. When pretexts of laws and justice are
used to colour the oppression and persecution of innocent useful per
sons, this makes it more odious in the sight of God.
Use 1. 01), pity the oppressed ! Job vi. 14, ' To him that is afflicted,
pity should he showed from his friend ; hut he forsaketh the fear of
the Almighty.' The men of Kcilah thought of delivering up David,
because they feared not God, 1 Sam. xxiii. 11, 12. But men have no
fear of God, but too much fear of men. When God is angry, God will
suffer none to help : Ps. Ixxxviii. 18, ' Lover and friend hast thou put
far from me, and mine acquaintance into darkness;'. Job xii. 5, ' He
that is ready to slip with his feet is as a lamp despised in the thought
of him that is at ease/ Sensuality will make us forget the afflictions
of others : Amos vi. 4-6, ' They lie upon beds of ivory, and stretch
themselves upon their couches, and eat the lambs out of the flock, and
calves out of the midst of the stall ; that chaunt to the sound of the
viol, and invent to themselves instruments of music like David; that
drink wine in bowls, and anoint themselves with the chief ointments,
but they are not grieved for the afflictions of Joseph.' Scruples of
conscience through difference in religion : John iv. 9, ' How is it that
thou, being a Jew, askest water of me?' Therefore we should pity
others ; we have God's example : 2 Cor. vii. 6, ' God that comforteth
those that are cast down.'
Use 2. Keep from oppression ; let us be far from this sin. Samuel
professeth his innocency: 1 Sam. xii. 3, 4, 'Behold here I am,
witness against me before the Lord and his anointed : whose ox have
I taken ? or whose ass have I taken ? or whom have I defrauded ?
whom have I oppressed ? or of whose hand have I received a bribe to
blind mine eyes therewith ? And they said, Thou hast not defrauded
uor oppressed us.'
Motives.
1. God will right the wrongs of the oppressed : Prov. xxii. 22, 23,
' Rob not the poor, because he is poor, neither oppress the afflicted in
the gate ; for the Lord will plead their cause, and spoil the soul of those
that spoiled them ;' Prov. xxiii. 11, 'For their redeemer is mighty, he
shall plead their cause with thee.' It belongeth to him as supreme
judge and mighty potentate : Eccles. v. 8, ' If thou seest the oppression
of the poof, and violent perverting of judgment and justice in a pro
vince, marvel not at the matter, for he that is higher than the highest
regardeth, and there be higher than they/ Who can break the power
of the greatest ? The poor and indigent have none to own them, to
resent the things done unto them, but God, who is the supreme Lord,
will not fail to own them.
2. Consider the injustice of such dealing, as being contrary to that
rule of reason, Quod tibi non vis fieri, alferi ne feceris. Every man
should do as he would have others do to him. Put yourself in their
case. Take this rule quite away, and there is nothing so false, bad,
cruel, that you would not be drawn to think or say or do against your
brother. Uncharitableness, and want of sympathy with us in our
troubles, much more insulting over us in our miseries, we look on it
with detestation ; and shall we oppress and afflict others when we have
262 SERMONS UPON PSALM CXIX. [SEE. CXXXIV.
power so to do ? Those that profess themselves Christians should be
far from this sin.
Means.
1. The fear of God should bear rule in our hearts : Job xxxi. 23,
' For destruction from God was a terror to me ; and by reason of his
highness I could not endure ; ' Lev. xxv. 17, * Ye shall not, therefore,
oppress one another, but thou shalt fear thy God ; for I am the Lord
your God/ We should be afraid to do them injury, as if a strong party,
able to repay injuries, were ready to be avenged upon us for it.
2. Take heed of envy, covetousness, pride, revenge ; these are ill-
counsellors. Ahab envies JSTaboth's vineyard, and covets it, and that
put him upon oppressing him. So Hosea xii. 7, ' He is a merchant,
the balances of deceit are in his hand ; he loveth to oppress/ So take
heed of pride : Ps. x. 2, ' The wicked in his pride doth persecute the
poor.' So when persons are of a revengeful temper, it will put them
upon oppression and persecution for every fancied or supposed affront
offered to them : the enemy and avenger go together, Ps. viii. 2.
3. Think of changes, that pride may not be without a curb, nor
affliction without a comfort. It is the proud oppress, who are drunk
with their wealth and outward prosperity. The Lord's people are not
troubled by humble souls, that are sensible of their mutableness and
frailty, but by those who little think of these things, and how hard it
fareth with them that fear God.
Secondly, Here are the persons to inflict it, ' The proud.'
Doct. The proud are they that especially persecute the godly.
Who are the proud ?
1. Generally those that obstinately stand it out against God and the
methods of his grace: Neh. ix. 16, 'But they and our fathers dealt
proudly, and hardened their necks, and hearkened not unto thy com
mandments ;' and ver. 29, ' Yet they dealt proudly, and hearkened not
to thy commandments ; ' Jer. xiii. 17, ' My soul shall weep in secret
for your pride.'
2. More especially those that are too well conceited of themselves,
seen by their affecting to meddle with things too high for them : Ps.
cxxxi. 1, ' Lord, my heart is not haughty, nor mine eyes lofty, neither
do I exercise myself in great matters, nor in things too high for me.'
Murmur under crosses, quarrel with providences, finding fault with
all God's sayings and doings, trust in themselves that they are right
eous, Luke xviii. 14 ; scoff at others for their godliness : Ps. cxix. 51,
the proud ' had me greatly in derision ; ' Ps. x. 2, ' The wicked in his
pride doth persecute the poor/ ready to brawl on all occasions ; Prov.
xxiii. 10, * Only by pride cometh contention;' would have all to stoop
to them, are stiff in their opinions, boasters, lessening the gifts of
others, impatient of admonition.
3. The particular pride here mentioned, when men are high-minded,
and trust in uncertain riches, drunk with their prosperity. So oppress
ing in their honour and greatness, as if they would trample all others
under foot, and crush them at pleasure. These are merciless and
pitiless, disdain the poor, whatsoever presence of God they have with
them ; we are filled with the scorning of them that are at ease.
VER. 123.] SERMONS UPON PSALM cxix. 263
SEKMON CXXXV.
Mine eyes fail for thy salvation, and for the word of thy righteous-
ness. VER. 123.
IN the former verse, David spake as one under oppression, here he setteth
forth his longing and waiting for deliverance. In the words we have
1. The act of faith, together with the object of it ; his eyes were to
the salvation of God.
2. The defect and weakness of his faith, and God's delay, implied in
the occasion of it, ' Mine eyes fail.'
3. The ground and support of his soul in this exercise, i The word
of thy righteousness.'
By salvation is meant temporal deliverance: his eyes were to his
salvation ; that is, he did with faith and patience wait for it. Bat in
waiting, his eyes failed ; that noteth some deficiency and weakness,
but his support during all this was the word of God's righteousness ;
that word wherein God promised salvation and deliverance to them
that are oppressed. And he calleth it the word of his righteousness,
because he is one that kept it justly and faithfully ; as if he had said,
Surely God is righteous, and is no more liberal in promises than faith
ful in performing, therefore, though mine eyes even fail, yet I will keep
looking and longing still for his salvation.
I begin with the ground of his faith, and the support of his soul,
which is the word of promise.
Doct. That God's word, wherein he hath promised deliverance to his
suffering servants, is a word of, righteousness.
There are three things in the promise Veritas, fidelitas, justitia,
fidelity, faithfulness, and righteousness.
1. Veritas, sincerity or truth in making the promise, according to
which God doth really intend and mean to bestow what he promiseth;
'For God is not as man, that he should lie ; neither the son of man,
that he should repent : hath he said, and shall he not do it ? or hath he
spoken, and shall he not make it good ? ' To lie is to speak a false
hood with an intention to deceive ; this cannot be imagined of God.
What need hath he to court a worm, or to mock and flatter us into a
vain hope ? What interest can accrue to him thereby ? Yea, the
purity of his nature will not permit it: Titus i. 2, ' According to the
hope of eternal life, which God, that cannot lie, promised before the
world began.' He will as soon cease to be God as cease to be true, for
his truth is his nature, he is truth itself. Man, that is mutable, and
hath an interest to promote by dissembling, may put on a false appear
ance, and speak what he never meaneth ; but God cannot do so, for he
is truth itself, essentially so in the abstract, can admit of no mixture,
though creatures may. Light itself adrnitteth not of any darkness, but
as it is in subjects, so it doth. But God is truth, and in him is no
falsehood at all. Now, of all lies, a promissory lie is the worst ; it is
greater than an assertory lie. An assertory lie is when we speak of a
thing past or present otherwise than it is. A promissory lie is when
we promise a thing for time to come, which we never intend to perform.
264 SERMONS UPON PSALM CXIX. [SER. CXXXV.
And this is the worse, because it doth not only pervert the end of speech,
but defeateth another of that right which we seem to give him, in the
thing promised ; which is a further degree of injustice. Therefore
we must take heed how, either directly or interpretatively, we ascribe
such a lie to God. The apostle telletli us, 1 John v. 10, 'He that be-
lieveth not, maketh God a liar ; ' which is the highest dishonour you
can cast upon him, which in manners and civility we would not offer
to our equal, and which even a mean man would scorn to put up with
at our hands. God hath made many promises, as that he will be with
tluee in six troubles, and in seven he will not forsake thee, Job. v. 19 ;
that he will dispose of all things for the best to them that love him,
Kom. viii. 28 ; that no good thing shall be wanting to them that fear
him, Ps. xxxiv. 10. Doth not God mean as he saith ? and dare we
trust him no more? Your diffidence and drooping discouragements
give him the lie, and you carry it so as if these were but words of course,
without any intent to make them good.
2. Fidelitas. The next thing in the promise is faithfulness, and
that referreth to the keeping of the promise. A man may be real in
promising, he did not intend to deceive : but afterwards lie changeth
his mind : there may be verity in making the promise, but there is
not fidelity in keeping the promise. But God is faithful ; hath he
said, and shall he not do it ? All the promises are * Yea and Amen '
in Jesus Christ, 2 Cor. i. 20. God's word is not ; Yea and Nay,' but
' Yea and Amen ; ' it doth riot say Yea to-day, and Nay to-morrow,
but always Yea. So it is Amen, so it shall be ; and this in Jesus
Christ, on whose merit they are all founded, and who was the great
instance of God's truth : for the great promise wherein God stood
bound to the church was to send a Saviour to redeem the world ;
and if God hath made good this promise, surely this is a pledge thnt
he will make good all the rest; for if he spared not his Son, he will
not stick at other things.
3. There is justitia, righteousness ; for this is righteousness, jus
suum cuique tribuere, to give every one his right and his due. Now
by promise, another man cometh to have a right in the thing pro
mised ; therefore justice requireth that you should give him the right
that accrueth to him by virtue of your promise. So God, promittendo
se fecit debilorem, maketh himself a debtor by promise. It was his
mercy and goodness to make the promise, but his justice bindeth him
to make it good. This is often spoken of in scripture : 1 John i. 9,
' Faithful and just to forgive us our sins ; ' 2 Tim. iv. 8, ' Henceforth
there is laid up for me a crown of righteousness, which the Lord, the
righteous judge, shall give me at that day/ By his promise he is be
come a debtor to us ; he cannot go against his own word ; his justice
will not suffer him to change. It is a debt of grace indeed, but a
debt it is which it is justice for God to pay. Thus you see how it is
a word of righteousness.
Reason 1. Because God hath in his promises pawned his truth with
the creature, and so given us an holdfast upon him. Chirograplia
tua injiciebat tibi Domine. Promises, as in a contract, are more than
simple declarations, and bare assertions of what good he will do to us.
With man it is one thing to say, This I purpose to do ; another, This
VER. 123.] SERMONS UPON PSALM cxix. 265
I promise to do. A promise addeth a new bond and obligation upon
a man for fulfilling his word. An intimation or signification of God's
will and purpose showeth the event will follow ; but a promise doth
riot only do that, but giveth us a right and claim to the things pro
mised. Scripture prophecies will be fulfilled because of God's
veracity ; but scripture promises will be fulfilled, not because of his
veracity, but his fidelity and justice. And the ' heirs of promise may
have strong consolation by God's word and oath ' * two immutable
things, wherein it is impossible for God to lie,' Heb. vi. 18. There is
a greater obligation upon God to make it good.
Reason 2. Because none that ever depended upon God's word were
disappointed ; not one instance to the contrary : Ps. xviii. 30, ' The
word of the Lord is tried ; he is a buckler to all that trust in him/
Search the annals and records of time, and' all experience hath found
the word of God exactly true. If any build not upon it, it is because
they are not acquainted with God, and the course of his proceedings :
Ps. ix. 10, ' They that know thy name will trust in thee/ There is so
little believing and trusting God upon his word, because they are men
of no experience ; otherwise they would find God punctual to his
promise : * Not one thing hath failed of all the good things the Lord
your God spake concerning you/ Josh, xxiii. 14. He speaketh not
only as his own observation, and the result of all his experiences, and
that in a time when there was no room for dissembling : ' I go the way
of all the earth,' but also ' you know in all your hearts, and all your
souls ; ' and he repeateth it, ' Not one tiling hath failed/ Unless you
be impudent, you cannot deny it ; try him, you have found support
and relief hitherto.
Reason 3. Because God standeth much on the credit of his word.
Heathens have acknowledged it to be the property of the gods,
a\yOeveiv KOI evepyerelv ; certainly the true God hath showed himself
to the world in nothing so much as doing good and keeping promise :
Ps. cxxxviii. 2, * Thou hast magnified thy word above all thy name,'
above all that is famed or spoken or believed of God, this is most con
spicuous, as being punctual in keeping covenant and fulfilling pro
mises. God hath ever stood upon that, of being tender of the honour
of his truth in the eye of the world : therefore we should build securely
upon the word of his righteousness.
Use 1. To bless God that we are upon such sure terms. All people
that know there is a God, wait for some good things from him ; but
they are left to uncertain guesses, it may be they may have them, it
may be not : but we have it under hand and seal, and have God's
warrant for our hope, and so deal with God upon sure terms. Well
may we take up David's song, ' In God I will praise his word, in the
Lord I will praise his word/ Ps. Ivi. 10. It is twice repeated in that
psalm : that is ground of rejoicing, that God will assure us aforehand
what he will do for us. God might have dealt with man by way of
dominion and command alone, without any signification of his good
ness, and left us to blind guesses. Promises are the eruptions and
overflows of God's love, he cannot stay till accomplishment, but will
tell us aforehand what he is about to do for us, that we may know
how to look for it.
266 SERMONS UPON PSALM CX1X. [SER. CXXXV.
Use 2. To exhort us to rest contented with God's word, and to take
his promises as sure ground of hope. I shall show you how you should
count it a word of righteousness ; what is your duty ; and that first
you are to delight in the promise, though the performance be not yet,
nor like to he for a good while: Heb.xi. 1 3, TreiaOevres KOI aaTraa-dpevoi,
being persuaded of them, they embraced them. Oh ! how they hugged
the promises at a distance, and said in their hearts, Oh, blessed pro
mise ! this will in time yield a Messiah : John viii. 56, ' Your father
Abraham rejoiced to see my day, and saw it, and was glad/ You
hold the blessing by the root, this will in time yield deliverance,
Heb. vi. 18 ; not only yield comfort, but prove comfortable : Ps. cxix.
Ill, 'Thy testimonies I have taken for an heritage; for they are the
rejoicing of my heart/ For your duty
2. You are to rest confident of the truth of what God hath pro
mised, and be assured that the performance will in time be : Treia-Oevres,
Heb. xi. 13. Faith is not a fallible conjecture, but a sure and certain
grace : Rom. viii. 28, * We know that all things shall work together
for good to them that love God.' So Ps. cxl 12, ' I know that God
will maintain the cause of the afflicted, and the right of the poor.'
There is a firm persuasion ; I know I shall find this to be a truth.
Men who are conscionable and faithful in keeping their word are
believed ; yet, being men, they may lie : Rom. iii. 4, ' Let God be true,
and every man a liar.' Every man is, or may be a liar, because of the
mutableness of his nature ; from interest he will not lie, but he can
lie. If we receive the testimony of men, the testimony of God is
greater. Surely God cannot deceive, or be deceived. He never yet
was worse than his word.
3. You are to take the naked promise for the ground of your hope,
however it seem to be contradicted in the course of God's providence ;
when it is neither performed, nor likely to be performed, it is his word
you go by, whatsoever his dispensations be. Many times there are no
apparent evidences of God's doing what he hath said, yea, strong pro
babilities to the contrary. It is said, Rom. iv. 18, ' That Abraham
against hope believed in hope,' Trap e\Tri8a eV e'X-TrtSi. Abraham had
the promise of a son, in whom all the nations of the earth should be
blessed ; but there was no appearance of this in nature, or natural hope
of a child, both he and Sarah being old : yet he believed. It is an
antanaclasis, an elegant figure, having the form of a contradiction
he goeth upon God's naked word. Then faith standeth upon its owa
basis and legs, which is not probabilities, but his word of promise,
Everything is strongest upon its own basis, which God and nature
have appointed. For as the earth hangeth on nothing in the midst
of the air, but there is its place, faith is seated most firmly on the
word of God, who is able to perform what he saith.
4. This faith must conquer our fears and cares and troubles : Ps.
cxii. 7, ' He shall not be afraid of evil tidings ; his heart is fixed,
trusting in the Lord.' He must fix the heart without wavering : Ps.
Ivi. 4, ' In God I will praise his word, in God have I put my trust : I
will not fear what man can do unto rue.' The force of faith is seen in
calming our passions and sinful fears, which otherwise would weaken
our reverence and respect to God.
VER. 123.] SERMONS UPON PSALM cxix. 267
5. Above all this, you are to glorify God publicl} 7 ; not only in the
quiet of your hearts, but by your carriage before others : John iii. 33,
4 Put to his seal that God is true.' It is not said, Believed or professed,
but, Put to his seal. We seal the truth of God as his witnesses when
we confirm others in the faith and belief of the promises by our joy-
fulness in all conditions, patience under crosses, diligence in holiness,
hope and comfort in great straits. Num. xx. 12, God was angry
with Moses and Aaron, because ye ' believe not, to sanctify me in the
eyes of the children of Israel/ We are not only to believe God our
selves, but to sanctify him in the eyes of others ; as when the Thessalo-
nians had received the word in much assurance, in much affliction,
and much joy in the Holy Ghost, the apostle telleth them they were
examples to all that believed in Achaia and Macedonia, 1 Thes. i. 5.
The worthiness and generousness of our faith should be a confutation
of our base fears, but a confirmation of the gospel. But we are so far
from confirming the weak, that we offend the strong ; and instead of
being a confirmation to the gospel, we are a confutation of it.
Use 3. Reproof to us that we do no more build upon this word of
righteousness.
1. Some count these vain words, and the comforts thence deduced
fanatical illusions ; and hopes and joys, fantastical impressions : Ps.
xxii. 7, 8, ' All they that see me laugh me to scorn ; they shoot out the
lip, they shake the head, saying, He trusted on the Lord that he
would deliver him : let him deliver him, seeing he delighted in him.'
Nothing so ridiculous in the world's eye as trust or dependence or
unseen comforts. Ungodly wits make the life of faith a sport and
matter of laughter.
2. Some, though not so bad as the former, they may have more
modesty, yet as little faith, since they are all for the present world,
present delights, present temptations. With many, one thing in hand
is more than the greatest promises of better things to corne, 2 Tim. iv.
10; they have no patience. Afflictions are smart for the present:
Heb. xii. 11, 'No affliction for the present seerneth joyous, but grie
vous.' Yea, they do not deal equally with God and man. If a man
promise, they reckon much of that, Qui petat, accipiet, &c. They can
tarry upon man's security, but count God's nothing worth. They can
trade with a factor beyond seas, and trust all their estates in a man's
hand whom they have never seen ; and yet the- word of the infallible
God is of little regard and respect with them.
3. The best build too weakly on the promises, as appeareth by the
prevalency of our cares and fears. If we did take God at his word,
we would not be so soon mated with every difficulty : Heb. xiii 5, 6,
' Let your conversation be without covetousness, and be content with
such things as you have ; for he hath said, I will never leave thee nor
forsake thee. So that we may boldly say, The Lord is my helper ; I
will not fear what man can do unto me.' There would be more reso
lution in trials, more hardness against troubles. Besides maintenance,
there is protection in the promise. If we had faith to believe this, it
would effectually quiet our minds in all our necessities and straits and
perplexities. Man can do much, bring them low, even to a morsel of
bread. We need not much desire the best things of the world, nor
268 SERMONS UPON PSALM CXIX. [SfiU. CXXXY.
fear the worst; need not be covetous, nor fearful. Where faith is in
any life and strength, it moderateth our desires and fears. It is an ill
part of a believer to hang the head.
Secondly, From that clause, David's eyes were to God's salvation,
that God's word being passed his people do and must wait for the
accomplishment of it. The lifting up of the eyes implies three things
faith, hope, and patience ; all which do make up the duty of waiting
for help and relief from God.
1. The lifting up the eyes implies faith and confident persuasion
that God is ready and willing to help us: 2 Chron. xx. 12, 'But our
eyes are unto thee ;' Ps. cxxiii. 1, 2, ' Unto thee I lift mine eyes,
thou that dwellest in the heavens.' The very lifting up of the bodily
eye towards heaven is an expression of this inward trust : so David in
eifect saith, From thee, Lord, I expect relief, and the fulfilling of thy
promises. So that there is faith in it, that faith which is the evidence
of things not seen. How great soever the darkness of our calamities
be, though the clouds of present troubles thicken about us, and hide
the Lord's care and loving-kindness from us, yet faith must look
through all to his power and constancy of truth and love. The eye of
faith is a clear, piercing, eagle eye : Heb. xi. 27, * Moses endured, as
seeing him that was invisible.' A man is very short-sighted before :
2 Peter i. 9, ' He that lacketh these things is blind, and cannot see
afar off;' can only skill in the things of sense and reason, see a danger
near him, as beasts or a bait while it is before him ; a brute thinketh
of no other; or else goeth by probabilities, as it seeth things by the
light of reason in their causes. But faith seeth things afar off in the
promises, Heb. xi. 13, at a greater distance than the eye of nature can
reach to. Take it either for the eye of the body, or the mind, faith
will draw comfort not only from what is invisible at present, but not
to come for a long time ; it is future as well as invisible ; its supports
lie iii the other world, and are yet to come.
2. There is hope in it ; for what a man hopeth for he will look for
it, if he. can see it a-coming: * the earnest expectation of the creature/
aTToicapaSoKia r/)? tfT/jeco?, Rom. viii. 19 ; the stretching forth of the
head: Judges v. 28, 'They looked out at the window, and cried
through the lattice, Why is his chariot so long a-coming ? ' So by
spiritual hope there is a lifting up of the eyes, or a looking out for
what God hath promised, or an intent observing all together : ' Our
conversation is in heaven, from whence we look for a Saviour,' Phil,
iii. 20. Faith keepeth the eye of the mind fixed upon the promise,
and is ever looking out for deliverance : Ps. cxxi. 1, 2, ' I will lift up
mine eyes to the hills, from whence cometh my help : my help cometh
from the Lord, which made heaven and earth.' Thence they look and
wait for succour; it must come out of heaven to them. They see it,
they can spy a cloud a-coming ; that which a man careth not for he
doth not look for. David saith, ' I will pray and look up/ Ps. v. 3.
Hope hath expectation of the thing or object hoped for.
3. There is patience in it, in persevering and keeping on our looking
till mercy come, with faith and ardency in expecting God's help.
Looking and waiting is to be conjoined, notwithstanding difficulties,
till it procure deliverance : Ps. cxxiii. 2. ' Our eyes wait on the Lord,
VER. 123.] SERMONS UPON PSALM cxix. 269
who will have mercy on us/ This lifting up of the eyes doth not
imply a glance, or once looking to heaven; but that we keep looking
till God cloth help : Isa. viii. 17, ' I will wait on the Lord, that hideth
his face from the house of Jacob, and I will look for him/ There is a
constant depending, and patient attending upon God, notwithstanding
the present tokens of his wrath and displeasure. As a man with-
draweth himself from a party, and will not be seen of him, nor spoken
to by him, but the resolute suitor tarrieth to meet and speak with him.
So Micah vii. 7, ' Therefore I will look unto the Lord, I will wait for
the God of my salvation: my God will hear me/ Not give over
upon every discouragement, as a merchant doth not discontinue trad
ing for every loss at sea. Certainly it is not faith and hope, unless we
can endure and bear out. Natural courage will bear out for a while,
but not long. A little touch breaketh a bubble, and a slight natural
expectation is soon discouraged ; but to hope against hope, to pray
when God forbids praying, to keep waiting when we have not only
difficulties in the world, but seeming disappointments from heaven
itself, when the promise and Christ seem to be parting from you, and
refuse you ; yet then to say, I will not let thee go until thou bless me,
as Jacob said to the angel, Gen. xxxii. 25, 26, when God saith, Let me
alone.
Use. Let us turn ourselves towards God for help, and have our eyes
on him, and keep them there: Ps. cxli. 8, 'But mine eyes are unto
thee, God the Lord ; in thee is my trust ; leave not my soul desti
tute/ Let us not give way to discouragements, though God delay us
so long till all our carnal provisions are spent, no meal in the barrel,
nor oil in the cruse, and we are brought to the last morsel of bread ;
though brought to complain for pity to them that will show none, but
pour vinegar into our wounds ; yea, till our spiritual provisions be
spent. Faith will hold out no longer, hope can do us no service,
patience lost and clear gone; we fall a-questioning God's love and
care. I sa} r , though we grow weary, let us strive against it, acquaint
God with it, renew faith in the word of promise. There is a holy
obstinacy in believing.
To get this eye of faith
1. There is need of the Spirit's enlightening. Nature is short
sighted, 2 Peter i. 9. A man cannot look into the other world till his
eyes be opened by the Spirit of God : Eph. i. 17, 18, ' The Father of
glory give unto you the spirit of wisdom and revelation in the know
ledge of him, the eyes of your understanding being enlightened, that
ye may know what is the hope of his calling, and what the riches of
the glory of his inheritance in the saints/ There needs spiritual eye-
salve to get this piercing eye to look through the curtain of the clouds.
2. When your eye is opened, you must keep your eye clear from
the suffusions of lust and worldly affections. A mortified heart is only
a fit soil for faith to grow in. The world is a blinding thing, 2 Cor.
iv. 4. While present things bear bulk in our eye, invisible tilings are
little regarded by us. Dust cast into the eyes hindereth the sight,
carnal affections send up the fumes and steams of lust to blind us.
3. The eye being clear, you must ever be looking up out of the
world of temptations into the world of comforts and supports, from
270 SERMONS UPON PSALM CXIX. [SflB. CXXXV.
earth to heaven : Heb. xi. 27, ' As seeing him that is invisible ; ' and
the nothing things of the world, by ornnifying and magnifying God.
There are the great objects which darken the glory of the world, and
all created things. And there we see more for us than can be against
us, 2 Kings vi. 15. Pharaoh, a king of mighty power, was contemp
tible in Moses' eyes, because he saw a higher and a more glorious king ;
so glorious, that all the power and princes of the world are nothing
to him.
4. The less sensible evidence there is of the object of faith, the
greater and stronger is the i'aith, if we believe it upon God's word :
John xx. 29, ' Because thou hast seen, thou hast believed ; blessed are
they that have not seen, and yet have believed.' It extenuateth our
faith, when the object must be visible to sense, or it worketh not on us.
Faith hath more of the nature of faith when it is satisfied with God's
word, whatever sense and reason say to the contrary : 1 Peter i. 8,
' Whom, having not seen, ye love ; in whom, though now you see him
not, you rejoice with joy unspeakable, and full of glory. Whatever
faith closeth with upon sure grounds, it is spiritually present to the
soul, though few sensible helps. The less we see in the world, the
more must we believe. To see things to come as present, and to see
things that otherwise cannot be seen, cometh near to God's vision of
all things. God saw all things before they were, all things that may
be, shall be, visione simplicis intelligentice ; Prov. viii. 31, * Rejoicing
in the habitable parts of the earth/ So doth faith eye all things in
the all-sufficiency and promise of God, long before they come to pass,
and affects the believer with them, John viii. 52.
Thirdly, From the weakness and imbecillity confessed, ' Mine eyes
fail.' The doctrine is
Doct. That sometimes God's people wait so long, that their eyes
even fail in waiting ; that is, their faith, hope, and patience is almost
spent, and they are ready to give over looking.
For the phrase intimateth two things a trial on God's part, and a
weakness on ours. First, a trial by reason of God's dispensations.
Two things make our waiting tedious the sharpness of afflictions,
and the length of them, long delays of help and great trouble, in the
mean time. First, the depth of the calamity, or the sharpness of the
trial may occasion this failing : Ps. xxxviii. 10, ' My heart panteth,
my strength failetli me, for the light of mine eyes is also gone.'
Secondly, the length of troubles, or the protraction of deliverance. As
the. bodily eye is- tired with long looking, so doth the soul begin to be
weary, when this expectation is drawn out at length : Ps. cxix. 82,
'Mine eyes fail for thy word, saying, When wilt thou comfort me?'
The delay is tedious.
As to the matter of this failing, there are three things:
[1.] That the sufferings of God's .children may be sometimes long.
God ordereth it so, that faith, hope, and patience may have its perfect
work, Heb. vi. 12. There is an intervening time between the promise
and the accomplishment. Intervening difficulties, James i. 3, 4 ;
Rom. viii. 24, ' Hope that is seen is not hope ;' it is but natural- pro
bability, natural courage. Those that have received a great measure
of faith have a great measure of trials ; their troubles are greater that
VEU. 123.] SERMONS UPON PSALM cxix. 271
their graces may be the more exercised, that many stubborn humours
may be broken, Jer. iv. 3. God useth to suffer his enemies to break
up the fallow ground of his people: Ps. cxxix. 2, ' The plowers plough
upon my back, they make long their furrows.' We have proud and
stiff hearts, therefore the plough of persecution goeth deep, that the seed
of the word may thrive the more ; till they have done their work, God
doth not cut asunder the cords. The Lord of the soil experts a richer
crop. The power of the Spirit is more seen: Col. i. 10, 11,
'Strengthened with all might, according to his glorious power, unto all
patience and long-suffering with joyfulness.' Not only patience, but
long-suffering, which is patience extended under continued troubles.
Men may fret ; it is not unwilling, extorted by force ; but they are
cheerful under the cross. The length of sufferings ; some can endure
a sharp brunt, but tire under a long affliction. Some go drooping and
heavily under it ; therefore joyfulness. For these and many other
reasons doth God permit our sufferings to be long.
[2.] Why faith, hope, and patience are apt to fail.
(1.) Because these graces are weak in the best, and may fail under
long and sharp trials : Ps. cxxv. 3, ' For the rod of the wicked shall
not rest upon the lot of the righteous, lest the righteous put forth their
hands to iniquity.' The strongest believer may i'aint in trouble, there
fore God will not try them above their strength ; but as he sometimes
giveth more grace, so sometimes he abateth the temptations. Grace
is not so perfect in any as to be above all weakening by assaults. Who
would have thought that a meek Moses could be angry ? Ps. cvi. 33.
There are relics of sin unmortified, such as may be awakened in the
best. Who would have thought that David should fall into unclean-
ness, an old experienced man, who had many wives of his own, when
Joseph, a young man, a captive, resisted an offered occasion? But
especially do these graces fail in their operation when the temptation
is more spiritual ; for these are mystical graces, to which nature giveth
no help, when' things dear to us in the flesh and in the Lord are made
the matter of the temptation, and set an edge upon it, &c. Sins that
disturb the order of the present world are not so rife with the saints
as sins that concern our commerce with God.
(2.) Because temptations raise strange clouds and mists in the soul,
that though they grant principles, yet they cannot reconcile provi
dences with them. As Jer. xii. 1, ' Righteous art thou, Lord, yet
let me plead with th.ee/ It is not to be questioned, much less doubted
of, that God is upright and just in his dealings ; yet what mean those
passages of his providence ? Their thoughts are fearfully imbrangled,
the minds of the godly are molested : * Wherefore doth the way of the
wicked prosper ?' So Hab. i. 13. ' Thou art of purer eyes than to
behold evil, and canst not look on iniquity ; wherefore lookest thou
upon them that deal treacherously ? and boldest thy tongue, when
the wicked devoureth the man that is more righteous than he ? ' God
is pure and holy, they know ; yet how can he bear with the enemy, in
their treachery and violence against the church ? So brutified are
they, that they know not how to reconcile his dispensations with his
nature arid attributes; though they have faith enough to justify God,
yet atheism enough to question his providence. When the heart is
272 SERMONS UPON PSALM CXIX. [SfiR. CXXXV.
over-charged with fears: Ps. Ixxiii. 1, 'Yet God is good to Israel: my
feet were almost gone, my steps well-nigh slipped.' They hold fast
the conclusion, ' Yet God is good to Israel ; ' yet cannot maintain it
against all objections.
(3.) Carnal affections are hasty and impetuous, and if God give not
a present satisfaction, they question all his love and care of them :
Ps. xxxi.. 22: ' I said in my heart, 1 am cut off;' Isa. xlix. 14, 'Zion
said, The Lord hath forsaken, and my God hath forgotten me ;' Jonah
ii. 4, ' And he said, I am cast out of thy sight.' So that, did not God
confute his unbelief by some sudden experience, as in the first instance,
or the word contain a suitable supply, as in the second, or the principle
of grace in some measure withstand (' but I will look towards thy holy
temple'), the soul would be swallowed up in the whirlpool of despair.
Thus hasty and precipitant are we while we hearken to the voice of
the flesh. We are apt to count all our troubles God's total desertion
of us. Such a hasty principle have. we within us, that will hurry us
to desperate conclusions, as if it were in vain to wait upon God any
longer. %
(4.) Mutability in man. What a flush of faith and zeal have we
at first, as stuffs have a great gloss at first wearing. We lose, as our
first love, so our first faith : Gal. v. 7, ' Ye did run well ; who did
hinder you?' There is a great forwardness at first, which abateth
afterwards ; and men grow remiss, * faint in your minds/ Heb. xii. 3,
from one degree to another.
[3.] That this failing is but an infirmity of the saints ; though their
hope be weak and ready to faint, it is not quite dead.
(1.) It is an infirmity of the better sort, not like the atheism and
malignity of the wicked. Some diseases show a good constitution, arid
seize on none but such. This distemper is not incident to carnal men:
Isa. xxxviii. 14, ' Mine eyes fail with looking up.' It argueth a
vehemency in our hope ; they that do not mind things are never
troubled with such a spiritual disease ; for this failing cannot be but
where there is vehemency of desire and expectation. Those that
desire little of the salvation of God's people, feel none of this.
(2.) There is a difference between them and others ; though they
have their weaknesses, yet their faith doth not quite expire ; there is
a twig of righteousness still to trust to ; they are weary of watching,
but they do not give over waiting ; and sny, as he, 2 Kings vi. 33,
' What should I wait for the Lord any longer ?' Fainting is one
thing, and quite dead is another : they strive against the temptation :
though no end of their difficulties appeareth, they attend still, keep
looking, though the vigour of the eye be abated by long exercise.
There is life in the saints, though not that liveliness they could- wish ;
for they do not fall, and rise no more, and are quite thrown down
with every blast of a temptation.
(3.) They confess their weakness to God, as David doth here,
acquainteth God with it, and so shame themselves out of the tempta
tion, and beg new strength. It is an excellent way of curing such
distempers to lay them forth before God in prayer, for he helpeth the
weak in their conflicts. When we debate dark cases with our own
'hearts, we entangle ourselves the more.
VER. 124.] SERMONS UPON PSALM cxix. 273
Use 1. It reproveth our tenderness when we cannot bear a little
while : * What ! not watch with me one hour ?' Mat. xxvi. 40. David
kept waiting till his eyes failed. Some their whole voyage is storms ;
Christ indents with us to take up our cross daily, Luke ix. 22 ; who
are their lifetime kept under this discipline ; and can we bear no
check from providence ? We would have all done in an hour or in a
year, can bear nothing when God calleth us to bear much and long ;
cannot endure to abate a little of our wonted contentment, when God
will strip us of all.
Use 2. Let us provide for long sufferings. All colours will not hold
as long as the cloth lasts. We need a great deal of grace, because we
know not how long our great troubles may last. Sometimes sufferings
are like to be long. First, When the cross maketh little improvement,
carrieth little conviction with it. While the stubborness of the child
continueth, the blows are continued. God will withdraw till they
acknowledge their offence, Hosea v. 15. When we eye instruments,
and pour our rage upon them ; or instruments are minded, and wo
hope to be delivered some other way, when we repent not. Secondly,
When provocations are long : Deut. xxviii. 58, 59, ' If thou wilt not
observe to do all the words of this law, that is written in this book,
that thou mayest fear this glorious and fearful name, THE LORD THY
GOD ; then the Lord will make thy plagues wonderful, and the plagues
of thy seed, even great plagues, and of long continuance ; and sore
sicknesses, and of long continuance.'
SERMON CXXXYI.
Deal with thy servant according to tliy mercy, and teach me tliy
statutes. VER. 124.
IN this verse we have two requests the one general, the other par
ticular ; wherein he would have the Lord exercise his mercy to him.
Show thy mercy to me in teaching me thy law. The one respects the
privilege part of religion, the other the duty part ; the one concerns
time past, or the pardon of sin already committed, ' Deal with thy
servant according to thy mercy ;' the other prevention of sin for the
time to come, that I may perform my duty for the future, ' Teach me
thy statutes.' Mercy is the ground of his request ; teaching God's
law the matter of it. He would have this gift bestowed on him
freely.
First branch, ' Deal with thy servant,' &c. Where we have
3. His relation to God, thy servant.
2. The terms upon which lie would have God deal with him : Not
according to my works, but according to thy mercy.
First, His relation is mentioned either (1.) As a part of his plea,
as if he had said, Lord, thou art merciful to all, for ' thy tender mercy
is over all thy works/ Ps. cxlv. 9 ; much more to thy servants : now
I am thy servant. God's servants have a special claim and interest
in God; besides his general bounty, they expect his special mercy and
VOL. viir. s
274 SERMONS UPON PSALM CXIX. [SEE. CXXXVL
favour : Ps. cxvi. 1 6, ' Lord, truly I am thy servant ; I am thy
servant, and the son of thine handmaid. 1 Clear that, that you are
some of God's servants once, and then you may the better expect your
master's bounty. Or, (2.) To show his need of mercy though God's
servant. Such an emphasis it seemeth to have : Ps. cxliii. 2, ' Enter
not into judgment with thy servant; 5 -non dicit cum liostibus tuis.
He doth not say, Enter not into judgment with thine enemy, but with
thy servant So here David, that was God's servant, a man of singular
holiness, desireth that God would deal with him in mercy. From
first to last, the saints have no other plea. Theodoret, on the text,
observeth. o rocraur?;? aperrj^ epyaTrjs eXeou? TV%eli>, &C. SO great a
worker of righteousness beggeth to receive mercy, and looketh for all
his salvation by mercy. And again, OVK cnranel pi<r6ov a\\a <f)i\av-
Opwjriav alrel he doth not challenge a reward, but asketh favour and
kindness.
Doct. That God's best servants have no other and no better plea
than that God would deal with them in mercy.
1. Because there is and can be no merit on the creature's part
towards God, according to the rule of justice. Adam in innocency
could impetrare, not mereri ; it was his grace to covenant with the
creature, when innocency and purity did adorn our nature ; how much
more since the fall, and the distance between God and us hath been
so widened by sin ! What merits must be indebitum and utile. It
must be indebitum : when our righteousness was perfect, yet still due
by virtue of our relation to God as creatures ; and paying of debts
deserveth no reward. The lawyers tell us, Nemo consequitur prcc-
mium, quod facit ex qfficio debitum. We are bound, and do but our
duty ; but God is not bound to us. All that the creature hath and
is, and can do, it oweth to God, and hath received it from him ; and
God is in such a degree of excellency above us that he cannot be
obliged. Where there is so great a disparity of nature and being,
there is no common right to make him obnoxious, to make it justice
to any action of ours to reward us. Aristotle denied children could
requite their parents, and merit from them, and that the obligation of
merit is only between equals ; certainly not between God and men.
There was nothing which bound him necessarily to reward his creature
but his free covenant. Again, that which merits must be utile, profitable
to him from whom we challenge reward. If we be never so righteous,
the benefit is ours, not God's. He is not beholden to us, useth us not
out of indigence, but indulgence ; not as if he needed anything, but
we need his blessing : Lukexix. 10, ' When we have done all, we are
unprofitable servants ; ' and Ps. xvi. 2, ' Our goodness extendeth not
to thee/ God giveth all, receiveth nothing from us. The beam
oweth all to the sun, the sun nothing to the beam.
2. Because since the fall there is no claiming but by the covenant
of grace and mere mercy. A sinner cannot expect anything but upon
terms of mercy. The covenant of works supposed us innocent and
holy, and bound us so to continue, Gal. iii. 20 ; so that the law
knoweth not how to do good to a sinner. Once a sinner, and for ever
miserable ; it leaveth no room for repentance. So that now there is
no hope for the best, according to the rule of strict justice, but only
VER. 124.] SERMONS UPON PSALM cxrx. 275
according to the law of mercy. In the new covenant there are these
special differences from the law of works. That there is not only
grace, but mercy and grace too. In the first covenant there was grace,
but no mercy. Grace doth all things gratis, freely ; but mercy pitieth
the miserable : therefore, till sin and misery entered there could be no
room for mercy. There was grace in that covenant, for it was of
grace that God did enter into covenant with man at all, and of grace
that he did accept man's perfect obedience, so as upon performance of
it to make him sure of eternal life. But now in the new covenant
God doth show mercy and grace too, and grace in the most rich and
glorious manner. Mercy and grace too in this way of salvation, in
that there is hope for a sinner, a plank cast out after shipwreck ; and
grace in the richest and most glorious manner ; partly for the design,
and end that was driven at; it was the glory of grace: Eph. i. 6, ' To
the praise of the glory of his grace ; ' and partly the ground of it was
founded upon the infinite mercy of God and the infinite merit of
Christ. The infinite mercy of God : Mercy is the infinite goodness of
God, flowing out freely to the creature, without any moving cause or
worth on the creature's part to expect it : Rom. ix. 16, 'It is not of
him that willeth, nor of him that runneth ; but of God that showeth
mercy.' And the infinite merit of Christ: Isa. Iv. 3, ' I will make an
everlasting covenant with you, even the sure mercies of David ; ' Isa.
xlii. 6, ' And give thee for a covenant to the people ; ' and Isa. xlix.
8, ' I will preserve thee, and give thee for a covenant to the people.'
David, that is Christ, the seed of David ; all the mercies of the cove
nant are exhibited in and by him, in whom the covenant is made with
us, and made good to us, 2 Cor. i. 20. And he is given for a foun
dation ; that is, the foundation of a new and better covenant. And
partly because of the terms wherein it is dispensed, which is not unsin-
ning obedience, but a sincere owning of Christ, unto the ends for which
God hath appointed him. So that in effect a thankful acceptance of a
free discharge is all that we do for paying the debt, or to make way
for our acceptance with God: Bom. iv. 16, ' Therefore it is of faith,
that it might be of grace ; to the end the promise might be sure to all
the seed ;' and Eph. ii. 8, ' Ye are saved by grace through faith, and
that not of ourselves ; it is the gift of God/ By the grace of faith we
lay hold upon or apply to ourselves Christ and all his benefits ; and
that faith God giveth us by his mere grace, not exhibited by any work
of others. The whole work of salvation, from its first step in regen
eration to its last step in glorification, doth entirely flow from God's
free grace, and not from any worth in us. So that this being the
end, grounds, terms of the new covenant from first to last, mercy doth
all on which our hope dependeth. We must claim by mercy.
3. As there is no merit in the best saints, so there is much demerit;
and as there is nothing to induce God to be good to us, so there is
much to hinder him, much that standeth in his way ; yet God will do
us good : Isa. Ivii. 17, 18, ' I have seen his ways, and will heal him ; I
will lead him also and restore comforts to him.' He taketh motives
from himself to pity when he might take occasion to punish. There
are many sins to be forgiven both before and after conversion. Wo
are not only undeserving, but ill-deserving. It was much that God
276 SERMONS UPON PSALM CX1X. [SlfiK. CXXXVI.
would take us with all our faults, when he first drew us into ac
quaintance with himself, and intrust us with a stock of grace ; but
after he hath done that, we still are faulting and sinning : Born. viii.
1, ' Yet now there is no condemnation to them that are in Christ ; '
notwithstanding the relics of corruption, and its breaking out.
4. From the temper of the saints, their humility. None have such
a sight and sense of sin as they have, because their eyes are anointed
with spiritual eyesalve. They have a clearer insight into the law : Jer.
xxxi. 19, ' After I was instructed I smote upon my thigh.' They are
enlightened by God's Spirit ; the least mote is espied in a glass of
clear water. None are so acquainted with their own hearts and ways
as they who often commune with their own hearts, and use self-reflec
tion. Others, that live carelessly, do not mind their offences ; but they
that set themselves do more consider their ways ; none have a more
tender sense of the heinousness of sin. She loved much, wept much,
because much was forgiven her, Luke vii. Some are of a more deli
cate constitution ; the back of a slave is not so sensible of stripes as
they that have been more tenderly brought up. The beams of the
sun shining into a house, we see the dust and motes in the sunbeams,
which we saw not before. They profess as Jacob, I am net worthy of
all the mercy and truth thou hast showed me. They groan as St
Paul, '0 wretched man that I am! who shall deliver me from the
body of this death ? '
Use 1. Information. We learn hence that we should not be dis
couraged, when our hearts are touched with a deep remorse and sense
of our failings, and are desirous to break off our sins by repentance ;
that mercy which is freely vouchsafed in the covenant, which all God's
servants have so often experienced, which the best make their only
plea and ground of hope, will find out a remedy for us. If you have a
heart to give up yourselves to God's service, and so to get an interest
in the promises and blessings of the covenant, you may come and
sue out this mercy, for God desireth to exalt his grace. God saith,
' Return to the Lord your God, and I will heal your backslidings, and
love you freely,' Hosea xiv. It is the delight of grace to do good, not
withstanding unworthiness. The worst of sins do not hinder God's
help, are not above his cure. There is hope for such as are convinced,
and see no worth in themselves why God should do them any good.
God needs not, will not be hired by the creatures to do it.
Use 2. How inexcusable those are that reject the offers of grace.
If they have any liking to the blessings of the covenant, they have no
ground to quarrel and differ with God about the price : Isa. Iv. i, ' Ho
every one that thirsteth, let him come to the waters and drink freely,
without money and without price.' You have no cloak for your sin
if you will not deal with God upon these terms. Nothing keepeth you
from him but your own perverse will.
Use 3. What reason there is the best of God's servants should carry
it thankfully all their days. From first to last the mercy of God is
your only plea and claim. No flesh hath cause to glory in his pre
sence, there being no meritorious cause in the covenant of grace, no
moving and inducing cause, no co-ordinate working cause : ' Not for
your sakes do I this/ Ezek. xxxvi. 32 ; and in 1 Cor. vii. 4, it is
VER. 124.] SERMONS UPON PSALM cxix. 277
said, ' Who maketh thee to differ ? ' We paid nothing for God's love,
nothing for Christ, the Son of his love, nothing for his Spirit, the fruit
of his love, nothing for sanctifying grace and faith, the effects of his
Spirit dwelling and working in our hearts, nothing for pardon ; we
have all freely; nothing for daily bread, protection, maintenance ; and
shall pay nothing for glory, when we come to receive it: Jude 21,
4 Looking for the mercy of God unto eternal life.' It is all without our
merit, and against merit. We should regard this especially when we
are apt to say in our hearts, This is for our righteousness ; as Haman
thought none so fit for honour and preferment as himself, Esther vi.
6 ; Haman thought so in his heart. So proud-hearted, self-conceited
sinners say in their hearts, God seeth more in them than in others.
Alas ! you are not only unworthy of Christ, the Spirit, grace, and
glory, but the air you breathe in, and the ground you tread upon.
What did the Lord see in you to judge you meet for such an estate?
Gen. xxxii. 10, ' I am not worthy of the least of all thy mercies, and
all thy truth.' Did not you slight grace, neglect Christ, as well as
others ? and doth not sin break out, and make a forfeiture every
day ?
Use 4. That we should carry it humbly as well as thankfully. The
best of God's children should most admire grace arid glorify mercy,
set the crown on mercy's head. Consider
1. What was the first rise of all God's love, what set all a-stirring in
God's bosom, John iii. 16. There was no cause beyond this. In
other things we may rise higher, from his power and wisdom to his
love. But why did he love us ? There is no other cause to be given
he loved us because he loved us. It was love first moved the busi
ness in the ancient counsel of God's will. God's love is the measure
of itself.
2. When he came to apply it, he found us in our blood. It was a
great mercy that God would take us into his service with all our faults.
We were his creatures, but quite marred, not as he made us. We
are not what we were when first his ; as we came out of his hands
we were pure and holy, but since the fall quite spoiled : Jer. ii. 21,
' I had planted thee a noble vine, wholly a right seed ; how then art
thou turned into the degenerate plant of a strange vine unto me ? '
Strangely changed and altered ! If a servant run from his master,
and is become altogether blind, deformed, and diseased, will his mas
ter look after him, or care for him, or take him again ? This was our
case.
3. What is spoken already is common to others ; you yourselves
knew what you were, Titus iii. 3. Every man is soundly affected,
more sensible of his own case, seeth particular reasons why God
should refuse him ; yet you are as brands plucked out of the burning,
who did resist such powerful means, such fair advantages ; you dallied
with God. You know the case of others by guess, your own by feeling.
You lay not only in the common polluted mass, but had your par
ticular offences.
4. When taken in a fault, that God will pity our weakness and
infirmities in his service : Mai. iii. 17, 'I will spare them as a man
spareth his son that serveth him ; ' that is, he will continue his favour
278 SERMONS UPON PSALM CXIX. [&ER. CXXXVI.
and good-will to them that serve him. So surely they that have a
conscience, and are privy to their manifold infirmities and failings,
will admire this.
5. Though for the main we give up ourselves to live according to
the will of God, yet consider, notwithstanding our sins, what constant
humbling considerations there are to keep us sensible of our defects.
(1.) All that you do is not worthy of God. Who can serve so great
a majesty as the Lord is, according as he should be served ? Josh,
xiv. 29, ' You cannot serve the Lord, for he is a holy and a jealous
God/ Alas ! such is the poverty of human condition, that they can
never perform service becoming his majesty. Have you a due sense
of his purity and holiness ? Nay, how jealous he is of the respects of
his people ! (2.) Not worthy of such a pure law, which requireth
such perfect service at our hands : Ps. xix. 6-8, ' The law of the
Lord is perfect, converting the soul,' &c. What doth that speculation
produce, that a short exposition of the law begetteth a large opinion
of our own righteousness ? (3.) Not worthy such great hopes : 1
Thes. ii. 12, ' That ye walk worthy of God, who hath called you to his
kingdom and glory/ Since we have such great wages we should do
more work. Is this for heaven ? Is this for eternity ? (4.) Not such
as will answer our obligations. We are indebted to all the persons of
the Trinity ; God himself for our portion, Christ our Redeemer, the
Spirit for our guide and comforter. The Gentiles were greatly obliged
to God for fruitful seasons. The Jews, though acquainted only with
God's patience and forbearance, the ceremonial law was a testification
of guilt, or a bond that showed the creature's debt ; this bond was
not cancelled. (5.) Not answerable to the new nature in God's chil
dren ; they would be in a state of perfect conformity and subjection to
God. A seed worketh through the clods ; so they groan under the
relics of corruption and sin, Eom. vii. 24, longing for the time when
they shall be more like God, when they shall serve him without spot
or blemish ; therefore are unsatisfied with their present imperfections.
These things considered, we should ever keep humble and thankful,
praising God's grace : Isa. Ixiii. 7, ' I will mention the loving-kindness
of the Lord, and the praises of the Lord, according to all that the
Lord hath bestowed upon us ; and the great goodness towards the
house of Israel which he hath bestowed on them, according to his
mercies, and the multitude of his loving-kindnesses/
Use 5. Directeth us how to pray. Cast yourselves at God's feet,
pleading his mercy. We have heard the kings of Israel are merciful
lungs, 1 Kings xx. 31. You have heard so of the God of Israel ; try
what mercy will do for you. Say, as David here, ' Deal with thy ser
vant according to thy mercy/ My prayers have no other foundation of
hope but thy mercy; I am nothing, and would be nothing, but what I
have from thee ; I have no merits, but thou hast mercy ; all that I
have, and expect to have, floweth and must flow from this fountain.
Take heed of challenging duty as a debt. No, Lord ; thy mercy is
all my plea ; as all thy servants before have done : Lord, remember
me in thy mercy ; if any have other things to plead, let them plead ;
I am resolved to use no other plea : Ps. xiii. 5, ' But I have trusted in
thy mercy/
VER. 124.] SERMONS UPON PSALM cxix. 279
Second branch, teach me tliy statutes. This may be considered
apart by itself, or with respect to the context.
First, Apart, as an entire prayer in itself. So the doctrine is,
Doct. It is God must teach us his statutes.
This will appear if we consider
1. What it is to be taught of God. There is a difference between
grammatical knowledge and spiritual illumination, or a literal instruc
tion and a spiritual instruction ; a greater difference than there is
between teaching a child to spell and read the words, and a man to
understand the sense. Literal instruction is when we learn the truths
contained in the word by rote, and talk one after another of divine
things. But spiritual illumination is when these things are revealed
to us by the Spirit of' God ; as we read of the evidence and demon
stration of the Spirit, 1 Cor. ii. 4. Others have a form of knowledge,
Rom. ii. 20. Some have only the report of Christ, have but a human
credulity, or the recommendation of others, that reveal the doctrine of
God to them. Others receive a revelation made to their souls ; their
eyes are opened by the Spirit, Isa. liii. 1. Once more, there is a
difference between the Spirit's enlightening in a way of gifts and
common grace, and his enlightening in a way of special nd saving
grace. Some that are enlightened by the Spirit fall away, Heb. vi. 4.
Others are taught of God, so as to come to him by Christ, John vi. 45.
This latter sort, that are savingly enlightened, have not only their
minds opened, but their hearts inclined. So to be taught as to be
drawn to faith and practice, this is proper to God, who is the sove
reign dispenser of grace.
2. This will appear if we consider Ihe heart of man, which is natu
rally full of darkness, arid oppressed by the prejudices of customs and
evil habits : 1 Cor. ii. 14, ' But the natural man receiveth not the
things of God ;' 2 Cor. iv. 4, ' The god of this world hath blinded
their eyes.' This veil can only be removed by the Spirit of God.
After grace received we know but in part, 1 Cor. xiii. 9, and much of
the matter which beclouded the mind still remairieth with us ; and when
our lusts are awakened by temptations, our old blindness returneth
upon us, and we strangely forget ourselves and our duty for the pre
sent. Therefore we have need to go to God to be taught : 2 Peter
i. 9, * He that wanteth these things is blind, and cannot see afar off.'
3. If we consider the matter to be taught, it is the mysterious doc
trine that came out of the bosom of God. Every art hath its mystery,
which strangers cannot judge of : 1 Tim. iii. 16, ' All scripture is given
by inspiration.' This was a secret which had not been known without
a revelation. God hath his mysteries which no man knoweth, but by
the Spirit of God : Mat. xiii. 11, ' To you it is given to know the
mysteries of the kingdom of heaven; but to them it is not given/
Those that have scriptures, yet have scales on their eyes, 1 Cor. ii. 14,
they have not saving knowledge. How sharp-sighted soever graceless
souls may be in things that concern the present world, yet they are
blind in spiritual things, so as to be affected and engaged thereby
seriously to turn to God. Yea, how accurately soever they can dis
course in the theory, and preach of Christ and his ways, yet they have
no transforming light. God's mysteries must be seen in his own light,
280 SERMONS UPON PSALM CX1X. [$ER. CXXXVI.
or they make no impression upon us : Ps. xxxvi. 9, ' In thy light we
shall see light/ The scriptures containing the sum of the Lord's
mind, none can of themselves attain to the meaning of them ; it was
not the device of man's brain. So none understand by their proper
skill and invention. There are such knots as cannot be untied and
loosed, but by imploring the help of the Spirit.
Use 1. To press us to be often with God for this teaching, and make
it our great request to him. A gracious heart would fain learn the
right way to heaven : Ps. xliii. 3, ' send out thy light and thy truth.'
Direction how to carry ourselves is a great blessing.
2. The blindness of our understandings should make us more earnest
with God. We are apt to mistake our way, through the natural
weakness of our understandings, especially when lusts and interests
interpose : Jer. x. 23, ' Lord, the way of man is not in himself ; it is
not in man that walketh to direct his steps.' As man understandeth
not events, so easily mistaketh present duties.
3. Our present estate. The world is a dark place, 2 Peter i. 19;
compared with the light of glory, it is but like a light that shineth out
of a room where a candle is, and a room where a candle is not seen,
the glimmerings of the antichamber of eternity. Our own reason, the
counsel and example of others, will easily misguide us. So the more
we depend upon God, the more he will undertake to teach us, Prov.
v. 6. Those that make their own bosoms their oracle, God is dis
engaged from being their guide : they need him not ; but the snares
they run into will soon show them how much they need him.
4. How unapt we are to see conclusions in the promises, and to
apply general rules to particular cases and times; which most Chris
tians cannot do, eV SiaXoyia-fjiols avrwv, in their inferences : Rom. i. 21,
* Are vain in their imaginations, have their foolish hearts darkened.'
5. To bind all upon the heart, and to lie under the conscience of our
duty, maketh the difficulty the greater ; many imprison the truth in
unrighteousness. Well, then, beg the constant direction and illumi
nation of God's Holy Spirit ; cast yourselves upon him in the sense of
your weakness, and see if he will refuse you ; say, I am blind and
ignorant; Lord, guide me. It is dangerous to be left in any part of
our duty to ourselves.
Secondly, If we consider the words with respect to the context.
And first the remoter context, where David speaketh like a man under
trouble and oppression, ver. 121. 122, ' Let not the proud oppress me,'
&c. Lord, show me what to do in this time of nrv oppression.
Doct. Direction how to carry ourselves in trouble, till the deliver
ance cometh, is a great mercy, arid should be earnestly sought of God.
Reason 1. From the parties oppressing. They that oppress watch
for our halting, as Jeremiah complained, Jer. xx. 10. They accused
the prophet unto the ruler, and so to work his ruin, if they could find
him tripping in anything. Now when we are watched we need special
direction, that God would teach us to walk warily and safely : Ps.
xxvii. 11, ' Teach me thy way, Lord, and lead me in a plain path,
because of mine enemies ; or, those which observe me, they watch to
get some advantage : therefore that they may have no advantage
against us, we should not trust to our own single wisdom.
VER. 124.] SERMONS UPON PSALM cxix. 281
Reason 2. Because the danger of sin is a greater inconvenience than
the danger of trouble. In times of trials and troubles we are in danger
of soul-losing and sinning, as well as bodily danger ; therefore we have
need to beg wisdom of God to carry it well under trouble, because we
are so apt to miscarry, unless God guide us continually in our dark
condition, and take us by the hand, and help us over our stumbling-
blocks. There are many sins incident to our condition.
1. Uncomely passion and unadvised speeches ; therefore David
prayeth in his trouble, Ps. cxli. 3, ' Set a watch before my mouth, keep
the door of my lips.' In our oppression, we are under a temptation to
hurt our own cause by unadvised and passionate speeches. When we
have too great a sense of the temptation, something or other breaketh
out to God's dishonour.
2. Some indirect course to come out of trouble, Ps. cxxv. 3. Men
that make haste out of trouble carve for themselves, break prison before
they are brought out. Necessity is an ill counsellor, and will soon
tempt us to some evil way for our own ease, some sinful compliance or
confederacy. The devil tempted Christ when he was an hungry. Mat.
iv. 3, hoping to work upon his necessity.
3. Private revenge, or meeting injury with injuries. We are apt to
retaliate : 2 Sam. xvi. 9, ' Why should this dead dog curse my lord the
king ? let me go over, I pray thee, and take off his head.' Kevenge
is soon up. No man is troubled if a shower of rain falleth upon us ;
but if any cast a bucket or bason of water upon us, we are in a rage
presently. We can better bear any trouble from God than injuries
from men : ' Oppression maketh a wise man mad.' A revengeful spirit
is contrary to our heavenly calling.
4. Waxing weary of our duty, and quite tired and discouraged in
God's service : Heb. xii. 3, ' Consider him that endured such contra
diction of sinners, lest you be weary and faint in } 7 our minds/ Weari
ness and fainting belong properly to the body, and they differ gradually.
Weariness is a lesser, and tainting a higher degree of deficiency ; as
when a man laboureth, hungers, or travelleth, it abateth his strength,
and abateth the active powers, or toileth the spirits, the principle of
motion. And from the body it is translated to the mind, to a less or
higher degree of defection ; arid it is thus, when troubles are many and
long continued, we begin to grow faint, and wax weary of the faith and
service of Christ, and sink under the burden. It is the Devil's design
to make us weary, and tire us out in the service of God.
5. Another evil is despairing and distrustful thoughts of God.
David, after all his experiences of God, though he had conducted him
up and down : 1 Sam. xxvii. 1, ' I shall one day perish by the hand of
Saul.' He had a particular promise and assurance of the kingdom,
and had seen much of God's care over him ; yet, after all this, David
doubteth of the word of God : Ps. xxx.i. 22, ' 1 said in my haste, I am
cut off from before thine eyes ; nevertheless thoti heardest me.' As if
he should say, God hath no care of me, nor thoughts of me; and at
that instant deliverance was coming.
6. Questioning our interest in God by reason of the cross. Our
Lord hath taught us to say, ' My God, my God/ in the bitterest agonies
when he was upon the cross ;" but few learn this lesson: Judges vi.
282 SERMONS UPON PSALM CXIX. [SER. CXXXVI.
23, ' If God be with us, why hath all this evil befallen us ? ' Some
times we question the love of God because we have no affliction, and
anon because we have nothing but affliction ; as if God were not the
God of the valleys as well as of the mountains. Well, then, seeing all
these distempers are incident to an afflicted estate, we should the more
carefully watch against them.
Reason 3. Because our enemies make a great advantage of our fail
ings, and harden themselves in their prejudices if we carry not a holy
good cause in a holy religious way, and will take the least occasion given
from a questionable practice to slander the truth : Neh. v. 9, ' Ought
you not to walk in the fear of our God, because of the reproach of the
heathen our enemies ? ' If you should trip in anything, you shall soon
hear of it, to the reproach of religion A holy and wise carriage in
afflictions is very honourable to the gospel, otherwise your testimony
is rejected and blasted.
Use. Well, then, desire the Lord to guide thee in all thy troubles ;
yea, if God doth guide you. let this satisfy you before the deliverance
corneth about. It is a mercy if you have direction, though you have
not deliverance ; for a godly man should not so much regard the ease
of the flesh as the performance of his duty to God. If you carry your
cross regularly with faith and patience, God may have more honour
and you more profit by your affliction than your deliverance. Yea, to
be instructed in the word, and be taught your duty, is in itself a
greater mercy than a deliverance : Ps. xciv. 12, ' Blessed is the man
whom thou chastenest, and teachest him out of thy law/ It is a
blessed thing, yea, it is a deliverance itself ; for it delivereth you from,
the spiritual evil of the rod, which is the curse. Suffering doth not
come as a curse when instruction goeth along with it ; yea, it is the
means of our great deliverance from the present evil world, 1 Cor. xi.
32, as it is a pledge of our future deliverance in due time ; for God is
not unmindful of us, arid will not leave us without the conduct of his
Spirit,
Secondly, To handle the words with respect to the nearer context in
ver. 123, ' Mine eyes fail for thy salvation/ This teaching is begged
after he had complained of the delay of the promises, and so implicitly
he complaineth not of the falsity of the word, or the non-performance
of the promise, but of the weakness of his own faith.
Duct. When the Lord suspends the promised deliverance, the godly
suspect not the truth of his word, but the darkness of their own unbe
lieving hearts.
They think this failing is because they are no more enlightened ;
they are dull in conceiving, and misty and cloudy in their apprehen
sions, and therefore would have a clearer understanding of the promise
and a more quick-sighted faith ; or have failed in the performance of
the condition required, therefore desire that God would teach them
and show them their errors, and cause them to profit in sanctification.
Thus should we do in like cases when there is a seeming contradiction
between the word and the works of God, betwixt his promises and his
providence about us. His voice is sweet, like Jacob's, but his hands
rough, like Esau's. Do not suspect the promise, but your understand
ing ; go into the sanctuary, Ps, Ixxiii. 16, 17. God will help you to
VER. 124.] SERMONS UPON PSALM cxix. 283
reconcile things ; otherwise the difficulty will be too hard for you.
The saints that have suspected or distrusted God have found them
selves in an error, Isa. xlix. 14, 15 and Ps. Ixxvii. 8-10. (1.) You
must not interpret God's promise by his providence, but his providence
by his promise ; and the promise is the light side, and providence the
dark side of the cloud : Isa. xlv. 15, ' Thou hidest thyself, God of
Israel, the Saviour;' Ps. Ixxvii. 19, 'Thy way is in the sea, and thy
path in the great waters, and thy footsteps are not known/ We can
not trace him ; a man cannot find out the reason of everything that
God doth. (2.) You 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. In the last act of the comedy all the errors are
reconciled. Tarry till then : Zech. xiv. 7, ' At evening it shall be
light/ We view providence by pieces, and we know not what God is
a-doing, rending and tearing all in pieces. But view God's work in
its whole frame and contexture, and it will appear beautiful. (3.) We
must distinguish between what is best for us and what we judge is best
for 11 s : Deut. viii. 15, 16, ' Who led thee through the great and terrible
wilderness, wherein were fiery serpents, and scorpions, and drought,
where there was no water ; who brought thee forth water out of the
rock ; who fed thee in the wilderness with manna, which thy fathers
knew not ; that he might humble thee, and prove thee, to do thee
good at the latter end/ Other diet is more wholesome for our souls
than 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 I strong;'
worst, when strongest : 2 Ohron. xxvi. 16, ' When he was strong, his
heart was lifted up to his own destruction/ Many times the buffetings
of Satan are better for us than a condition free from temptations ; so
is poverty and emptiness better than fulness. (4.) We must distin
guish between what things are in themselves, and what in their reduc
tion, use, and tendency. All things are for a believer in their use,
though they may be against him in their nature, 1 Cor. iii. 18-20, and
Horn. viii. 28. ' All things shall work together for good to them that
love God/ All their crosses, yea, sometimes their sins and snares, God
will overrule them for good, and the work of grace sometimes goeth
back that it may go forward. Many such cases there are which look
like a contradiction, which we shall not know what to make of them,
unless we bring it to Christ, an interpreter, one of a thousand. But
take heed in these confusions and tossings of thy soul how thou re-
flectest on God ; a little experience will confute thy prejudices.
Thirdly, With respect to the nearest context, the former clause of
this verse. After an appeal to the covenant of grace, or a petition for
mercy, he asketh direction to keep the law.
Doct. They that would have mercy by the covenant must be earnest
to be taught God's statutes.
Mercy and teaching are David's two great requests throughout this
and other psalms.
Reason 1. The moral obligation of the law still lieth on God's
servants, that are taken into the covenant of grace. There is an
eternal obligation upon the creature to love and serve the creator,
which cannot be dissolved. We are not redeemed from the service of
284 SERMONS UPON PSALM CXIX. [SfiR. CXXXVI.
the law by Christ, hut the curse of the law : Luke i. 74, 75, ' Being;
delivered from the hands of our enemies, that we might serve God iu
holiness and righteousness before him all our days/ The end of our
redemption was not to destroy our service according to the law, but to-
fit arid enable us to perform it according to the image of God restored
in us, Eph. iv. 24. The new man is created to restore in some
measure those abilities we lost in Adam. God never yet gave man a,
liberty to be free from the obligation of the moral law. He would
not pardon any sin against it without satisfaction made by Christ, and
believed and pleaded by sinful man. Christ merited, and God re
stored the spirit of sanctification, that men might keep it. He will
not spare his own children, when they transgress against it by heinous
and scandalous sins, as to temporal punishments: Prov. xi. 31, ' The
righteous man shall be .recompensed upon earth ; much more the
wicked and the sinner-/ Ps. xxx. 31, David and Eli both smarted for
their sins. No man hath interest in Christ unless he return to the
obedience of this law: 1 Cor. ix. 21, ' To them that are without law,
as without law (being not without law to God, but under the law
to Christ), that I might gain them that are without law;' Rom. viii.
1, 2, 'There is therefore now no condemnation to them that are in
Christ Jesus, who walk not after the flesh, but after the spirit: for
the law of the spirit of life in Christ Jesus hath made me free from
the law of sin and death.' No interest in mercy else: Gal. vi. 16,
' As many as walk according to this rule, peace and mercy be upon
them.' We cannot have full communion with God till we perfectly
obey it: Eph..v. 27, ' That he might present it to himself a glorious
church, not having spot or wrinkle, or any such thing, but it should
be holy and without blemish.'
Reason 2. The great privilege of the covenant of grace is to be
taught God's statutes, or to have a real impress of them upon the heart
and mind, which is the way of divine teaching : Heb. viii. 10, ' For
this is the covenant that I will make with the house of Israel in those
days, saith the Lord ; I will put my laws into their minds, and write
them in their hearts ; and I will be to them a God, and they shall be
to me a people/ He will cure us of our wickedness, weakness, and
carelessness, and enable us to keep his law ; it is God's undertaking
to do so, and that out of free grace and favour, for he is not in
debted to us ; it is to give us knowledge of them, and power to keep
them. Much of the law natural cannot be severed from it, and that is
the reason why the heathens have the law written upon their hearts,
Bom. ii. 15 ; but the writing is very imperfect, both as to knowledge
and power to keep it. God will imprint them more perfectly ; this is
the true notion of the law. By the mind is meant understanding, by
the heart the rational appetite. In the mind is the directive counsel ;
in the will the imperial and commanding power. There is the prime
mover of all human actions ; he giveth an apprehensive and percep
tive power, whereby we apprehend things more clearly, and effectually
desire and affect spiritual delights.
Use 1. To refute the claim of them that would plead mercy, but
would still go on in their own ways, blessing themselves in their sins.
Till our hearts and minds are suited to God's law by a permanent
VER. 125.] SERMONS UPON PSALM cxix. 285
tincture of holiness, we are not fit subjects to ask mercy and the
promises of the covenant.
Use 2. If we would have this effect, we must go to God, who alone
can work upon the immortal soul, to reform, mould, or alter it. A
new man or angel cannot do it ; they may by sense and fancy teach
him many things ; but to make these lively impressions must be the
work of the Spirit.
SEEMON CXXXVIL
/ am thy servant ; give me understanding, that I may knoiv thy
testimonies. VER. 125.
IN this verse he repeateth his plea and request also. In the former
verse he mentioneth the relation of a servant, and prayeth, ' Teach me
thy statutes.' And here again (1.) Asserteth his relation to God,
* 1 am thy servant.' (2.) Beneweth his request, ' Give me under
standing/ (3.) The fruit and effect of the grant, ' That I may know
thy testimonies ; ' or, Then I shall know.
First, This repetition hath its use. This repeating his relation to
God showeth that where the conscience of our dedication to God, and
our endeavours to serve him, is clear and sincere, we should not easily
quit our claim. Deal with thy servant in mercy ; yea, Lord, I am
thy servant : I have my failings ; but, Lord, it is in my. heart to serve
thee ; I can and will avow it as long as I live. Our defects and
disallowed failings do not deprive us of the title of being God's servants;
we may take comfort in it, and assert our interest in the promises as
long as we delight to do his will. And though unbelief opposeth our
claim, we must remove it in the face of all objections. Christ puts
Peter to a threefold assertion of his love to him, John xxi. It is
supposed we do not lie, in these redoubled professions of our respect
and service to God.
Secondly, This renewing his request showeth his earnestness to
increase in spiritual understanding. Savoury and powerful knowledge
of divine things is in itself so excellent a benefit, and our necessity of
it is so great, that we cannot enough pray for it. Only observe, that
in the former verse, the notion was statutes, here testimonies. Statutes
are that part of God's word which we should obey ; testimonies that
part which we should believe, viz., the promises. But this may be
too critical, the words being taken in this psalm in a greater latitude.
Doct. That it is a good plea, when we want any mercy, spiritual or
temporal, to be able to plead that we are God's servants.
1. That there are a sort of people, that in a peculiar manner are
God's servants.
2. These may plead it when they want any mercy, spiritual or
temporal.
First, That some are in a peculiar manner God's servants. The
saints of God are so called; it was Moses' honour: 'They sung the
yong of Moses, the servant of the Lord.' So Josh. i. 1, ' Now after the
286 SERMONS UPON PSALM CXIX. [SER. CXXXVII.
death of Moses, the servant of the Lord.' So Paul asserts it of him
self : Acts xxvii. 23, ' The God, whose I am, and whom I serve/
Here is a true description of a Christian man ; he is God's, and serveth
God ; he is God's by special appropriation and communion with God.
He serveth God, that is, walketh answerable to his relation, and is
ever about God's work. Elsewhere he describeth himself by his
service : Rom. i. 9, * My God, whom I serve in my spirit ; ' 1 Tim. i.
3, ' God, whom I serve with a pure conscience/ But to know who
in a peculiar manner are God's servants, we must distinguish
1. God is served actively and passively by necessity of nature, or
voluntary choice. Passively, by necessity of nature, all creatures,
even the inanimate, are his servants: Ps. cxix. 91, 'They continue
this day according to thine ordinances, for all are thy servants.' But
actively, to serve him out of duty and choice ; so do only men and
angels, who were made immediately for his service ; the brute and
inanimate creatures only ultimately and terminatively. They have a
principle in their nature to incline them to it, are not only overruled
so to do by the conduct of general providence. The water that driveth
a mill serveth my purpose, but otherwise than the miller or overseer
of the work. Fire and water is my servant, much more he.
2. We must distinguish between those who are God's servants de
jure, of right, and those who are so de facto, in deed servants of
right, and actually his servants. De jure all men are God's ser
vants; God made them for himself, Prov. xvi. 4, and Christ bought
them for himself : Rom. xiv. 9, * For to this end Christ both died
and rose again, and revived, that he might be Lord both of the dead
and living.' He is Sec-won^, a Lord and master, where he is not
Kvpios, a covenant redeemer and Saviour : 2 Peter ii. 1, ' They deny
the Lord that bought them,' ayopdaavra, a master that bought them
for service, and may challenge a right and interest in them, having
shed his blood for mankind. But de facto those are God's servants
who yield themselves up to God's dominion, to serve and please him
in all things with cheerfulness and consent. The covenant is repre
sented under divers notions ; as a covenant of friendship : James ii.
23, 'Abraham was called the friend of God;' as a conjugal cove
nant : Hosea ii. 19, 20, ' I will betroth thee to me ; ' as a covenant
between king and subjects : Isa. xxxiii. 22 ; as a covenant bet/ween
master and servants, Isa. Ivi. 6, that take hold of his covenant, and
join themselves to the Lord to be his servants. The two former
notions imply the sociableness and intimacy we have with God in tho
covenant ; the two latter our inferiority and subjection. Both must
be minded, that as on the one side we be not slavish and under bond
age, so, on the other, we may not behave ourselves too fellow-like
with God. We are such servants as are also friends, yea, as sons ;
yea, his spouse. The end of joining ourselves to the Lord is not to
be partners with him, but servants to him.
3. Some are servants by visible profession and baptismal engage
ment ; others really and indeed, by conversion to God, or an actual
'giving up of themselves to his use and service. By baptism we are
professed servants and subjects to the God of heaven, bound to be so ;
for it is the seal of that covenant of service I spake of before, and so
VER. 125.] SERMONS UPON PSALM cxix. 287
bindeth our service in it. We renounce the devil, the world, and the
flesh, and dedicate ourselves to the Lord. Justin Martyr saith, They
did dvaOe/jLari^eiv eavToi>$ r<a 6eu> ; and Ezek. xvi. 8, ' And entered
into a covenant with thee, saith the Lord God, and thou becamesfc
mine; ' 1 Peter iii. 21, ' The like figure whereunto even baptism doth
now save us, not the putting away the filth of the flesh, but the
answer of a good conscience towards God.' By profession, all bap
tized persons are God's servants ; but in reality all converted persons
are so, that are turned from idols to serve the living God, 1 Thes. i. 9.
Without this, Christ will riot be contented with an outside acquaint
ance and the flattery of empty titles, but will the more challenge us
by virtue of our profession : Mai. i. 6, ' If I be a father, where is
mine honour ? if 1 be a master, where is my fear ? ' Gid res subjecta
nomini negatur, is nomine illuditur. It was no honour to Christ,
but a mere mockery, to be called King of the Jews, whilst they buf
feted Christ and spat upon him. If God be a master, he will have
the honour, fear, and obedience that belongeth to a master, that we
should be afraid to offend him.
4. There are some that are servants by general relation, to distin
guish persons, and some by way of special attendance. A servant in
general relation is every Christian ; servants by specicil attendance are
either angels, and they are called his ministers, Ps. ciii. 21, as being
in near and special attendance about their master's person, courtiers of
heaven, most in grace and favour with God. A man may have one
to do his business, that yet hath not one to attend his person. Among
men, the magistrate is the minister of God for good, Bom. xiii. 4.
Ministers are servants in special attendance, therefore Paul so often
calleth himself the servant of Jesus Christ : Rom. i. 9, ' Whom I
serve with my spirit in the gospel of his Son ; ' ministers of God, not
of the people, but for the people, because of their near service about
and under God. David was both a holy man. and a king, and a
prophet. David as a king might use this petition : it highly con-
ceruelh one in public rank and office to say to God, I am thy servant;
yea, as private believers. I observe it not only to distinguish persons,
but to distinguish the work of the same person. Christians have, be
sides their general calling, a particular calling wherein to serve God.
God hath given us all talents to trade withal : Mat. xxv. 14, ' Who
called his servants, and delivered unto them his goods;! Luke xxiii.
13, ' Occupy till 1 come/ Dona talenta. Every one of us, as instru
ments of providence, are to serve God in our generations, Acts xiii.
36, and so not only to mind the work of our general calling, but that
particular work which he hath given us to do in our way and place.
The general and particular calling do not cross, but help one another.
In your particular calling, as instruments of God's providence, you
provide for jour support during your service, and the relief of others :
so that, as God's servants, you are not to be idle, but to have a lawful
employment arid calling, that you may not cast yourselves upon temp
tations of using sinful shifts for your support and living. It is also a
remedy against the evils that flow from idleness and too much ease,
.and that he may promote the good of church, family, and kingdom.
And then the general calling helpeth the particular, by limiting it, and
288 SERMONS UPON PSALM CXIX. [SER. C XXXVII.
our endeavours therein, that so we may have time to save our souls ;
and directing us, that we do all things holily and justly, as become the
servants of the Lord.
Secondly, These may plead it when they want any mercy spiritual
or temporal.
1. It is not a plea contrary to grace. Indeed, no such plea can be
allowed in the new covenant ; partly because it is the mere mercy of
God to advance us to this honour, to make us his servants, and the
fruit of his goodness, rather than our choice : Rom. ix. 16, 'It is not
of him that willeth, nor of him that runneth; but of God that showeth
mercy.' Willing and running and working and serving are necessary
afterwards, 1 Cor. ix. 24, as our way and qualification. Again, our
service is mixed with many weaknesses. Mercy there needeth to
interpret our best actions, Gal. vi. 16. Peace and mercy, when we
have done most exactly ; yea, the very plea of servant excludeth all
thought of merit ; for a servant ipso jure ministerium domino debet :
Luke xvii. 9, ' Doth he thank that servant because he did the things
that were commanded ? I trow not/
2. It is not contrary to humility. It is not, We are thy children, wo
are thy saints ; but, We are thy servants. It is the meanest of rela
tions; it speaketh duty rather than perfection, and pleads not property
of the house, but propriety and interest in God. The best of us
are but servants to the high God, and therefore should not carry it
proudly either to our master or to our fellow-servants. It is a humble
claim.
3. It speaketh comfort ; for God will provide for his famih r , and
will give maintenance, protection, direction, help, and finally wages,
where he requireth and expecteth service : for the present, necessaries
by the way ; for the future, a blessed reward. For the present, we may
depend on him as servants on their lord : Ps. cxxiii. 2, ' Behold, as
the eyes of servants look to the hands of their masters, and the eyes of
maidens to the hand of their mistress/ &c. Servants had their dole
and portion from their masters the males from the master, the
females from the mistress ; therefore is the expression of looking here
used. (1.) God will give direction. In the text, David, upon the
account of being God's servant, beggeth to know his will, as all good
servants study what will please their masters ; and will God appoint
us work, and not tell us what it is ? Ps. cxliii. 10. * Teach me to do
thy will, for thou art my God : thy spirit is good, lead me into the
land of uprightness.' God doth not only show us what is good in his
word, but teacheth us also by his Spirit, and directs us in every turn
and motion of our lives ; and we ask it of him as he is our God and
Lord. (2.) Help and assistance. God is no Pharaoh, to require
brick and give no straw ; his grace is ready to help the endeavouring
soul : Gal. ii. 12, 13, ' Work out your salvation ; for God worketh
in you both to will and to do.' He exciteth the first motions, and
still carrieth them on to perfection. (3.) Protection while he hath a
mind to use us; ver. 122. of this psalm, 'Be surety for thy servant
for good : let not the proud oppress me.' Under the law, if a servant
was hurt, the master was to take an account, and satisfaction to be
made to him for his servant. Dent. xxi. 32 ; so God taketh an account
VER. 125.] . SERMONS UPON PSALM cxix. 289
of the wrongs of bis servants, and will demand satisfaction. (4.)
Maintenance, 1 Tim. v. 8. Every man hath a care devolved upon
him, to take care of his family, and provide for them, as instruments
of God's providence ; and will not God provide for his own ? And
then for time to come ; God's servants have good wages : Heb. xi. 6.
' He is a rewarder of them that diligently seek him/ We need not
seek another paymaster ; there is a sure reward. Prov. xi. 18, * But
to him that soweth righteousness shall be a sure reward ; ' and a great
reward, Ps. xix. 11, ' And in the keeping of them is a great reward ; '
and a full reward, 2 John 8, ' But that we receive a full reward.'
No desire remaineth unsatisfied.
Use. To persuade us to become the servants of the Lord.
1. I will plead with you upon the account of right.
[1.] You ought to be so jure creationis; you were created by him. As
a man expecteth fruit from the vine which he hath planted, so may God
expect from the creature which he hath made ; yea, you were made for
this end. If God had made us for another purpose, our living to that end
and purpose had been regular. But this was his end, that he might
be served by us. Let us lay these things together ; consider what an
absolute power God hath by creation ; no lord hath such a right over
his slave or servant as God over us. The slave or servant is either
taken in battle, or bought and hired with our money ; but God made
us out of nothing : he that made a thing at his own pleasure hath
a greater right than another can have by purchase, yea, greater
right than a master over his beast. A master hath a greater right
over his beast than over his servant : the dominion over the beast is
more natural to us than over a servant ; the servant and master
have the same common nature. When he gave us dominion over the
beasts of the field, the one is founded in God's original grant, the other
is but a civil right founded in temporal accidents. Something is due
even to a slave, as our own flesh. Yet a man cannot absolutely do
with his beast as he will ; the law of God interposeth : a good man is
merciful to his beast. God will not allow a cruel disposition, nor give
us the absolute disposal over the creatures which we made not ; nay,
more than a potter over the vessels which he hath framed, or a work
man over his work ; he only giveth external shape or figure by art, out
of matter already prepared. But God giveth the whole being out of
nothing ; nothing but what is his. A potter hath power over his
work to dispose of it as he pleaseth ; here the law interposeth not.
Surely, if a potter hath power to dispose of his vessels, God hath an
absolute power to smite or heal, lift up or cast down, save or condemn ;
none can say, ' What doest thou ? ' He doth not fashion us out of
matter prepared, but out of mere nothing. But this was his end, that
we should love and fear and serve and glorify him. Our business was
not to eat and drink, and please ourselves and others, and live a merry
life. All things act to the end for which they were created, the sun
to shine by day and enlighten the world, the moon and stars by night;
and they answer their end. Their ultimate end is to serve God,^ their
next end is to serve man. All things in the world are either subjected
to our dominion or created for our use. The heavens, though not
under our dominion, as beasts, yet are for our use ; the lower heaven
VOL. VIII. T
290 SERMONS UPON PSALM CXIX. [SER. CXXXVII.
to give us breath, the middle heaven to give us light and heat, the
highest heaven for our dwelling-place. The sun runneth and hasteneth
to give us light. The sun shineth for us, the wind bloweth, and the
water floweth for our use. The earth and air are for our use, the earth
to tread on, the air to breathe in. And shall not we serve him that
made the whole course to serve us ? All the creatures are at work for
us day and night, for a poor worm of six foot long ! Yea, the creator
is at work for us : ' My Father worketh hitherto, and I work.' We
complain if the creatures do not serve us, and shall not we serve God
who gave us those servants ?
[2.] A right of preservation. He is ~Lord alone, because he pre-
serveth all things : Neh. ix. 6, ' Thou, even thou, Lord, alone ; thou
hast made heaven, and the heaven of heavens with all their host, the
earth and all things that are therein, the sea and all that is therein ;
and thou preservest them all.' At whose table are we fed ? at whose
cost and expense are we maintained ? upon whom do we depend every
moment for being and operation ? Acts xvii. 28, ' In him we live and
move, and have our being ; ' Heb. i. 3, ' He upholdeth all things by
the word of his power ; ' he doth every moment continue what he gave
at first. Things were not made that they should act and subsist of
themselves, as the house abideth when the inhabitant is dead and gone.
A daily influence is necessary. As the beams depend on the sun, so
do we every moment upon God ; every day we are bound to serve him.
If God should turn us off for preservation to ourselves, how soon should
we return to our original nothing ! God is disengaged if we serve him
not. If, out of indulgence, he continues our beings, what vile ingrati
tude is it not to serve him ! Isa, i. 3, ' The ox knoweth his owner,
and the ass his masters crib ; but Israel doth not not know, my people
doth not consider.' Would you maintain a servant to do his own
work ? Since we live upon God, we should live to him.
[3.] A right by redemption : 1 Cor. vi. 19, 20, * And ye are not
your own, for ye are bought with a price ; therefore glorify God in your
body, and in your spirit, which is God's.' If a man had bought
another out of slavery, all his time and strength and service belonged
to the buyer. Christ hath bought us from the worst slavery with the
greatest price, and shall we rob him of his purchase ? This was his
end ; he did not redeem us to ourselves, but to God ; not to live as we
list, to exempt us from his dominion ; that is impossible. Saul pro
mised to make him free in Israel that would destroy Goliath, 1 Sam.
xvi. 25. But to be free from God's dominion cannot be ; that was not
Christ's end in redeeming us, but that we might be put into a capacity
to serve God. Well, then, when God hath such a right in us, we ought
to obey him.
2. Consider what an honour it is to be God's servants. Servire Deo
regnare est The meanest offices about a prince are honourable. No
such honourable employment as God's service, both in respect of the
person whom we serve, the great God, and the service itself ; it is a
service of righteousness and holiness, Luke i. 74. This is no drudgery ;
our natures are ennobled ; the liberty and perfection of human nature
is preserved by this service. And then for the quality of our reward,
there is no such wages, no such reward in any service : John xii. 26,
VER. 125.] SERMONS UPON PSALM cxix. 291
' And where I am, there shall my servant be : if any man serve me,
him will my Father honour.' Here is true honour, fitted for great
spirits that will not stoop to trifles ; and indeed God's servant is
the only great spirit. The most eminent servants in the court of
kings have but a splendid and more gaudy slavery in comparison of
God.
3. What a happiness, as well as honour, both in respect of our pre
sent communion with him, and future fruition of him ! The Queen
of Sheba said of Solomon's servants, 1 Kings x. 8, * Happy are the
men, and happy are these thy servants, which stand continually before
thee, and that hear thy wisdom.' Happy those indeed that serve God;
they are friend-servants : John xv. 15, ' Henceforth I call you not
servants, for the servant knoweth not what his Lord doth ; but I call
you friends, for all things that I have heard of my Father, I have made
known unto you/ In regard of intimate communion, they are treated
as sons, though they be servants. Now it is very comfortable to be
taken into God's bosom, and to have access to him upon all occasions.
Besides the reward and wages in the life to come, God's servants have
great vails. Our earnest is better than the world's wages.
4. Consider what a hard master we were under before : Rom. vi. 17,
' But God be thanked, that ye were the servants of sin.' You have
obeyed many masters : Titus iii. 3, ' Ye were sometimes foolish, dis
obedient, deceived, serving divers lusts and pleasures/ You that were
at the beck of every brutish lust, and were carried to and fro with so
many contrary passions and affections, that have left so many wounds
in your consciences, alarmed by terrors every day, when you denied
yourselves nothing, thought nothing too much or too dear to spend or
part with in a sinful course.
5. If once we come to choose his service, we shall find a difference
between the Lord and other masters: 2 Chron. xii. 8, 'Nevertheless
they shall be his servants, that they may know my service, and the
service of the kingdoms of the countries/ The sorrow of the one, the
sweetness of the other ; the misery of the one, the blessedness of the
other ; the bondage of the one, the liberty of the other : they that
forsake or refuse God's service shall soon find worse masters. God
hath ways enough to punish our straggling from duty and slighting
his service ; either by putting us under hard taskmasters, some that
shall turn the edge of authority against us, push with the horns of
a lamb, a barbarous enemy, making us to be mutual oppressors of
each other ; or by giving us over to Satan's power, or our own hearts'
lusts.
6. Christ's service is not hard nor heavy : Mat. xi. 30, ' My yoke is
easy and my burthen light,' notwithstanding all your prejudices against
it. These men live as they list ; they think this a sweet liberty to be
guided by their own wisdom, and live according to their own wills,
according to their own ends, and that it is better than to be curbed,
Ps. ii. 3. But after a little while they have other thoughts, they will
find the bitterness of such a course. On the contrary, the more we try
the service of God, the sweeter we shall find it to be : 1 John v. 3,
* And his commandments are not grievous : and Prov. iii. 17, ' Her
ways are ways of pleasantness, and all her paths are peace/ Our work
292 SERMONS UPON PSALM CXIX. [SEE. CXXXVII.
is wages, and our very work carrieth a reward in the bosom of it. So
sweet and comfortable it is. Now for directions.
[1.] If we would be God's servants, we must sincerely, wholly, and
absolutely give up ourselves to do his will ; and never more to look
upon ourselves as our own masters, to do what we please, but wholly
to study what will please God. Isa. Ivi. 6, they 'joined themselves to
the Lord to serve him, to love the name of the Lord, and be his ser
vants ; ' Rom. vi. 16, ' Know ye not that to whom ye yield yourselves
servants to obey, his servants ye are to whom ye obey ? ' There is a
solemn dedication made, we take up his service seriously, not upon
example barely, or tradition, or fear, or constraint, or some base respects
or sinister ends, or some sudden pang or motion ; but after serious and '
due deliberation, out of judgment rightly informed, and affection
thereon grounded, do engage themselves to perform humble service to
God, without limiting or power of revocation, give up themselves
wholly to follow his directions.
[2.] God's servants have work to do ; none of them must be idle :
Mat. xx. 6, 'Why stand ye here all the day idle?' Luke i. 74,
75, ' That we may serve him in holiness and righteousness all our
days ;' Phil. ii. 12, ' Work out your salvation with fear and trembling ; '
Acts xxiv. 16, ' Herein do I exercise myself, to keep a good conscience,
void of offence.' We must not put hands in bosom, having so much
work to do. Many presume of being God's servants ; but it is only in
the notion ; they do nothing for him.
[3.] This service must not be done grudgingly, but heartily : Isa.
Ivi. 6, ' And the sons of the stranger that join themselves to the Lord,
to serve him, to love the name of the Lord, and be his servants ;' Deut.
x. 12, ' To love the Lord thy God, and serve him/ God will not be
served but out of love, not by necessity and constraint. We must
yield obedientiam servi, but not servilem : we are delivered from a
slavish spirit : Rom. viii. 15, ' We have not received the spirit of bond
age again to fear.' God's service must be gone about with ready affec
tion and good-will. The respect which we show to God is called
service in regard of our strict obligation to it, but obedience in regard
of our readiness of mind to perform it. Secondly, Not slightly, but
with reverence and zeal: Mai. i. 6, ' If I be a master, where is my
fear ?' Ps. ii. 11, ' Serve the Lord with fear, and rejoice with trem
bling ;' Phil. ii. 12, 'Work out your salvation with fear and trembling ;'
and Rom. xii. 1, ' I beseech you by the mercies of God, that you pre
sent your bodies a living sacrifice, holy and acceptable to God, which
is your reasonable service/ God will not be put off with anything by
the by, it is a lessening of his majesty : ' I am a great king/ Thirdly,
It must be done constantly, not by fits. He that is God's servant never
ceaseth from his work ; their feasting, walking, sitting, sleeping, waking,
hungry, thirsty, hearing, or praying, it is all for God. He that doth
any of these things merely for himself, to gratify the flesh, doth not
act as God's servant: Acts xxvi. 16, ' Serve God instantly day and
night/ Fourthly, Orderly. All things in God's service must be
regarded according to their weight: Rom. xiv. 18, 'For he that in
these things serveth Christ is acceptable to God and approved of men ; *
that is the main things, not in contests about ceremonies : if others carry
VER. 125.] SERMONS UPON PSALM cxix. 293
these matters beyond their weight, let not us ; it is not a pin to choose
what party a man is of, if he doth not mind righteousness and peace
and joy in the Holy Ghost : as if a servant should provide sauce for
his master, and neglect to provide meat.
[4.] Our great end and scope must be to please God. They arc
true servants that make it their business to please their master : Isa.
Ivi. 6, ' They choose the things that please me, and take hold of my
covenant ;' John viii. 29, ' The Father hath not left me alone, for I do
always the things that please him ;' 1 Thes. iv. 1, 'I exhort you all by
the Lord Jesus Christ, that as you have received of us how to walk
and please God, so ye would abound more and more ;' and 1 John iii.
22. ' And whatsoever we ask we receive of him, because we keep his
commandments, and do the things which please him.' So Heb. xi. 5,
* Enoch had this testimony, that he pleased God/ The property of a
servant is not to please himself. They that set themselves to please
God observe his will in all things. There is a great pleasing in the
world, but few make it their business to please God. All inferiors
please their superiors on whom they depend ; and shall not we please
God, who is infinitely greater than man, and on whom we depend every
moment for all that we enjoy ?
Use. Are we God's servants ? We all say so ; but we speak out of
conviction of conscience rather than out of inclination of heart ; not
what de facto is, but what de jure should be ; and it is well that we
come so far as to own God's right. Professio ipsa, saith Hilary, habet
conscientice necessitatem, non habet confessionis veritatem.
1. If it be so, then God is our chiefest good and highest lord, whom
we study to please and gratify. It is certain that is our master which
hath the greatest part in us, and power and influence over us : Mat.
vi. 24, ' No man can serve two masters : ye cannot serve God and
mammon ; ' Kom. xvi. 18, ' They serve not our Lord Jesus Christ, but
their own belly ; ' Phil. iii. 19, 'Whose god is their belly.' It was a
speech of Luther, Venter in omni religione est potentissimum idolum.
It doth all with men. Where the belly is served, Christ is neglected.
So far as his service will comply with the interest of the belly, or a
quiet, pleasurefui life, so far they can be zealous : their religion must
feed them and maintain them, or else they care not for it John vi.
26, they followed Christ for the loaves mind religion for outward
advantages. When our interest and Christ's service go contrary ways,
we can dispense with our duty to God for the sake of this. It is clear,
to be servants is to want a power and right to dispose of ourselves, our
actions, and employments. While any other thing hath an interest
in us to dispose of us, we are not God's servants ; but that thing that
hath such a power with us is our master.
2. A servant is chiefly known by obedience : Rom. vi. 16, 'To whom
ye yield yourselves servants to obey, his servants ye are to whom ye
obey ; ' Luke xii. 47, 48, 'And that servant which knew his lord's will,
and prepared not himself, neither did according to his will,' &c. Men
may talk high for God, know much ; but whom do we ordinarily obey ?
When the flesh bids us go, we go ; come, we come. If pride bids us
display the pomp of wit in our duties, or to hang out the ensigns of our
vanity, we yield straight. If lust bid us pamper the flesh ; we pre-
294 SERMONS UPON PSALM CXIX. [SEE. CXXXVIL
sently obey ; if coveteousness bid take the wedge of gold, we do it. But
when a man knoweth anything to be the mind of God, and prepareth
his heart to do it, he is one of God's servants.
3. A servant of God is one that the sight of God's will is reason
enough to him : 1 Thes. v. 18, ' This is the will of God.' The will of
God must be the prime and prevalent motive with a Christian ; they are
servants, not to do their own will, but his whose servants they are; they
do nothing but what their master commandeth, and what he com-
mandeth they see reason to obey.
Second branch, ' Give me understanding, that I may know thy tes
timonies/ This is subjoined to the former plea. (1.) Because David
would not be a servant in name and title only, but in deed and in truth ;
and therefore would fain know his duty. (2.) To show the difference
between God's servants and the servants of other lords who command
us : Prov. xiv. 25, ' The king's favour is towards a wise servant ; ' they
see them wise, find them wise, and then love them : but God must
begin with us ; his favour maketh us wise.
Doct. God's best servants think they can never enough beg divine
illumination.
David doth often enforce this request.
Eeason 1. Our blindness in the matters of God is a great part of
our spiritual misery : Eph. v. 8, ' Ye were sometimes in darkness.'
There is a veil lying upon our hearts, not easily removed and taken
away. All the mischief introduced by the fall is not cured at once,
but by degrees ; as spiritual strength increaseth we grow up into it ;
so spiritual light. The maim of the understanding, as well as the will,
is not wholly cured till we come to heaven, for here we know but in
part ; till God give us understanding, we are utterly blind ; the best
of God's servants have cause to acknowledge it in themselves, the rem
nants of ignorance and incredulity. The apostle biddeth them to add
to faith virtue, to virtue knowledge ; that is, skill to manage the work
of our heavenly calling.
Reason 2. None are so sensible of this blindness as they. It is some
proficiency in knowledge to understand our ignorance : Prov. xxx. 2,
3, ' Surely I am more brutish than any man, and have not the under
standing of a man/ I neither learned wisdom, nor have the know
ledge of the holy/ The most knowing see they need more enlightening.
The best of our knowledge is to know our imperfections, 1 Cor. viii. 2.
He that thinketh he knoweth anything, knoweth nothing as he ought
to know.
Eeason 3. There is room for increase; for in the best we never know
so much of God's ways but we may know more : Hosea vi. 3, ' Then
shall we know, if we follow on to know the Lord ; ' Prov. iv. 18, ' But
the path of the just is as a shining light, that shineth more and more
unto the perfect day/ True sanctified knowledge is always growing.
If we sit down with measures received, it is a sign we do not know
things as we should know them. Christ grew in knowledge, not in
grace, for the fulness of the Godhead dwelt in him bodily. Practical
knowledge is never at a stand ; though a man may see round the com
pass and light of saving truth, yet he may know them more spiritually
and more feelingly.
VER. 125.] SERMONS UPON PSALM cxix, 295
Reason 4. The profit of divine revelation as to these three things :
1. A clear discerning of the things of God, not a confused notion ;
as the blind man in the Gospel saw men as trees walking. So 2 Cor.
iv. 6, ' For God, who commanded the light to shine out of darkness,
hath shined in our hearts, to give the light of the knowledge of the
glory of God, in the face of Jesus Christ ; ' and 1 John v. 20, ' And
hath given us an understanding, that we may know him that is true.'
Every degree of knowledge is God's gift. What other men see con
fusedly, we see more distinctly in this light.
2. Firm assent. Then ' shall I know thy testimonies ; ' know them
from others that have not divine authority. It is the spirit of wisdom
and revelation that openeth our eyes to see the truth and worth of
heavenly things contained in the promise : Eph. i. 17, 18, ' The father
of glory may give you the spirit of wisdom and revelation in the know
ledge of him, the eyes of your understandings being enlightened, that
ye may know the hope of his calling, and the riches of the glory
of the inheritance of the saints in light ; ' and Mat. xvi. 17, ' Flesh
and blood hath not revealed these things unto thee/ Human credulity
we may have upon the report of others, the evidence of the truths them
selves ; but this firm assent is the fruit of divine illumination.
3. Hearty practice. Let thy testimonies not only strike my ear, but
affect my heart, command my hand, let me know them so as to do them,
for otherwise our knowledge is little worth. God doth so direct, that
he doth also enable us to approve our obedience to him sincerely and
faithfully. There is a knowledge that puffeth us up, 1 Cor. viii. 1, which
yet is a gift, and floweth from the common influence of the Spirit : Jer.
xxii. 16, ' Was not this to know me ? saith the Lord.' But there is
a greater efficacy in practical knowledge, such as warmeth the heart
with love to the truths known, John iv. 10, ' If thou knewest the gift/
&c. Such a light as proceedeth from the gracious influence of the
Spirit.
Use 1. Let us be often dealing with God in prayer, that our judg
ments may be enlightened with the understanding of the word, and
our affections renewed and strengthened unto the true obedience of it;
beg for that lively light of the Spirit.
1. We need it. In how many things do we err in the things which
we know ! how weak are we both as to sound judgment and practice !
The apostle saith, ' We know but in part,' 1 Cor. xiii. 9 ; ' We are but
of yesterday, and we know nothing/ Job viii. 9. Therefore we have
need to go to the Ancient of days, that he may teach us knowledge, and
kindle our lamps anew at the fountain of light. Alas ! we take it in
by drops, or by degrees, as a tender and sore eye must be used to the
light. We have but little time to get knowledge in, and do not im
prove that little time we have.
2. We have leave to ask it : James i. 5, ' If any man lack wisdom,
let him ask it of God ; ' and why do we not, seeing we have a liberty
to ask it ?
3. God hath promised to bestow it ; he will give his Spirit to them
that ask it, Luke xi. 13. And to beget faith in us : ' If ye then, being evil,
know how to give good gifts to your children, how much more shall
your heavenly Father give the Holy Spirit to them that ask him ? '
296 SERMONS UPON PSALM CXIX. [SEE. CXXXVI11.
Here is a notable argument; he reasoneth and promiseth. And Prov. ii.
3, we must cry for knowledge. Well, then, let us be earnest, that we
may not miss that which is to be had for asking ; beg for a heart to
know, Jer. xxiv. 7, ' I will give them a heart to know me, that I am
the Lord.'
Use 2. It informeth us that there is somewhat more than the word
necessary to give us knowledge. God must not only reveal the object,
but prepare the subject. David having a law, beggeth understanding
that he might know God's testimonies. The literal sense and mean
ing of the words may be understood by common gifts and ordinary
industry, unless men be exceedingly blinded and hardened by their own
prejudices. But to have a spiritual understanding of them, so as to pro
fit andincrease in sarictification,that is from the Lord. These things may
be drawn into a system, wherein there will be nothing that exceedeth
the understanding of a man. But to understand it so as to be affected
with and changed by it, that is from the Spirit : 1 John v. 20, ' And we
know that the Son of God is come, and hath given us an understand
ing, that we may know him that is true ; ' and Eph. v. 8, ' Ye were
darkness, but now are ye light in the Lord.' He is the purchaser and
author of that light.
Use 3. Is reproof to those that presume on their own wit to under
stand divine mysteries. Many think they have eyes in their head, and
can see into matter as far as other men, and conceive and judge of a
thing as soon and as well as others can do ; and so will not acknow
ledge their dulness and blindness in heavenly things, take it ill to be
told of it : John ix. 4, ' Are we blind also ? ' In a rage scoff at those
that talk of the enlightening of the Spirit, and being taught of God.
Alas ! you must be blind and be fools before you be wise, 1 Cor iii.
18, in your own conviction and feeling.
SERMON CXXXVIII.
It is time for thee, Lord, to work; for they have made void thy law.
VER. 126.
IN the words we have (1.) A prayerful suggestion, it is time for thee,
Lord, to work. (2.) The reason of it, for they have made void thy law.
In the first branch take notice of
1. The person to whom the address is made, for thee, Lord.
2. The suggestion itself, what and when ; what they would have
the Lord to do, to loork ; and when, even now, it is time to work.
To open these, I begin with
1. The person to whom the address is made, the Lord. Some read
the words, It is time to work for thee, Lord, because they have made
void thy law. It is time indeed to work for God, when so many work
against him, in an evil generation ; lest the law should perish and fall
to the ground, some should keep up the authority of it, and they that
fear God are to encourage one another, Mai. iii. 16. The Chaldee
paraphrase reads it, ' It is time to do the will of the Lord.' But the
VER. 126.] SERMONS UPON PSALM cxix. 297
Hebrew original carries it as we do, it is time for Jehovah to do. The
Septuagint, tempos TOV iroi^aai ra> Kvpla. The vulgar Latin, Tempus
faciendi, Domine.
2. Here is the suggestion itself (1.) What they would have God
to do. It is expressed by a general word, work ; as also Jer. xiv. 7,
' Do, for thy name's sake.' What should he do ? Tempus mittendi
Filium Dei, saith Augustine ; to set about the work of redemption, to
send the Son of God. But that is a work rather to exercise and show
forth his justice, power, and truth, both in punishing his enemies
and delivering his people, to work his own proper work of justice, as
becometh the judge of all the world to do ; namely, to punish the
wicked, and help his servants out of their hands. (2.) When it is time.
Then it seemeth to be a time when man's wickedness is grown to the
height : Gen. xv. 16, 'In the fourth generation they shall come again,
for the sins of the Amorites are not yet full.' Good men are put to
the uttermost of their patience, and God's glory abused beyond mea
sure, Isa. lii. 5. Lord, it is time to work ; they are as bad as bad may
be ; thy people have quite spent all their faith and patience ; when
thine ordinances and word are despised and affronted, and thy people
trodden under foot, it is time for-thee to work.
Secondly. Let us explain the reason, ' For they have made void thy
law.' The law is made void two ways, formaliter et interpretative.
1. Formally, when any deny the authority of God, as Pharaoh :
Exod. v. 5, 'Who is the Lord, that I should obey his voice?' Or
those rebels, Ps. xii. 4, ' Our lips are our own ; who is lord over us ?'
Or we make void the law when we deny it to be given of God, as
Marcion and his followers, that the law was given by an evil god.
Many now question the scriptures themselves, or deny the obligation
of the moral law to believers, as the antinomians and libertines, as
the apostle telleth us, Rom. iii. 31, that we ' do not make void the law
by faith ; yea, we establish the law.' It was the greatest ratification
to it that could be. Or, finally, those that take upon them to enact
things contrary to the law of God, or besides the law, as necessary to
salvation, and enforce their own traditions beyond and before the law
of God. These make void the law, as Christ telleth the pharisees
that they ' made the commandments of God of no effect by their tra
ditions,' Mat. xv. 6. Especially when they obtrude these things upon
the consciences of others under the highest penalties.
2. Interpretatively, when men by consequence take away the honour
and authority that is due to the law, by their wickedness and rebellion
against God. Though in words they acknowledge the authority of
God and the obligation of his law, yet they have no respect to it in
their carriage and practice, doing whatever pleaseth themselves, stand
in no awe of God and his word, reject it as a thing of nought. Obedi
ence to the law is a ratifying and confirming the law by our consent :
Peut. xxvii. 26, ' Cursed be he that confirmeth not all the words of
this law to do them.' Our words do not confirm the law so much as
our works. So, on the contrary, they repeal or make void the law that
observe it not in their practice. Finis operis is made finis operantis,
as if they intended to abolish, whilst they make no reckoning of the
law. Where observe, that this is a notion to make sin odious to us ;
298 SEKMONS UPON PSALM CXIX. [SER. C XXXVIII.
it is not only avofita, a transgression of the law, 1 John iii. 4 ; but a
despising the law, 2 Sam. xii. 9 ; a judging or censuring the law,
James iv. 11 ; yea, a repealing and disannulling the law, which is the
notion of the text.
Doct That when a flood of wickedness is broken out, we may put
God in mind of doing his work of punishing the wicked and delivering
his people.
I shall give you the sum of this doctrine in these four considerations.
1. That God doth for a while hold his hand, and bear with the
wickedness of his enemies.
2. Though he doth for a while bear with them, yet he hath his
times to punish and proceed to execution.
3. This time is usually when the impiety and insolency of wicked
men is come to a height.
4. When it is come to a height, we may and must mind God of
doing his work, or arising to judgment.
The first consideration is implied in the doctrine and the text ; the
other three are express.
First, It is implied that God doth for a while hold his hand, and
not seem to mind his work. Though the least sin deserveth the
greatest plagues, even when it is first committed, yet such is God's
patience and long-suffering, that he wilt not at first punish even the
sins of his enemies, but will let them ripen and come to a height before
he smite. This he doth
1. To show his bounty and goodness to all his creatures. He will
not easily destroy the workmanship of his hands, even the provoking
wicked ; but giveth them time to repent and change their course ;
Kev. ii. 21, ' I gave her space to repent of her fornications, and she
repented not.' The worst have leave to repent, means to repent,
time to repent ; and if they have not the grace to repent, they may
blame themselves : Rom. ix. 22, * He endured with much long-suffer
ing the vessels of wrath, fitted for destruction,' ev n-oJOvy jj,aKpo0v/*ia.
The reprobate taste of God's common goodness as they are members
of the world, are forborne for a long time, till they be sear and rotten
through, fit for the burning. Nay, let me observe this : God, that is
very quick with his people, is very patient towards them that perish.
God is quick with his own people ; he will visit their iniquities with
scourges, and will not suffer sin to lie upon them ; and therefore they
are chastened every morning. Yet this God is very patient to them
that know no better, profess no better, have had no experience of his
ways ; and though they finally perish, it is long first, till their sins do
even extort vengeance out of his hands.
2. To chastise, exercise, and prove his own people, he beareth with
the wickedness of their enemies.
[1.] To chastise them for their sins, that they may be brought low,
and their souls be humbled to the dust. Certainly this God expects
before he will appear for us : 1 Peter v. 6, ' Humble yourselves under
the mighty hand of God.' And because his people are backward to
this work, he perrnitteth such instruments as will not spare, but lay
on to the purpose: Isa. x. 5, 6, ' Assyrian, the rod of mine anger,
and the staff in their hand is mine indignation. I will send him
VER. 126.] SERMONS UPON PSALM cxix. 299
against an hypocritical nation, and against the people of my wrath
will I give him a charge, to take the spoil, and to take the prey, and
to tread them down like the mire of the streets.' When God is
angry with his people, he can easily find a rod for them ; yea, not
only a rod, but a staff, which is a more heavy instrument of correction :
he can find instruments sufficiently exasperated, and full of malice,
severe executioners ; and he lets them alone till they have done his
work, though they manage his controversy with cruel minds, and evil
and destructive intentions. Sometimes God punisheth his people with
divisions among themselves ; and though they are very troublesome
one to another, yet a sheep cannot worry a sheep, as a wolf will ; they
do it to the purpose, in a most cruel and despiteful manner. Now,
though he will reckon with wicked men for their violence, for trans
gressing their bounds, and going beyond his revealed will and appro
bation, Zech. i. 15, yet not till his work be done upon Mount Zion and
Jerusalem : Isa. x. 12, ' When the Lord hath done his work upon
Mount Zion and Jerusalem, I will punish the stout heart of the
king of Assyria.' He will not cast the rod into the fire till we have
felt the smart of it, and be thoroughly humbled under his mighty
hand.
[2.] To exercise his people, that they may not contract rust, and
languish and grow idle in heaven's way. Alas ! when we live at ease,
and have nobody to trouble us, God is little owned, loved, and acknow
ledged, the throne of grace lieth neglected and unfrequented; and
therefore he permitteth enemies to keep us in breath : Ps. lix. 11,
' Slay them not, lest my people forget/ Things in conceit do not
leave such an impression upon us as things in feeling. Scipio would
have Carthage stand, to whet and exercise the Eoman valour. We
need vigilant enemies as a guard upon us, that we may be kept awef ul,
serious, mindful of God, constantly in the exercise of faith and de
pendence. Wicked men have their ministry and service, to be as
goads in our sides and scourges on our backs, to whip us to our duty,
and make us mend our pace heavenward : Ps. xciv. 12, ' Blessed is
the man whom thou chastenest, and teachest him out of thy law ;'
chastened by the molestations of the wicked, for all along he com-
plaineth of the delay of vengeance on the persecutors ; and in the next
verse he saith, ' Until the pit be digged for the wicked ; ' as con
demned men are suffered to live till their gallows and grave be made
ready : if they trouble us in the meanwhile, it is to reduce us to a
sense and practice of our duty ; and that we may not securely go on
in a course of vanity and sin. Till that be done, the pit is not ready
for the wicked and ungodly oppressors ; they dig their own pit by their
sin and oppression.
[3.] To prove his people as well as to exercise them. To prove
their faith and their patience ; their faith, to see whether they can
live by faith, and not by sense and present appearance ; whether
we are persuaded that there is a just and righteous God, that is the
supreme governor of the world, notwithstanding all the oppositions
and confusions they groan under: Hab. ii. 3, 4, 'Because it will surely
come, and will not tarry. Behold, his soul that is lifted up is not
upright in him, but the just shall live by his faith;' that is, the Lord's
300 SERMONS UPON PSALM CXIX. [SfiR. CXXXVIII
purpose in delating to perform the vision is to try and discover who
are the lofty and unsound, and who can subsist and hold out by faith
on God's being, and providence, and promises, and world to come,
and so wait upon God in hard times without fainting. If God should
smite as soon as his enemies provoke him, faith would be of no use,
and the whole world would be governed by sense. To believe the
justice and mercy of God, though for the time we do not see any
manifestation of it, that is the trial of faith. We know there is
one that sits above and seeth all. Though the world be in an uproar,
and they that work wickedness are set up, and God's servants perse
cuted, yet we know that God will reckon with them in due time.
And secondly, to prove their patience, in bearing the present difficul
ties, and tarrying the Lord's leisure : Eev. xiii. 10, ' Here is the pa
tience and faith of the saints ;' that is, a sensible proof of it, when a
powerful enem} 7 ' carrieth. all before him : there would be little use of
such a grace but for such times. This is submission to God, when we
are resolved to tarry for his season, though we know it not, and will
wait as long as God will have us wait, when all human probabilities
are taken away, and we have nothing but God's providence to live
upon.
Second consideration. Though he bear long, yet he hath his times
to punish and arise to judgment.
1. With respect to himself and his own glory : Ps. ix. 16, ' The
Lord is known by the judgment which he executeth/ Little of God
would be taken notice of in the world unless he did now arid then
give out sensible demonstrations of his power and justice, and mind-
fulness of human affairs. What strange conceits would men else have
of God ! as if no God, no providence, no distinction between good and
evil ; but as if God were indifferent to either, and did favour good and
bad alike : and therefore it is in vain to trouble ourselves about the
worship and service of God, no reward nor punishment. These are
the uses the wicked make of God's forbearance, either to deny God
and providence : Ps. Iv. 19, * Because they have no changes, therefore
they fear not God.' If they have shifted from vessel to vessel, they
corrupt and settle upon the lees, Zeph. i. 12 ; they say God will not do
good, neither will he do evil, nor interpose ; but suffereth enemies to
trample upon his people arid glorious name. Or else pervert the inter
pretation of providence : Ps. 1. 21. ' Thou thoughtest I was altogether
such a one as thyself;' as if he did favour their ways. They misin
terpret providence, and make the sun go according to their dial, or
else ascribe the act of providence to themselves ; Deut. xxxii. 27,
4 Lest they should say, Our hand is high, and the Lord hath not done
all this/ When long permitted to prosper, they think they have
mastered heaven, that there is no power superior to theirs, and they
can carry all before them at their pleasure. Therefore God must
vindicate himself by his works, and give out some demonstrations to
sense that there is a distinction between good and evil ; that God is
differently affected to either, that he hateth the evil and loveth the
good, and accordingly there is a reward and punishment : Ps. Iviii.
11, ' Verily there is a reward for the righteous.' God is fain to teach
them by briers and thorns, or else the stupid world would not take
VER. 126.] SERMONS UPON PSALM cxix. 301
notice of it, but think the world is governed by chance, not adminis
tered by an almighty, all-wise, and most just providence. They knew
not what to think of providence when they saw the godly oppressed
and the wicked high in power.
2. With respect to his people. Surely God will not always chide ;
for God considers the weakness of man : Ps. ciii. 14, ' He remembers
we are but dust.' The hearts of his people would fail and faint, and
they would be tempted to some forbidden course to ease themselves,
Isa. lix. 16. He knows our spirits would fail ; God would not have
us utterly to be discouraged. We are liable to temptations: Ps.
cxxv. 3, ' The rod of the wicked shall not rest upon the lot of the
righteous, lest the righteous put forth their hands to iniquity.'
Therefore he hath his breathing times, and times of intermission
from trouble. The spirits of a poor creature would soon be drunk
up if there were not some well days ; therefore he will show himself
to his people.
3. With respect to the wicked, who would grow excessive and out
rageous in sin : Rom. ii. 5, ' But after thy hardness and impenitent
heart, treasurest up unto thyself wrath against the day of wrath ; '
Eccles. viii. 11, * Because sentence against an evil work is not executed
speedily, therefore the hearts of the sons of men are fully set in them
to do evil ;' grow bold, resolute, and settled in an evil way ; go on
without remorse, because they go on without trouble, and so grow to
be monsters in sin. It is only faith that can see afar off, but infidelity
and atheism mind not what is to come, and look only to what is pre
sent. Well, then, lest wicked men should thus continue themselves
in sin, God hath his time to reckon with them ; his justice is not
asleep all this while, but God keeps a petty sessions in this world
before the general assizes. Now concerning this time, let me tell you
four things :
[1.] There is a time appointed. There is an end of all things, not
only an expected end. but also an appointed end : Hab. ii. 3, ' The
vision is for an appointed time ; ' things are not left to their own
hazard and chance to work out their own end; but ordered and
appointed by the wise God : Dan. xi. 27, ' Yet the end shall be at
the time appointed ; ; ver. 35, ' To try them, and purge them, and to
make them white, even to the time of the end ; because it is yet for a
time appointed.' There is a course of providence set by God which
shall at length come to its end and period.
[2.] This is the best time: 1 Peter v. 6, ' That he may exalt you
in due time.' There is a due time, as well as a set time. There is
nothing in the whole administration of God preposterous, unseason
able, or disorderly. Wait but a little, and you shall see the reason of
all this course of dispensations ; for God doth all things in number,
weight, and measure. If it had come sooner or later, it would not
have come so seasonably: Eccles. iii. 11, 'He hath made everything
beautiful in its time.' When God's work is done, and all things .are
put together, you will see a marvellous beauty in it. It is just with
the work of providence as with the work of creation, every day's work
was 'good ;' but when God saw all his works together, in their frame
and correspondence, all was ' very good/ Gen. i. 31. We would
302 SERMONS UPON PSALM CXIX. [SER. CXXXVIII.
think that God should come sooner to our deliverance : God is not
slack, but we are too hasty ; if he should come sooner, it would be
the worse for us. We would have thought God should have owned
Joseph in the pit. No ; God stays till he be cast into prison ; and in
prison Joseph would fain come out as soon as Pharaoh's butler was
come out, but he forgot him. God would not have it so ; he must
tarry there till God's time was come, and then had not only deliver
ance out of prison, but preferment. So many times we would be
contented with half a deliverance, and would have it now, but God
will give it us in the best season.
[3.] It is but a short time. Say sense what it will, it is but fJUKpov
oo-ov oo-ov, ' a little little while, and he that shall come will come, and
will not tarry/ Heb. x. 37. It is not so long as enemies would make
it, for they would root out the memorial of God's children ; not so long
as sin would make it, or as fancy would conceive it. Suffering hours
pass tediously ; we count quarters and minutes when we are in pain or
anxious expectation ; we think an hour a week, a week a month, a
month a year, and every year seven. Yea, not so long as reason would
make it as to probabilities and the course of second causes. When
things are fortified and backed with a strong interest, to reason it
will be a long time. It is not so long as sense would make it ; though
we count the years, the winter is over, and the spring is come, and
yet we are not saved, and can say, It is thus long ; yet this is not long
in comparison of eternity, 2 Cor. iv. 17. It is not long to faith, for to
the eye of faith things future and afar off are present, Heb. xi. 1.
Not long to love, Gen. xxix. 20 : seven years are as a few days ; they
that believe an eternity, and have any love to God, will say it is short.
But a short walk is a long journey to the sick and weak ; the impa
tience of our flesh makes it seem long.
[4.] When the time is come, God will make speedy work : Isa. Ix.
2, ' The Lord will hasten it in his time ; ' Luke xviii. 7, ' Shall not
God avenge his own elect?' Kev. xviii. 7, 'Her plagues shall come
in one day ; ' Isa. Ixvi. 8, ' A nation born in a day/ All these places
show (and it is a comfort to us) that no difficulty shall hinder when the
season calls for it. He that produced heaven and earth at once, what
cannot he do ? We are dismayed when we consider an evil party
fortified with combined interests, strength of opposite factions, force
of laws and worldly powers - but God can make a nation be born in
one day. It will be quick work when God once begins.
Third consideration. This time is usually when the impiety and
insolency of wicked men is come to a height. Indeed there are other
notes ; as when his people's hearts are prepared to receive and improve
deliverance, when God's glory calleth for it. But this is the season
mentioned in the text ; therefore I shall show you
1. That this is a season.
2. Inquire when iniquity is come to a height.
3. Why then God doth usually interpose.
1. That this is a season : Gen. xv. 16, ' The sins of the Amorites
are not yet full.' God showeth his patience to that wicked people, till
the measure of their sins were filled up. So wrath came upon the
persecuting Jews when they had filled up the measure of their fathers,
YER. 126.] SERMONS UPON PSALM cxix. 303
Mat. xxiii. 32. While the enemy's cup is a-filling, God delayeth, and
we must wait. So Dan. viii. 23, ' When the transgressors are come to
the full/ Once more, Joel iii. 13, ' Put ye in the sickle, for the harvest is
ripe ; come, get ye down, for the press is full, the fats overflow, for
their wickedness is great/ The Lord compares sinners to a field of
ripe corn ready to be cut, full fats and wine-presses to be trod out.
When sin is ripe, the execution of vengeance will not be long forborne.
2, When doth iniquity come to a height ? I answer Their ini
quities may be considered as to the two branches of it their rebellion
and disobedience to God, and their injuries and vexation of the
saints.
[1.] Their disobedience and contempt of God.
(1.) When this is general. All orders and ranks of persons have
corrupted their way, as the Sodomites compassed the house, Gen. xix.
4 ; both young and old, all the people from every quarter. Usually
in making a judgment upon the state of a people, you will find it
thus : If any part be right, it keeps off the judgment from the rest ; if
a zealous magistracy, though a corrupt people, or an unsavoury
ministry, and a praying, mourning people, God holds his hand, and
will not proceed to judgment. They are * the salt of the earth/ Mat.
v. 13 ; and Isa. vi. 13, ' The holy seed shall be the substance thereof/
But when all join in one, in a neglect of God, and common enmity to
his ways ; then, I say, the judge of the earth will do his work, then
wrath breaketh out.
(2.) When it groweth impudent and outrageous, as if they would
obliterate and extinguish the law of God, or take away all force and
authority from it by their perverse . actions and pernicious examples.
They do not obliquely, and under the show of divers pretences, break
God's laws, but openly set themselves against him, and break a com
mandment without any shame : Isa. iii. 9, ' They declare their sin as
Sodom, and hide it not ;' yea, ' they glory in their shame/ Phil. iii.
19 ; as if they would out-face heaven and religion at once, and all
honesty and ingenuity by their debaucheries. Bold-faced sin doth not
go long unpunished.
(3.) Desperate incorrigibleness. All remedies are unprofitable, and
hope of amendment taken away, Jer. vi. 3 ; Ezek. xxiv. 13, ' When
God would have purged them, they would not be purged/ He trieth
them with several conditions, he hath a love for them as they are his
creatures ; judgments and mercies they had, yet they are no change
lings, but go on as wicked as ever. God trieth key after key, one
providence after another, yet not a whit the better or wiser ; but are
like men that have slept : still abuse his patience, and defeat all the
methods of his grace, show the same corruption they did before.
(4.) When they run into unnatural sins, and the corruption of
human society is endangered : Lev. xviii. 27, 28, ' For all these
abominations have the men of the land done/ &c. ; when men are so
wicked and filthy that a man needs to be a criminal to be acceptable
to them; they think it strange that others run not into the same
excess of riot, 1 Peter iv. 4 ; certainly then God needeth to strike in,
that virtue may be upheld in some kind of reputation.
[2.] Their violence and vexation of the saints. It was Bede's obser-
304 SERMONS UPON PSALM CXIX. [$ER. CXXXVIII.
vation, Odium in religionis professor es, &c. that hatred of the pro
fessors of religion was that undid his country. God is angry when his
people are wronged ; the world is kept up for their sakes. Were it
not for the elect to be gathered, time would be no more ; for their
sakes kingdoms and churches are preserved ; they are the staff and stay,
the chariots and horsemen of Israel. God is tender of them as the
apple of his eye ; therefore, when they are wronged, and men are not
only evil themselves, but haters of those that are good, and do not
only break God's laws themselves, but would force others to do so,
God will hold no longer. As their violence increaseth, so doth their
ruin hasten, Kev. xii. 12. When they abuse their power to such an
end, though God may bear with them for a time till they have done
their work, yet he will reckon with them : Zech. i. 15, ' I am sore dis
pleased with the heathen that are at ease ; for I was a little displeased,
and they helped forward the affliction.' God will not forget his rela
tion to his sinning people, and will not suffer them to be abused out
of measure. When they would destroy and root out whom God would
only correct and purge, it is a sign of their approaching ruin. Now
these things should be considered by us to a good end ; not to feed an
evil humour, or to increase our hatred and exasperation against a
party, whom, it may be, we hate too much already with a carnal
hatred ; but to a good purpose. Partly that we may not be too con
fident of carnal ease too soon. God will, it may be, have the enemies'
cup yet fuller, and that they shall appear more in their own colours.
And so our trials may be greater. We know not the bounds of the
Lord's patience. We, that are apt to extenuate our own sins, are apt
to aggravate the sins of others, look upon them in the glass of fashion,
and cry too soon, It is time. But of this by and by. And partly that
we may see the greatness of our transgressions, by which we have pro
voked the Lord to give us up into the hands of such men as blaspheme
his name every day, Isa. Hi. 5. Our sins were full in our kind, in
the abuse of God's truth and worship ; and though not such moral
wickedness, yet a great deal of spiritual wickedness. And God is
more quick and severe upon us, and will not bear that in a professing
people that he beareth in others : ' Judgment begins at the house of
God/ 1 Peter iv. 17. The cup of trembling goes round, and his own
people drink first, and our staggering is not yet over ; in time they shall
pledge us. God beareth with Balaam, though he tempted him again
and again, when he would not bear with the young prophet whom the
lion slew. He bore with the Philistines a long time ere they were
plagued. We feel the smart of the rod sooner, Zech. xii. Yet it is
apparent oiir kind of sins were grown to a ripeness, our self-seeking,
factions, turbulency, unquietness under government, abuse of Christian
liberty, uncharitable divisions among ourselves, vexing one another,
vain opinions, slighting God's ministers and ordinances. And partly
that we may be humbled for their sins. It should be a grief to us to
see men break God's laws, to see men out-dare heaven. David fasted
for his enemies, Ps. xxxv. 14-16 ; and Ps. cxix. 136, ' Kivers of tears
run down mine eyes, because men keep not thy law ;' because God is
so much dishonoured, human nature so much corrupted. If more of
this spirit were stirring, it were the better for us. And partly that we
VER. 126.] SERMONS UPON PSALM cxix. 305
may fear ourselves. We are bound up in the same community, and
when God judgeth them, how shall we escape ? The Jews have a
proverb, that two dry sticks may set a green one on fire. The mean
ing is, the godly man may fall in the common calamity : wheat is
plucked up with the tares. ' God saith in Deut. vii. 22, that they
should not destroy all the Canaanites, ' lest the beasts of the field should
increase upon them/ The safety of his people are involved in the
safety of their sinning and persecuting enemies. A hedge of thorns
may serve for a fence to a garden of roses, and all the relief we have
is, The Lord can make a distinction : 2 Peter ii. 9, ' The Lord knoweth
how to deliver the godly out of temptation, and to reserve the unjust
unto the day of judgment to be punished.'
3. Why doth God take this time ? (1.) For his own glory. His
justice is more discovered when men have filled up their measure :
Ps. li. 4, ' That thou mayest be justified when thou speakest, and be
clear when thou judgest.' It justifieth God's proceedings, and maketh
us the more inexcusable. So also his power ; it is God's time to send
help and remedy, when all things are gone to utter confusion ; when
things are at the most desperate pass, Ps. cxxiv. 3-5, in our low estate,
then is God seen. (2.) Hereby God's work upon Mount Zion is pro
moted. His people are humbled when their adversaries are chief, and
rage against them : Ps. cxxiii. 4, ' Our soul is exceedingly filled with
the scorning of those that are at ease, and with contempt of the proud.'
When things come to extremity their prayers are quickened : Ps.
cxxx. 1, ' Oat of the depths I cried unto thee, Lord.' They are
fitted to prize mercy, Ps. cii. 13, 14. They that thought it no great
matter to have a standing temple, delight in the dust of a ruinous
heap. Then shepherds' tents look lovely, we set a higher rate on
despised ordinances. In short, they are waiting and praying, and
humbling their souls before God.
Fourth consideration. When a flood of wickedness is thus broken
out, we may mind God of the deliverance of his people. But what
needs that ? Doth not God know his seasons, and will not he exactly
observe them ? In the answer I shall show you why and how.
1. Why ? (1.) Because God lovethto be awakened by the prayers
of his people ; and when he hath a mind to work, he sets the spirit of
prayer a-work : Jer. xxix. 11, 12, 'I know the thoughts that I think
towards you, saith the Lord, thoughts of peace, and not of evil, to give
you an expected end. Then shall ye call upon me, and ye shall go
and pray unto me, and I will hearken unto you.' So thus and thus
will I do : Ezek. xxxvi. 37, ' Yet for this will I be inquired of by the
house of Israel.' We are to give a lift by our prayers ; it is a time
of finding, Ps. xxxii. 6. (2.) He hath put an office upon us. God
acts the part of a judge, we as solicitors and remembrancers : Isa.
Ixii. 6,7, 'I have set watchmen upon thy walls, Jerusalem, which
shall never hold their peace night nor day. Ye that make mention of
the Lord, keep not silence, and give him no rest till he make Jeru
salem a praise in the earth.' We are to put God in mind, so that we
but do our duty.
2. How ? The principle and manner must be right.
[1.] The principle ; be sure it be not the impatiency of the flesh, or
VOL. VIII. U
306 SERMONS UPON PSALM CXIX. [SER. CXXXVIII.
love to our own ease, or a mere tediousness and irksomeness of the
cross. Be sure it be not passion and a principle of revenge, but a de
sire of promoting his honour and vindicating his glory. David doth
not say how troublesome they were to himself, but, T 
