Psalm 119:46
Verse 48. — will speak of tlnj testimonies also before khir/s, and null not be ashamed.
The man of God had prayed (verse 43) that God would not take “the word of truth utterly out of his mouth;”’ that is, deny him the liberty, or the grace, the opj)ortuiiify, or the heart, to make an oj)en jjrofession of his faith and respect to God and his ways. This suit he backeth with sundry arguments.
1. From his hope: ‘• For I have hoped in thy judgments”’ (verse 43). He had placed all his confidence in them, and therefore would ojienly profess what rule he lived by, and what expectations he had from God.
2. His resolution to persist in this course, whatever befell hira: ‘* So shall I keep thy law continually, for ever and ever”’ (verse 44); it would engage him to constancy to the end of his life.
3. From the alacrity and readiness of his obedience, as avcU as the constancy: “And I will walk at liberty, for I seek thy precepts”’ (verse 45); then we have true liberty.
4. That no worldly splendour or terror should take him oil” from making this confession, if God would give him liberty and opportunity. Two things hinder a free confession of God”s truth, carnal fear, and carnal shame; both are obviated by the resolution of the man of God; he would neither be afraid nor ashamed to reconunend the ways of God to the greatest princes of the world.
(1.) The terror of kings, or men in power, may be supposed to be a hinth-rance to the free confession of God“s truth: therefore he saith, ‘• I will speak of thy tesfimonies also before kings.”
(2.”! Carnal shame may breed a loatlmess to own God’s despised wavs; therefore he addeth, “I will not be ashamed.” David would neither be afraid nor ashamed, if called thereto, to make this open confession, to own God and his truth.
First, His resolution against fear deserveth a little opening: “I will speak of thy testimonies also before kings.” The words may be looked upon as a direction for them who are called to speak before kings. Men may be supposed to be called, —
1. Either by the duty of their office, to speak to them in a way of instruction; or,
2. As convented before them in a judi( iary way, to give an account of their faith.
1st, In the first sense, those who are called to instruct kings, ought with the greatest confidence to reconnncnid the ways of C4od to them, as that which will enhance their crowns and diiiiiity, and make it more glorious and comfortabli’ to them and their subjects, than anything else. And so David’s resolution showelh what faithfidness becometh them who live in the coiuts of princes. It concerneth j)rinces to be instructed: “He wise now therefore. () ye kings: be instructed, ye judges of the earth” (Psalm ii. 10). Few speak i)lainly and sincerely to them, as Nathan to Dalid, *’ Thou art the man’ (2 Sam. xii. 7), and Gad to David: “Shall seven years of t’ainine come unto thee in thy land? or wilt thou Hee three months before thine enemies, while they pursue thee? or that there be three days’ pestilence in the land?” (2 Sam. xxiv. 13;) John Baptist to Herod, “It is not lawful for thee to have her” (Matt. xiv. 4); Jehu to Jehosaphat, “Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord” (2 Chron. xvii. 2). Many times they are impatient of truth, as Ahab could not endure Micaiah: “And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may inquire of the Lord: but I hate him; for he doth not prophesy good concerning me, but evil,” &c. (1 Kings xxii. 8). — Josephus, lib. viii., cap. 10; Theodoret, lib. iv. c. 30.
2ndly, If convented before them in a judiciary way, as the three children were before Nebuchadnezzar: “Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, INIeshach, and Abednego. Then they brought those men before the king” (Dan iii. 13); and, “They answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up” (verses 16 — 18). “Ye shall be brought before governors and kings for my sake, for a testimony against them” (Matt. x. 18). There are some kings that have not submitted their crowns and sceptres to the King of kings: so. Pagans and wicked princes, who can neither endure the truth, nor those which profess it. ‘Oi KuWiviKoi fiaprvptQ Twv duaattiov Kart(pp6vi](T(v BatnXiiov. The children of God ought not to be daunted by any power and fear of princes; their power may be a terror to us, and in other cases ought to be reverenced by us; but it should not be a snare to us, to make us desert our duty to God; they bear his image, and in all lawful cases we acknowledge God’s authority in them; they are those by whom God will govern us; but if anything be decreed against God, we only urge our obedience to the Lord paramount: “Peter and John answered and said unto them. Whether it be right in the sight of God to hearken unto you more than God judge ye” (Acts xxi. 19); “Then Peter and the other apostles answered and said, We ought to obey God rather than men” (Acts v. 29).
Secondly, The latter branch needeth little explaining.
What shall we observe?
1. If I should take the first reference, and urge the duty of kings and princes, that would be unseasonable for this auditory. It is a preposterous solecism, to preach to the people the duty of kings, and then to kings the duty of their people; as foolish a course, as to make fires in summer, and adorn the chimney with herbs and flowers in winter.
2. If I should speak of the second reference, the clemency of the government we live under maketh it unreasonable also: for our king (whom God preserve) hath often avowed his resolutions against persecution for conscience’ sake. Therefore, waving all other things, I shall only insist upon two points, which are necessary, partly to show the excellency of our religion which we profess, partly to guide our practice.
I. That nothing is so necessary for kings, princes, and magistrates to knoAV, as God’s testimonies.
II. That God’s testimonies are so excellent, that we should not be afraid
4o4 SF.RMONS ON PSALM CXIX.
or ashamed to own them before any sort of men ui the world. Of the lirst bricHy.
DocTUiXE I. — That nothing is so necessary for the potentates of the world to know, as God’s testimonies. The kint of Israel was to write a copy of the law of God in a book, and to ha e it ever before him, that he miirlit read therein, and learn to fear the Lord his God (Deut. xvii. 18, 1.9). And therefore Josiah, one of the sood kinis which God tave unto his people, searched for the book of the law. The reasons concern them, if considered both as men, and as potentates.
1. As men.
(1.) They are upon the same level with others, and are conc<’rned to understand the way of pleasintr. glorifyinsi;, and enjoyinu: God, as much as their meanest subjects: for it is said, “He accepteth not the person of princes, nor regardeth the rich more than the potr; for they are all the work of his hands” (Job xxxiv. 19). God dealeth with them impartially, respecting the Lrreatest no more than the meanest. He hath an ecpial interest in all, and therefore doth conunand and dispose of all; for all are his creatures, not exempted from being subject to his dominion: as the potter is not more obliged to vessels of honour, than of dishonour. As his law bindeth all, so all that continue in ini[)enitency, and the neglect of his grace, are obnoxious to the curse of the law. It is general to all transgressors; “Cursed is every one,” kc. And if God should lay their sins home to their consciences, and speak to them in his wrath, they can stand before him no more than the meanest: “And the kings of the earth, and the great men. and the rich men, and chief captains, an«l the mighty men, and every bondman, and every freeman, hid themselves in the dens, and in the rocks of the mountains, and said to the mountains and rocks. Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb” (Rev. vi. 15, 16).
(2.) The higher their station, the greater is their obligaticm. No sort of men more obliged to God, than those that are advanced by him to rule over his people; therefore their ingratitude would be greater, if they should sin against God: “‘I anointed thee king over Israel, and I delivered thee out of the hands of Sald; and I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given thee such and such things: Wherefore hast thou despised the commandment of the Lord, to do evil in his sight?” (“2 Sam. xii. 7 — 9.) Their sins do more hurt, because of their exami)l<’ and authority (Job xxxiv. 20).
2. As rulers and potentates they are concerneil to be acquainted with God’s testimonies.
(1.) That they may understand their place and duly. They are first God’s .sul)jects, then his officers. They have their j)ower from (iod: •” For he is the minister of (iod to thee for good” (Hom. xiii. 4). They hold their power in dependence on him; both natural, their strength and force: ‘’Thou couldest have no power, mdess it were given thee from above” (John lix. J I). Legal: their authority or governing power, they hold it in dependence u])on the absolute and heavenly sovereign, who is the Lord of lords, and King of kind’s: ‘• By me kings reign, and princes decree justice; by me princes rule, and nobles, even all the judges of the earth “(Prov. viii. I.’”). G. And :is they hold it in dependence on him, they must use it in subordination to him: (iexl who is the beginning, must also be the end of their government. They are not officers of men, but ministers of God, from whom they have their authoritj; and therefore must rule for God, and seek his glory.
(2.) That they may be carried through their cares, and fears, and snares, and may know what reward to expect from the absolute sovereign, who is the great patron of human societies. It is trust and dependence upon God that maketh good magistrates: “He trusted in the Lord God of Israel, so that after him there was none like him among all the kings of Judah, nor any that were before him “(2 Kings xviii. 5). Oh, it is a blessed thing when they can goto God for direction, and depend upon God for success. Great are the cares and fears which belong to a governor; and who can ease him of this burthen but the Lord, who hath showed in his word how far he is to be trusted? It is not carnal policy which helpeth them out in their work, but trust in God in their high calling. Whosoever will improve his power for God, will meet with many discouragements: now that which supports his heart in his work, is this holy trust:” The fear of man bringeth a snare; but whoso putteth his trust in the Lord shall be safe” (Prov. xxix. 25). Every public calling hath its snares and temptations, from the fears of men. A minister, if he doth not trust God to bear him out in his work, he will do nothing with that courage which becometh a minister but comply with the lusts of men, grow lukewarm, and prostitute the ordinances lor handsful of barley, and pieces of bread, and family conveniences. The magistracy is a higher calling, which is more obnoxious to temptations, from the different humours of men who are to be governed: nothing will carry a man through it, but this holy courage and dependence on God. The fear of man brought a snare to Jeroboam, that he perverted the worship of God: “And this thing became a sin; for the people went to worship before the one, even unto Dan “(1 Kings xii. 30). So Jehu; so others, for their cares. But he that trusts in God in his discharge of this public office, though many difficulties interpose, finds the blessed experience of the Psalmist verified:” In the multitude of my thoughts within me, thy comforts delight my soul.’’
3. As to success and acceptance. Obedience to God makes them a double blessing to the people; as governors, as holy. As they have the natural image of God in dominion and authority: “Forasmuch as he is the image and glory of God“’ (1 Cor. xi. 7); which must be reverenced and respected, not resisted; so the spiritual image of God in holiness: the people doubly see God in their rulers. And besides, it bringeth down God”s blessings, while they command and the people obey in the Lord: “And the Lord was with him, and he prospered whithersoever he went forth” (2 Kings xviii. 7). Good magistrates are usually more prosperous than good men in a private condition, because they are given as a public blessing.
Use I — Is to inform us, that religion hath a great influence on the welfare of human societies; for it equally respects g•oernors and governed, carving out their respective duties to them, causing the one to rule well, and the other to obey for conscience’ sake. The testimonies of the Lord prescribe the duty of rulers: “He that ruleth over men must be just, ruling in the fear of God” (2 Sam. xxiii. 3). There is a word belonging to either table; justice to the second, fear of God to the first. Now, all this duty is best learned out of God“s testimonies. For the governed, it interposeth express rules for their obedience:” Let every soul be subject to the higher powers” (^Roni. xiii. 1): a:i’l. “For so in the will of God, that with well doinij ye may lni{ to silence the ignorance of foolish men” (1 Peter ii. 15). There are many arguments why we should reverence magistrates. They hear God“s image. ‘’I have paid ye are fjods” P>alm l.wxii. 6): visil)le representators of his authority and dominion over the creatures, because of their majesty, largeness of conmiand and empire, and because of their use, they are exalted sujira a.’/o.’i, above others in their authf)rity; but propter (il’ms. for others in their use and benefit. But the supreme reason is the will of Clod. The magistrate was then an enemy to religion when this connnandment was given forth, even then when that part of the world in which the chiurh was seated was under the command of Nero, whose universal wickedness, and particular cruelty against the C’bristians, might tempt them to disol)edience, and scorn of his authority: then God said, ‘“Ye must needs be subject, not only for wrath, but also for conscience’ sake;’” then, “Fear God, honour the king,“” for so is the will of God. Now let atheists and antiscrijjturists, or the enemies of those who profess to live by Scripture, think, if they can, that the Christian religion doth not befriend human societies, or doth contain dangerous i)ruiciples to governmi lit.
Usj-: II. — It showeth us what to jnay for for oiu* i)r:nees and governors, even a wise and an understaudiiii; heart, and a spirit of the fear of the Lord: that they may rule for God. and take his blessing along with them in all their affairs.
Dof TUiXK II. — That God’s testimonies are so excellent, that we should not be afraid nor ashamed to own them before any sort of men in the world; for David saith, ‘” I will speak of thy testimonies also before kings, and will not be ashamed.”
First, Observe, here are two things sui)]H)sed, which miirht shut his mouth, and ol)struct the confidence and boldness uf his jjrufession, — fear and shame. Fear rei)resents dauier in owning the ways of God: shame representeth mockage, scorn, and conteni])t. Fear considereth our superiors and LTOvernors; we fear them that have power and authority in their hands. Shame may arise, not only from the consideration of su|H’riors, but inferiors and equals also. Fear respects the dauLjer of the party pn>- fessing; shame, the cause of matter professed. Therefore, of the two, to be ashamed of the ways of God. doth more destroy godliness, than to be afraid to own them; for then it is a sign we are not s(j soundly convinced, and deeply possessed of the goodness of them: for, Pudor rs, ctniscitnitiaturp’tudmis: “it is a consciousness of something that is base.” Look, as on the contrary, to be ashamed of sin doth more wound it to the heart, than to be afraid of sin. Many a man is apprehensive of tlu’ danger of sin, who yet doth not hate it in his heart, but only abrtaineth out of the fear of punishment: but when he is ashamed of sin, then he beinnneth to hate sin as sin. In conversion, fear is stirring before shame: as a man sick of a loathsome painful disease, is more and first alfected with the ])ain, than with the Hastiness, and filtbiness. and putrefaction that accoinpanieth the disease; so here in r(Iii,’ion, as the case is hopeful when ashamed of sin. so dauiTcrous when ashamed of a strict holy course. A man may be wiHinir to do that, which he dares not do for fear: but shami” extinufiiiNheth the willingni’ss itself. In short, to be afraid affects our interests; to be ashamed respects the cause, the (u)s|)el ilself.
Secondly. I shall speak of tlieni dislinelly; an I so. —
1st, Show why we should not be afi’aid to own the testimonies and ways of God before any sort of people in the world.
(I.) Because holy boldness in confession is an especial gift of God, Davicl asketh it here: ‘• Take not the word of truth utterly out of my mouth;” and promiseth, that if God wovdd give him this gift, the splendour of worldly greatness should not dazzle his eyes, and he would behave himself as one armed agamst all terrors of men, or gotten above the hopes and fears of the present world. And indeed, it argueth some good degree of protiting in the word of God, when it is so with us. Fearlessness of men in God’s cause, is an excellent grace, which God hath promised to his choice servants. To Christ: “For the Lord God will help me, therefore shall I not be confounded: therefore have I set my face like a tiint, and I know that I shall not be ashamed” (Isa. 1. 7): “I shall not be confounded, for God is at my right hand,” To Jeremiah, whom God set up as a brazen wall against all oppositions (Jer. i. 18); and to Ezekiel: “Behold, I have made thy face strong against their faces, and thy foi-ehead strong against their foreheads” (chap. iii. 8). So to the disciples: “They shall bring you before rulers and governors: but take no thought how or what ye shall sj)eak; for it shall be given you in the same hour what ye shall speak”’ (latt. X. 18, 19). None have the gift of boldness, but those to whom God gives it. If left to ourselves, we shall falter, as Peter did at the damsel’s question; but God will assist the resolved heart by his Spii-it, and assist him in that very hour when the trial cometh: and then we need not be afraid before whomsoever we come, we need not be anxious. The servants of God beg this gift: “Grant unto thy servants, that with all boldness we may speak thy word” (Acts iv. 29); when the world rageth against them.
(2.) Though it be an especial gift of God, yet the duty is contained in our first dedication and resignation of ourselves to Christ; when we professed ourselves to be dead to every worldly interest, and promised to own him and his ways, whatever it cost us: “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. So likewise, whosoever he be of you that forsaketh not all he hath, he cannot be my disciple” (Luke xiv. 2b’, 33). Therefore, this should not be retracted, but verified in our whole course; for that showeth this dedication was sound: “Whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end? For we are made partakers of Christ, if we hold the beginning of our confidence unto the end” (Heb. iii. 6 — 14). And therefore, we should be ready, with meekness and fear, always to give an answer to every man that asketh us a reason of the hope that is in us (1 Peter iii. 15). Aoyov tXTrtooc is an account of our reUgion; sVoi/(oi, ready to confess Christ in persecutions and dangers: it is the same with Ito’^mc txio, “I am ready not only to be bound, but to die at Jerusalem, for the name of the Lord Jesus” (Acts xxi. 1 3), The same with troiuiffia Tijg t!p)iv{]g th ivayytXin, “the preparation of the Gospel of peace” (Ey)h. vi. 15). A prepared, resolved heart, to encounter all difficulties for the Gospel’s sake, so satisfied with the truth and hopes thereof.
(3.) This duty is confirmed in us by many Christian graces; as faith, love to God, fear of God, a deep sense of the world to come. We are afraid to own God and his ways, because we have not such a high opinion of God as we should liiwc, but too ixrcat a love to ourselves; therefore, faith, fear, and love, are necessary to confirm and streny’then this resolution in us, and also the lively hope of blessedness to come.
1. I’aith informeth us of the truth, fjoodncss. power, and excellency of God; the worth of his favovu”, and the terror of his wrath; that the displeasure of Ciod is much worse than the frowns of men. When we think of a hitjher Lord, why should we be afraid of a man, that shall die, and the son of man, that is as grass? If a ureat man stand by, we are not afraid of an underlinir- If the Kint of kings be with us, whom should we fear: “lyy faith Moses feared not tlu; wrath of the king;” meaning Pharaoh. Why? ‘’ For he endured, as seeing him who is invisible” (Ileb. xi. 27). A Heathen could say, Regwn ihm’iidorimi in projirios ffn’f/rs, rrf/rs in ipsos I/np,“riuni est Jocis. A belie er should nmch more oppose God’s heavenly majesty to their earthly dignity. Their power is great, and to be relerenced next to God; but God’s is greater. We serve a King “whose power is everlasting, and whose kingdom endureth to all generations.”
2. Love to God is necessary to confirm and strengthen this resolution in us; for that overcometh all terrors: “Nay, in all these things, we are more than conquerors, through him that loved us” (Kom. viii. 37). And, “Love is strong as death; jealousy is cruel as the grave; the coals thereof are coals of lire, which hath a most vehement Hame. Many waters cannot quench love, neither can the Hoods drown it; if a man would give all the substance of his house for love, it would utterly be contemned’’ (Cant. viii. 6, 7). There is an un(on([ucrable force in love, it is a tire that caimot be quenched. When Christ hath us by the heart, it is much more than when he hath us by the head. They that make a religion of their opinions, and have a faith that never went deeper than their brains and fancies, are soon discouraged; but when ‘” Christ dwelleth in the heart by faith” ( Ei)h. iii. 17), there he resideth as in his strong citadel and catstle. A Christian, because he loveth Christ, will own him, and his ways, and truth, though they be never so much despised in the world. A superficial bare assent to the Gospel may let Christ go; but a faith working by lo e will not.
3 The fear of God, or a deep awe and reverence of him, w hen we are more afraid to otl’end God, than to suffer from man. The Apostle, when he biddeth us to be ready to make profession, bids us do it “with meekness and fear” (1 Peter iii. 5). Meekness respects men: fear, a care to ajjprove ourselves to God. The fear of men is checked by the fear of God: ‘• Neither fear ye their fear, nor be afraid. Sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread “(Isa. viii. 12, 13). “Be not afraid of them that kill the body, and after that have no iliore that they can do: But I will forwarn you whom you shall fear; Pear him which, after he hath kiiU’d, hath power to cast into Hell” Luke x.. -1, 5). A holy impression of (iod’s excellency and greatness left upon the heart, is this fear that carrieth the causi- clearly for (iod: and, as one nail drileth out another, the fear of men banisheth the fear of (iod out of our hearts. ^^’e aie obliged to none so as to (iod, who halh tin- power of ctirnal life, and eternal death. What is a prison to Hell I a little vain glory, to eternal glory! the creature to Goil I
4. A deep sense of the other world. ‘hen we translate the scene from earth to Heaven, from this world to the next, and consider who is scorned there, received there, or rejected there, the temptation is lessened. The
Ajiostle showeth, that a spiiit of faith is at the bottom of confession with the n)outh: “We having the same spirit of faith, believe, and therelbre speak” (2 Cor. iv. 13). He that believeth another world, and hopeth for it, will never be cowardly and bashful, but will confidently confess Christ, and own him both in worship and conversation. A spirit of faith cannot be suppressed, but will break out and show itself, and not be ashamed of Christ, his truth, and ways.
Well then, Christians should be ashamed of that spirit of fear, bashfulness, and inconfldence, which keeps us from confessing Christ, and owning his ways. Kings are more formidable by their place and power than the rest of the world; but alas, we give place to the meanest men, and the smallest o])position maketh us give out: “We have not the spirit of fear, but the spirit of love, power, and a sound mind” (2 Tim. i. 7). The Christian spirit is a sober spirit, that valueth all things according to their weight; but not a dastardly spirit: a spirit of love and ])owcr, that owneth Christ with meekness, and a due respect to earthly tribunals; and yet with courage, as looking higher, to the throne of God.
2ndly, We must not be ashamed to own the testimonies and ways of God before any sort of men in the world. The Apostle telleth us: “I am not ashamed of the Gospel of Christ” (Rom. i. 16). The Gospel is such a pure sure rule, and offereth us such glorious hopes, that we should be ready to profess it without being ashamed of it. So he bids Timothy: “Be not ashamed of the testimony of the Lord, nor of me his yrisoner” (2 Tim. i. 11), neither of the profession, nor of our companions in the profession, when they are under the greatest disgrace. So again: “If any man suffer as a Christian, let him not be ashamed, but gloriiy God on this behalf” (I Peter iv. 16). It is matter of thanksgiving, not of shame. David is an instance, when Michal scoffed at him: “I will yet be more vile” (2 Sam. vi. 22). It is an honour to be dishonoured for Christ. The primitive Christians, when the Heathens reproached them, “Art thou not ashamed to believe in him that was crucified?” The answer was, ‘’ I am ashamed to believe in him that committed adultery,” meaning the Heathen Jupiter. Affliction is no disgrace, but sin is.
Ijut what danger is there of being ashamed of the Gospel, since Christianity is in fashion?
1. Sometimes the simplicity of the Gospel is contemned by the wits of the world, and therefore thej- either muster up the oppositions of science falsly so called, or else droll upon religion, and make it the common jest and by-word.
2. The stricter profession of the ways of God is under reproach. Thou<?h the nominal Christian and the serious Christian have the same Bible, and believe the same creed, and are baptized into one and the same profession; yet those that are false to their religion, will hate and scorn those that are true to it; and among the carnal, it will be matter of reproach to be serious and diligent. Now, though a gracious heart can be vile for God, yet others are afraid they shall be marked, and accounted precise, or Puritans; and so, by resisting an imaginary shame, they fall into an eternal repi’oach.
3. It may be the strict sort of Christians are the poorest sort; and though they be precious in the eyes of God, yet they are despised by men: “This people that knoweth not the law are accursed” (John ln. 49). ‘’ Plave any of the Pharisees beUeved on him:” any people of quality? they shall
460 SERMONS OX rs.vi.M CXIX.
be accounted people of no port and brcedin;^. if thoy are stmtly Christian. Qutintus In Christ’a7i(> p’tpulo hnirtr Chnsti r.sf, uh’i rclh/io i(/t,olnle)a fticit .^ cipf/itn(ur esse rUcs up nuiH r’:d-’ontur. lielitrion is too mean a thing fur persons of (|uaHfy. of their rank. Tims with n)any God’s image is made a scorn, and the Devil’s image had in honour; and serious godliness is n)ade a hy-word.
Now to fortify you against being ashamed of God, and his ways, take these considerations: —
1st, The short continuance of this world’s glory Within a while we shall he levelled with the lowest, and our dust mixed with common earth: and shall we love the praise of nien, more than the jjraise of Ciod r This corruptiljle Hesh must turn into a loathsouie rottenness, thouirh now it looketh high, and sets forth itself, and would be brave and lordly. But the ‘• spirit must return to God that gave it,” to be commanded into unseen and unknown regions: “‘All Hesh is grass, and the glory of man as llie flower of grass” (1 Peter i. 21).
2ndlv, God is the fountain of hono(U’; all things and persons receive an honour by haxing relation to him: •’ Have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons” (James ii. i). Services mean in themselves, are accounted honourable with respect to princes. The reproach of Christ is enough to weigh down all the honours in the world: “Esteeming the reproach of Christ greater riches than the treasures of Egypt” (Hob. xi. ’16).
3rdlv, If your hearts be sincere with God, you will not l)e ashamed of his ways: for, “‘isdom is justified of her children.” In Luke it is, “All her children” (Luke vii. 35;. They that have a faith which is the fruit of conviction oidy, may be ashamed: “Among the rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the jjraise of men, more than the praisi’ of God” (John xii. 42, 43;. But that faith which is the fruit of conlcrsion will make us courageous in God’s cause. In its infancy there may be some reli(pies of fear in a Christian; as “Nicodemus at first came to Jesus by night” John iii. 3!); but a grown faith counts it no loss of honour, or imi)eachment of diinilv to become vili’ fur God.
Ithly, The eternal recumpense: “Them that honour me, I will honour” (1 Sam. ii. 3’). “That yuvu” faith may be found to praise, glory, and honour, at (“hrist’s coming” (I Peter ii. 7). On the other side, if we are ashamed of Christ, Christ will be ashamed of us for evermore: ‘* Whosoever therefore shall be ashamed of me and my words in this adidterous and sinful generation, of him also shall the Stpn of man be ashamed when he Cometh in the glory of his Father, with the holy angels ’ (Mark liii, 38). The eagle-eye of faith can look through all the jtaLreantry of the world, and the mists and clouds of time, to the future state, the judymrrit that shall be made of things. ‘J’o a believer’s eye all the honour of the world is but a fancy and lain appearance, a scene in which a base fellow acleth the part of a ]irin( c
Othly, The judLrnient of l!ie world is not to lpe stood upon. Why should we desire the ajpl»laue of the blind ungodly world, or make any great matter of their conlempi and scorn? Shall the scorn of a fool be more to us than the ajiprobation of God? If they sliirht you. who ^lighl (iod.and Christ, and llnir own s.dxation. why should lou b- troubled.’ They are incompetent judges of these things: “The world knoweth us not” (1 John iiip 1).
Use. — See the strange perversion of human nature. INIen arc ashamed where they should he hold, and hold and confident where they shoukhhe ashamed: “they glory in their shame,” hut think it a disgrace to speak of God, and own God. not before kings only, but before their familiars and companions. Be ashamed to be filthy, false, proud: but never be ashamed to go to a sermon, where you may profit in the ways of God, and the knowledge of his testimouies; to be strict in conversation, to speak reverently of God, though scorned by men. None of God”s serAants have reason to be ashamed of their master.