Psalm 119:48
Vekse 48. — My hands also will I lift up to thy commandments, which I have loved ,- and Itvill meditate in thy statutes.
In the morning we opened one profession of David’s respect to the word of God; now follows another. He would employ all his faculties about the commandments of God, which is his last argument. His mind, for here is meditation promised; his heart, for here is love asserted; his tongue, for that is his original request, which occasioned all these professions; and here his hands, his life, “INIy hands also mil I lift up,” &c. Observe, —
1st, The ground or cause of his respect to the commandments of God, in that clause, “which I have loved.”
2ndly, A double effect; “I will lift up my hands to thy commandments — and I will meditate in thy statutes.”
1. Lifting up the palms or hands is a phrase of various use: —
For praying: “Hear the voice of my supplication, when I cry unto thee, when I lift up my hands toward thy holy oracle” (Psalm xxviii. 2); “Lift up thy hands toward him, for the life of thy young children,” &c. (Lam. ii. 19); “The deep uttered his voice, and lifted up his hands on high” (Hab. iii. 10). Thence the Apostle: “I will therefore, that men pray everywhere, lifting up holy hands, without wrath and doubting” (I Tim. ii. 8).
2. For blessing others: “Aaron lift up his hands towards the people, and blessed them.” Or, for praising or blessing God: “Lift up your hands in the sanctuary, and bless the Lord” (Psalm cxxxiv. 2). So, “Thus will I bless thee while I live: I will lift up my hands in thy name” (Psalm lxiii. 4).
3. For swearing or vowing: “I have lift up my hand to the most high God” (Gen. xxii. 14), that is “sworn.” So, “The angel lift up his hand and swore” (Rev. x. 5). So of God,” Therefore he lifted up his hsud
SERMONS OX PSALM CXIX.
against them, to overthrow them in the wilderness” (Psalm cvi. 26), that is, “swore they should not enter into his rest.”
4. For setting about any action, especially of weight: ‘’Without thee shall no man lift up his hand“’ (Gen. xli. 22), that is attempt to do anything. So,” Arise, () Lord, lift up thine hand, forget not the humble“’ (Psalm X. 12), that is, set to thine active hand for their assistance. So,” Lift up the hands which hang down, and the feeble knees“” (Ileb. xii. 12), that is, set actively and vigorously about the Christian task. To this rank may be also referred what is said, “Let not thy left hand know what thy right hand doeth”’ (Matt. vi. 3). The hand is the instrument of action.
Now all these senses might be applied to the present place.
1. Praying for G()d”s grace to perform them.
2. Blessing God as we do for our daily food, giving thanks for them.
3. Vowing or promising, under an oath, a constant obedience to them. But the commandments are not the proper object to which the acts of praying, blessing, swearing, are directed, but God. It is not, “I will lift up my hand to God,“” but, “to thy connnandments.” We ought, indeed, to bless God and praise God for the blessings we receive by his word, to vow our duty; but lifting up the hand in all these senses is to God. Therefore, —
4. Here it meaneth no more, but, I will apply myself to the keeping of them, or set vigorously about it, put my hands to the practising of “thy law with all earnestness, endeavouring to do what therein is enjoined. Two points.
I. That it is not enough to approve or commend the commandments of God, but we must carefully set ourselves to the observance of them.
II. Whosoever would do so must use great study and meditation.
DocTRiXE I. — That it is not enough to approve or commend the commandments of God, but we must carefully set ourselves to the practice of them.
1. Hearing without doing is disapproved: “I have taught you statutes and judgments, that ye should do so” (Deut.iv. 5); “Ilear, O Israel, the statutes and judgments which I speak in your ears this day, that ve may learn them, and keep, and do them” (Deut. v. 1); otherwise we deceive our own souls; “But be ye doers of the word, and not hearers only, deceiving your own selves”’ (James i. 22). We put a paralogism on ourselves, build on a sandy foundation: “Every one that heareth these sayings of mine, and doeth them not, shall be likened unto a fooUsh man which built his house upon the sand”’ (Matt. vii. 26).
2. Knowledge willK)ut practice is not right: “That servant, which knew his Lord’s will and i)repared not himself, neither did according to his will, shall be beaten with many stripes’” (Luke xii. 47). Better never known, if not done; for then they do but aggra ate our guilt, and increase our punishment.
3. Our love is not right, unless it endeth in practice. A. Christian’s love, to whatever object it be directed, must be an unfeigned love. If CJod, if the brethren, if the word of God, those words must ever soiuid in our ears: “My little children let us not love in word, neither in toniue; but in deed and in truth’” (1 John iii. IN). Do you Iole the word of God? Do it not in word and in tongue, but in deed and in truth.
4. Our delight is not right, the pleasure is but an airy, idle, and speculative delight; unless it set us about the practice of all holy obedience unto God, making it the design and business of our lives to exercise ourselves unto godliness. That showeth the reality of your delight, -when you come under the power of the truth, and are absolutely governed by it: for then you delight in them aright, as mysteries of godliness. The Lord complaineth of them that had a delight in the prophet, his voice was as pleasing to them as a minstrel, they hear the words, and do them not (Ezek. xxxiii. 32). They may delight in sublime strains of doctrine, or Hourishes of wit. Demosthenes had made a plausible speech to the Athenians; Phocion told them, that the cypress-tree is goodly and fair, but beareth no fruit. There may be flourishes of wit, but no food for hungry consciences.
5. Our commendation is not right, unless it endeth in practice. INIany may discourse of the ways of God, never speak of them but with commendation; but they do not lift their hands to this blessed work: they show some love to God’s commandments; but when it cometh to action, their hands are remiss and faint. Christ refuseth that respect of bare naked commendation: “Blessed is the womb that bare thee, and the paps that thou’ hast sucked, fnvovvye, yea, rather, blessed are they that heareth the word of God, and keep it” (Luke xi. 27, 28). We are disciples of that INIaster that did both teach and do: “The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach” (Acts i. 1). Of the Pharisees it is said: “They say, and do not” (Matt, xxiii. 3). But in Christians there must be saying and doing: “So speak ye, and 60 do, as they that shall be judged by the law of liberty” (James ii. 12), We shall be rewarded, not for speaking well, but for doing. “My hands also will I lift up.”
Well then, nothing remains but practising duties that are pressed upon you on the first opportunity. Not he that heareth, understandeth, loveth, dehghteth, commendeth, but “he that keepeth instruction,” it is, “is in the way of life” (Prov. x. 17). He that submitteth himself to be guided by God’s word, he is going the right Vv-ay to eternal life and happiness. But to set home this point more fully, I shall, —
1. Liquire, what kind of observance we must address ourselves unto.
2. Why we must thus lift up our hands, or address ourselves to our duty.
1 st. How, for the manner, must we lift up our hands? or what doing is necessary?
1. It must be universal. “Herod did many things” (Mark vi. 20). Partial reformation in outward things will not serve the turn. In sundry particulars men may yield to the word of God, but in others deny their obedience; as in some cheap observances, or such duties as cross not our lusts: but David would lift up his hands to the commandments, without distinction and limitation. Many, this they will do, and that they will do; and so do not obey God’s will, but their own: “Then shall I not be ashamed, when I have respect unto all thy commandments” (Psalm cxix, 6). “And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless” (Luke i. 6).
2. This doing must be serious and diligent. Every Christian must bend the powers of his soul, and lay out the first of his care and labour in his obedience unto God:” Work out your own salvation with fear and tiembling*’ (Phil. ii. 12). This is not a work to be done by-thc-by, but with the greatest eare and solicitude.
3. This must be our settled and our ordinary practice. To lift up our bands now and then is not enoug-h; to do a tjood thing once or rarely: no, we must make religion our business. The lilting ot” the haiuls to God’s commandments, is not a thhig done accidentally, occasionally, or in a tit of zeal, but our trade and course of life: ‘” Herein do I exercise myself, to have always a conscience void of offence towards God and towards men,” (.icts xxiv. 16), tv ToiiTii) offcJi. This was the employment of his life.
4. We must persevere or continue with patience in well-doing, notwithstanding discouragements: “Wherefore lift up the hands that hang down, and tlu! feeble knees” (Heb. xii. 12). There must be no fainting, whatever discouragement happen. As there was a great deal of do to hold uj) Moses’s hands in Israel’s conflict with Amalek. As long as he held up the rod of God, Israel prevailed: “but Moses’s hands were heavy” (Exod. xvii. 12): a sign of many infirmities, not able long to endure in spiritual exercise; for though the spirit be willing, yet the flesh is weak. But faith should still hold up our hands.
5. This lifting up the hands, or alacrious diligence, should flow from a right principle, and that is faith and love.
(1.) Faith, or a sound persuasion of God’s love to vis in Christ, that keepeth us doing: “I beseech you by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Kora. xii. 1). And, “The grace of God that bringeth salvation hath appeared to all men, teaching ns, that denying unuodliness and worldly lusts, we should live soberly, righteously, and godly in this present world” (Titus ii. 11, 12). Thankfulness to God is the great princi])le of gospel obedience.
(2.) Love: “Thy commandments, which I have loved.”” The love of Christ constraineth us’’ (2 Cor. v. 14). Nothing holdeth up the hands in a constant obedience to God, and ])crformance of his will, so nuich as a tIi4»rough love to God and his ways. Faith begets love, and love obedience. These are the true principles of all Christian actions.
6. This lifting up of the hands imports a right end. Commanded work must be done to commanded ends, else we lift up our hands to our own work. Now the true end is the glory of God: “Whether therefore ye eat, or drink, or whatsoever you do, do all to the glory of God” (I Cor. x. 3). And, “Being filled with the fruits of righteousness which are by Jesus Christ, unto the glory and praise of God” (Phil. i. 2). Gods glory must bo our main scope, not any by-respect of our own. Well then, this is, “lifting up our hands to the conunandments of God,” not doing one good work, but all; and this with a serious diligence, in our ordinary ])ractice, contiiuiing therein with patience, whatever opposition we meet with; and this out of faith, or a sincere belief of the Gospel, and fervent love, and an unfeigned respect to God’s glory.
2ndly, by such a lifting up the hands, or serious addressing ourselves to our duty, !•< necessary r My answer shall be given in a fourfold respect; God, ordinances, graces, and the Christian, who is to give an account of himself unto Ciod.
1 Ciod, Father, Son, and Iloly CJhost: Father, as a law-giver; Son, as a redeemer, and head of the renewed estate; IloIy Ghost, as our sanctilier.
(1.) God the Father, who in the mystery of redemption is represented at? our law-giver, and sovereign Lord; and will be not only known and worshipped, but served by a full and entire obedience: “And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind” (1 Chron. xxviii. 9). He hath given us a law not to be trampled upon, or despised; but observed, and kept: and that not by fear or force, but of a ready mind. Though there be an after-provision of grace for those that break his law, because of the frailty of the creature; yet, if we jjrcsume upon that indulgence, and sin much that God may pardon much, we may render ourselves incajiable of that grace: for, the more presumptuously wicked we are, the less pleasing unto God. The governor of the world should not be affronted upon the pretence of a remedy which the gospel offered; for this is to sin that grace may abound: than which wicked imagination, nothing is more contrary to Gospel grace: “What shall we say then? Shall we continue in sin that grace may abound? God forbid’’ (Rom. vi. 1). To check this conceit, God deterreth men from greater sins, as more difficult to be pardoned than less; they shall not have so quick and easy a pardon of them, as of others, nay, he deterreth men from going on far in sin, either as to the intensive increase, or the continuance in time, lest he cut them off, and withdraw his grace, and pardon them not at all: therefore he biddeth them to “call upon him while he is near”’ (Isa. Iv. 6). “Not to harden their hearts, while it is called to-day” (Heb. iii. 7, 8). Therefore if we should only consider God as our Lord and law-giver, we should earnestly betake ourselves to obedience.
(2.) If we consider the Son as redeemer, and head of the renewed estate, he standeth upon obedience: “He is the author of eternal salvation unto all them that obey him” (Heb. v. 9). As he hath taken the commandments into his own hand, he insisteth upon practice, if his people will enjoy his favour: “If ye keep my commandments, ye shall abide in my love, even as I have kept my Father’s commandments, and abide in his love” (John xv. 10). He hath imposed a yoke upon his disciples, and hath service for them to do; he being a pattern and mirror of obedience, expects the like from his people. He fully performed what was enjoined him to do, as the surety of believers; and therefore expectelh we should be as faithful to him, as he hath been to God. So, “He that hath my commandments, and keepeth them, he it is that loveth me” (John xiv. 21). No love of Christ should encourage us to cast off duty, but continue it. He taketh himself to be honoured, when his people obey: “Wherefore also we pray always for you, that God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power; that the name of our Lord Jesus Christ may be glorified in you” (2 Thes. i. 11, 12). The work of faith is obedience; and Christ is dishonoured and reproached when they disobey: “Why call ye me Lord, Lord, and do not the things which I say?” (Luke vi. 46.)
(3.) The Spirit is given to make graces operative, to flow forth: “Whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” (John iv. 14). And, “He that believeth on me, out of his bellj’ shall flow rivers of living water: this spake he of the Sinrit, which they that believeth on him should receive” (John vii. 38). Therefore, if we
474 SEllMONS ON rSAI.M CXIX.
have an inward approbation of the ways of God, unless wo lift up our hands, we resist his work.
2. With respect to ordinances: they arc all means, and means are imperfect without their end. Thing’s 7r()op «lo are of no use, unless that other thing be accomplished for which they serle: as he is a fooHsh workman that contents himself with having tools, and never worketh; for tools are in order to work; and all the nu-ans of grace are in order to practice. We read, hear, meditate, to understand our duty: Now, if we never ])ut it in practice, we use means to no end and purpose. ‘* Hear, and live;” “Hear, and do.” The word layeth out work lor us; it was not ordained for speculation only, but as a rule of duty to the creatures: therefore if we are to hear, read, meditate, we must also “lift up our hands.”
3. All graces are imperfect till they end in action; for they were not given us for idle and useless habits. Knowledge, to know merely that we may know, is curiosity, and idle speculation. So, “A good understanding have all they that do his commandments” (Psalm cxi. 10). “He judgeth the cause of the poor and the needy: was not this to know me, saith the Lord?” (Jer. x.lii. 16.) That is true knowledge that produceth its etlect. So, “By works was faith made perfect” (James ii. 23). Faith hath produced its end. So, love is perfected in keeping the coimnandments: “Whoso keepeth his word, in him verily is the love of God perfected” (1 John ii. 5); as all things are perfect when they attain their end, and their consummate estate. The plant is perfect when it riseth up into stalk, and flower, and seed; so these graces.
4. The person or Christian is jud<j:ed not only by what is believed, but what is done; not by what is approved, but what is practised. Many profess faith and love; but if it be not verified in practice, they are not accepted with God: “If ye call on the Father, who without respect of persons judgeth according to every man’s work ‘” (1 Peter i. 17). And, ‘• I saw the dead, small and great, stand before God, and the books were opened; and another book was opened, which is the book of life: and thr dead were judged out of those things which were written in the books, according to their works” (Rev. x.. 12). God will judge men according to their works, and what they have done in the flesh, whether it be good or evil: “Thev that have done good shall rise unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John V. 29). The redeemed sinner shall have his trial and judgment.
Use I — Is for the disj)roof of two sorts, preachers, and jjrofessors.
1. Preachers, if tlwy l)t” strict in doctrini-, and loose in practice, do they lift their hands to (iod’s conunandments? No; they are like the Pharisees, who ‘* bind heavy bm-dens upon others, and do not touch them with their own little finger” (Matt. x.liii.4). It is not enough to lift uj) oiu* voice in reconniiending, but we must lift up our hands in practising; lest, like a mark-stone, they show others the way to Heaven, but walk not in it them-Krlves, and contribute nothing of help by tiicir examples.
2. Profi’ssors.
(1.) That approve the word oidy. Tliero may be an idle, naked approbation: “Thou knowest his will, and approvest the things that are most excellent, being instructed out of the law” (Hom. ii. IN), f/di’o mt’/ioraprohtH/NC: they esteem these things better, but their hearts incline thi-iii to what is evil, and their reason is a slale to appetite.
(2.) That commend, as well as approve: ““Which hast the form of knowledge, and of the truth in the law” (Rom. ii. 20), but without action and practice. Have many good words; their voice, Jacob’s; but their hands, Esau’s: “What hast thou to do to declare ray statutes, or to take my covenant in thy mouth, seeing thou hatest instruction, and casteth my words behind thee?”’ (Psalm 1. 16, 17.) It pertaineth not to thee to profess religion, since thou dost not practice it, to commend the law which thou observest not, or to profess love to what thou dost not obey.
Use II — Is to press you to “lift up your hands,’” and to obey and do the things which God hath prescribed in his word. Do not rest in the notional part of religion. That which will approve you to God is not a sharp wit, or a firm memory, or a nimble tongue; but a read)’ practice. God expecteth to be glorified by his creatures both in word and deed; and therefore heart, and tongue, and hand, and all, should be employed. I will urge you with but two reasons.
1. How easy it is to deceive ourselves with a fond love, a naked approbation, or good words, without bringing things to this real proof. Whether the truth that we approve, esteem, and commend, have a real dominion over, and influence upon our practice? “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 John ii. 4). “Be ye doers of the word, not hearers only, deceiving your own souls” (James i. 22). Respect to God and his word is a true evidence of a gracious heart. Now, how shall w’e know this I’espect is real, but by our constant and uniform practice?
2. That it is not so easy to deceive God: he cannot be mocked with a vain show; for he looketh to the bottom and spring of all things: “And thou, Solomon, my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind; for the Lord seaixheth all hearts, and understandeth all the imaginations of the thoughts” (1 Chron. xxviii. 9). He searcheth our hearts, knoweth our inward disposition, whether firm, strong, or jiroductive of obedience. Now, to him you are to a2iprove yourselves, and he will not be mocked with lying pretences and excuses: “Be not deceived, God is not mocked” (Gal. vi. 7). The all-seeing God cannot be blinded: he knoweth our thoughts afar ofl”, and seeth all things in their causes; much more can he judge of effects: therefore, whatsoever illuminations we pretend unto, if we do not live in the obedience of the commands of self-denial, humility, justice, patience, faith, and love, he can soon find us out. If our actions do not correspond to our profession, it is a practical lie, which the Lord can easily find out.
DocTEiNE II. — Whosoever would lift up his hands to God’s commandments, and seriously address himself to a course of obedience, must use much study and meditation.
On the one side, non- advertency to heavenly doctrine, is the bane of many: “When any one heareth the word of the kingdom, and understandeth it not,” 1X7] aavikvTOQ, non advertit ammum, “then cometh the wicked one, and catcheth away that which was sown in his heart” (Matt. xiii. 19). And so, “If any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass; for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was” (James i. 23, 24). God’s great complaint of his people is, that they will not consider:” The ox knoweth his owner, and the ass his master’s crib; but Israel doth not know, my people doth not ‘17G SERMONS OX rSAI.M ex IX.
consider’’ (Isa. i. 3). So, “I hearkened and heard, but they spake not aright; no man repented him of his wickedness, saying, A’hat Ijavc I doner“’ (Jer. viii. 6.) The Heathens have commended such recollection. On the other side, the Scripture recommendeth meditation as one great help to obedience. Lydia’s conversion is described by attendency; the I^ord oi)cned her heart,” that she attended unto the things which were spoken by Paul” (Acts xvi. 14): because that is the first step to it; minding, chousing, prosecuting. So, the man that will benefit by the word of God is he that “looketh into the perfect law of lil)erty, and continueth therein;“’ that is, abideth in the view of these truths; for a glance never converted nor warmed the heart of any man; ‘’ This man being not a forgetful hearer, but a doer of the work, this man shall be blessed in his end’” (James i. 25). Now, more particularly, Why meditation is necessary?
1. To know the mind of God, and understand our duty. A superficial knowledge hath no efiicacy and hold upon us; therefore, by deep meditation, search, and study, we come to be more thoroughly acqviainted with the mind of God revealed in his word. We are bidden to dig for knowledge as for silver (Prov. ii. 4). Mines do not lie on the surface, but in the bowels of the earth. Every day we should get more knowledge: “Be w transformed by the renewing of your minds, that ye may prove what is that good, and acceptable, and perfect will of God”’ (Rom. xii. 2). And, “Be ye not unwise, but understanding what the will of the Lord is” (Eph. v. 17). Now, we cannot know this, without a serious search and incpiiry into the rule of duty. There nuist be an accurate search; spiritual knowledge will not drop into our mouths. There are many clouds of ignorance and I’olly that yet hover in the minds of men, and they are dispelled more and more by a sound study of the Scriptures.
2. To keep up a fresh remembrance of our duty. Oblivion and inconsideration is a kind of ignorance for the time; though we habitually know a thing, yet we do not actually know a thing, till we consider of it: “They consider not that they do evil”’ (Eccl. v. 1). So, “They consider not in their hearts, that I remember all their wickedness” (IIos. vii. 2). That which we consider, is always before us; but that which we consider not, is forgotten, laid by, and the notions which we have about them are, as it were, laid asleej), they work not: but now, frequent meditation keepeth these things alile.
3. Meditation is necessary to enkindle our affections. Ati’ections are stirred by thoughts, as thoughts bj- objects. The truth cannot come home to our hearts, till we think of it again and again: we have no other natural wav to raise affection; and we must not think that grace workelh like a charm, in a way contrary to the instituted order of nature. No; the heart of man nuist be besieged with frecpient and powerful thoughts, bcf(jre it will yield to God, and give entertainment to his truth and ways. Tlnre is no coming at the heart, but by the mind; and the mind nuist be serious in whatever it represents, to gain the heart: that is, we must meditate. The De il watcheth our postures; he seeketh to catch these thoughts out of our mind, as soon as he seeth that we begin to be serious (Matt. xiii. IfO-
4. Meditation is necessary to show our love: “My hands also will I lift up unto thy conunandments, which I have loved, and I will meditate in thv statutes.” ‘* His delidit is in the law of the Lord, and in his law doth he meditate day and night” (Psahn i. 2). “And I will delight myself in thy commandments, which I have loved”’ (Psalm cxix. 47), The mind will muse upon what we lole; as thoughts stir affections, so affections stir up thoughts; for in all moral things there is a avKloykviy(Ji£, a pleasing object will be much revolved in our mind, and frequently thought of.
The Use is for direction to us. When you have heard the word, remember what you hear, and apply it to yourselves by serious inculcative thoughts. So, when you read the word, do not only understand it, but think of it again, and again, and again: “Set your hearts unto all the words which I testify among you this day,” saith Moses to the Israelites (Dent. xxxii. 46). So Christ: “Let these sayings sink down into your ears” (Luke ix. 44). Truths never go to the quick of the affections, but by serious and ponderous thoughts. You will not lift up your hands, till the truth sink into the heart. You read chapters, hear sermon after sermon, they do not stir you, or it is but a little, for a fit, like a man that hath been a little warming himself by the fire, and goeth away, and is colder than he was before. Oh, Christian, this means is not to be neglected, no more than reading or hearing, because of its great use, both for first conversion, and continual quickening.
L For first conversion. A man cometh to himself by serious thoughts of those great and important truths which are delivered in the word of God: “And when he came to himself, he said,” &c. (Luke xv. 17). “All the ends of the world shall remember, and turn unto the Lord” (Psalm xxii. 27). “I thought on my ways, and turned my feet unto thy testimonies” (Psalm cxix. 59).
2. For continual quickening. Musing maketh the fire burn. The greatest things will not move us, if we do not think of them: “What shall we then say to these things? If God be for us, who can be against us?” (Rom. viii. 31.) “Lo, this we have searched it, so it is, hear it, and know thou it for thy good” (Job v. 27). The benefit of sound doctrine consists in the application thereof by the hearers. When men have spent their time and strength to find a good lesson for us, shall not we think of it?