Psalm 119:51

Vkksk .51. — T/it’ jvoml J/iirr Inul nir t/rrntlif in th’risiou: ijcl hare I not declined from ihy lun

In these wonls are, —

1. David’s temptation.

2. His constancy and j)erseverance in his duty, notwithstandinu that temjitation.

I’iist, In tlir tiMiiptation observe. —

Ist, The la-rsons from whoui the temptation did ari?c, “the proud.” The wicked are called so for two reiisous.

1. Because either they despise God, and contemn his ways, which is the greatest pride that can fall upon the heart of a reasonable creature: “haters of God, despiteful, proud” (Rom. i. 30).

2. Or else, because they are drunk with word!y- felicity. In the general, scoffing cometh from pride. What is “He scorneth the scoi-ners, and giveth grace unto the lowly” (Prov. iii. 34); is “He resisteth the proud, and giveth grace to the humble” (James iv. 6).

2ndly, Observe the kind or nature of temptation; he was “had in derision.” This may be supposed either for dependence on God”s promises, or for obedience to his precepts. Atheistical men that wholly look to the pleasing of the Hesh, and the interest of the present world, make a mock of both. We have instances of both in Scripture.

1. They make a mock of reliance upon God when we are in distress; think it ridiculous to talk of rehef from Heaven, when earthly power faileth: “They laugh me to scorn; saying. He trusted on the Lord” (Psalm xxii. 7, 8). The great promise of Christ’s coming is flouted at by those mockers: “There shall come in the last days scoffers, walking after their own lusts, and sajing. Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were fi-om the creation” (2 Peter iii. 3, 4). Such scoffers are in all ages, but now they overflow. These latter times are the dregs of Christianity, in which such kind of men are more rife than the serious worshippers of Christ. At the first promulgation of the Gospel while truths were new and the exercises ot Christian religion lively and serious, and great concord among the professors of the Gospel, they were rare and unfrequent. Before men’s senses were benumbed with the frequent experiences of God’s power, and the customary use of religious duties, and the notions of God were fresh and active upon their hearts, they were not heard of: but when the profession of Christianity grew into a form, and national interest; and men fell into it by the chance of their birth, rather than their own choice and rational conviction; the church was pestered with this kind of cattle. But especially are they rife among us, when men are grown weary of the name of Christ, and the ancient severity and strictness of religion is much lost; and the memory of those miracles and wonderful effects by which our religion was once confirmed, almost worn out; or else questioned and impugned by subtle wits, and men of a prostituted conscience. Theiefore, now are many mockers and atheistical spirits everywhere, who ask, “Where is the promise of his coming?” question all; and think that there are none but a few credulous fools that depend upon the hopes of the Gospel.

2. Their obedience to his precepts: and so, whosoever will be true to his religion, and live according to his baptismal vow, is set up for a sign of contradiction to be spoken against. It is supposed the mocking by the Heathen of the Jews is intended in these words: “Depart ye, it is unclean, depart, depart, touch not, when they fled away, and wandered’’ (Lam. iv. 15). The words are somewhat obscure, but some judicious interpreters understand them of the detestation of the Jewish religion, their circumcision, their Sabbaths, &c. But, however that be, certainly the children of God are often mocked for their strict obedience, as well as their faith.

3rdly, Observe the degree, “greatly.” The word noteth “continually,” the Septuagint translate it by ff<f>6c(pa, the vulgar Latin by ?-sqzie valde.

and nsqup lonqe. TUey ikridcd hiui with all possible bitterness; and day by day they had their scolls for him, so that it was both a fj:rielous and a perpetual temptation.

Secondly, His constancy and perseverance in the duty, that is set forth.

1. By the rule in the word, “thy law.” If we have God’s law to justify our practice, it is no matter who condemneth it: we have God’s warrant to set against man’s censure. It nmst be God’s way wherein we seek to be approved; otherwise our reproach is justly deserved, if it be for obstinacy in our own fancies.

2. The firmness and strictness of his adherence, ‘• I have not declined.” The word signifies either to turn aside, or to turn back. Sometimes it is jMit for turning aside to the right hand or to the left: as “Thou shalt not decline from the sentence which they shall show thee, to the right hand nor to the left’’ (Deut. xvii. I i). Sometimes for turning back: “My foot had held his steps, his way have I kept, and not declined; neither have I gone back from the commandment of his lips “(Job xxiii. 11). As it is taken for turning aside, it noteth error and wandering; as it is taken for turning back, it noteth aposta.sy and defection. Now David meaneth that he had neither declined in whoh; nor in part; luiderstand it of his faith: all their scoffs and bitter sarcasms did not discourage him, or tempt him to forsake his hold, or let go the comfort of the promise. Understand it of his obedience, he still closely cleaved to God’s way. A declining implieth an inclining first. Well, then, David did not only keep from open apostasy, but from declining or turning aside in the least to any hand. Testimonies we have of his integrity in Scrij)ture: ‘” David kept my connnandmcnt, and followed me with all his heart to do only that which was riirht in my eyes” (1 Kings xiv. 8). His great blemish is men’ioned elsewheie: ‘• David did that which was yVj;. in the eyes of tlu; Lord, and turned not aside from anythini,’ which he commanded him all the days of his life, sale only in the matter of L’riah the Ilittite” (1 Kings xv. .5). However, the derision of his enemies made him not to warp.

DocTKiNK. — That a Christian should not suflVr himself to be flouted out of his religion, either in whole or in i)art: or, no scorn and contempt cast upon us should draw us frt)in our obedience to (Jod.

In the managing of it observe, —

1. Tlial a holy lil’i- is apt to be made a scorn by carnal men.

2. That this as it is an usual, so a grievous temptation.

3. That yet this should not move us either to open defection, or jjartial declining.

1 st, That a holy life is apt to be made a .scorn by carnal men; anil they that abstain from iniquity are as owls among their neighbours; the wonder, and the reproach of all that are al)out them. To evidence this, I sh.’dl give you an account of some of the scorns which are cast upon religion, with the reasons of them.

1. Some of the scorns are these: —

(1.) Seriousness in religion is counted mopisluiess and melancholy. AVhen men will not flant it, and rant it, and please the flesh as others do, but take time Otr meditation, and prayer, and praise, then they are mopish.

(2.) Self-denial, when upon hopes of the world to come, they u’row dead to present interests, an<l can lia/.ard fliem for (iod, and can forsake nil for a nake<l Christ, the world thlMkefh flils humorous follv. To do all things by the prescript of the word, and live upon the hopes of an unseen world, is by them that would accommodate themselves to present interests, counted madness.

(3.) Zeal in a good cause is in itself a good thin?: “It is good to be zealously affected always in a good thuig “’ (Gal. iv. 18); but the world is wont to call good evil. As astronomers call the glorious stars by horrid names, the serpent, the dragon’s tail, the greater or lesser bear, the dog-star; feo the world is grossly guilty of misnaming. God will not be served in a cold and careless fashion. See Rom. xii. 1 1: ^kovrsg 7rv£u/i«ri, “fervent in spirit, serving the Lord.” But this will not suit with that lazy and dull pace, which is called temper and moderation in the world.

(4). Holy singularity, as Noah was an upright man in a corrupt age: “Noah walked with God” (Gen. vi. 9). And we are bidden “not to be conformed to this world” (Rom. xii. 2). Now, because they would have none to upbraid them in their sins, and to part ways, and the number of the godlj is fewer, they count it a factious singularity in them that walk contrary to the course of the world, and the stream of common examples.

(5.) Fervour of devotion and earnest conversing with God in humble prayers, is called imposture and enthusiasm. The world, who are wholly sunk in flesh and matter, are little acquainted with these elevations and enlargements of the Spirit, think all to be imposture and enthusiasm. And though praying by the Spirit be a great privilege, “praying in the Holy Ghost” (Jude 20f; “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself helpeth our infirmities with groanings which cannot be uttered” (Rom. viii. 26); “I will pour upon you the Spirit of grace and of supphcation” (Zech. xii. 10); yet it is little relished by them. A flat dead way of praying suiteth their gust better. Christ compareth the duties of the Gospel, fasting with prayer in the Spirit, to new wine, which will break old bottles (Matt. ix. 17); but the duties of the Pharisees, to old, dead, and insipid wine: thei’e is no life in them.

(6.) Serious speaking of God and heavenly things, is in the phrase of the world, canting. Indeed, to speak swelling words of vanity, or an unintelligible jargon betrayeth religion to scorn; but a pure lip and speech seasoned with salt, and that holy things should be spoken of in a holy manner, our Lord requireth.

(7.) Faith of the future eternal state is esteemed a fond credulity by them who affect the vanities of the world, and the honours and pleasures thereof. They are all for sight and present things, and Christianity inviteth us to things spiritual and heavenly. Now, to live upon the hopes of an unseen world, and that to come, they judge it to be but foppery and needless superstition. Thus do poor creatures, drunk with the delusions of the flesh, judge of the holy things of God.

(<S.) The humility of Christians, and their pardoning wrongs, and forgiving injuries, they count to be simplicity or stupidness, though the law of Christ requireth us “to forgive others, as God for Christ’s sake hath forgiven us.’”

(9.) Exact walking is scrupvdosity and preciseness, and men are more nice than wise; which is a reproach that reflecteth a mighty contempt upon God himself: that when he hath made a holy law for the government of the world, that the obeying of this law should be derided by professed Christians; the scorn must needs fall on him that made the law, VOL. I. ’ 2 k

498 SERMONS ON PSAI.M CXtX.

and gave us these commands. If lie be too precise that imperfectly obeyed God, what will you say of God himself, who conunaudcth more than anv of us all i)erfi)rni(th r Tluis the children of God are not only reproached as hypocrites, but derided as fools; and it is counted as a part of wit and breeding to droll at the serious practice of godliness, as if religion were but a foppery.

2. The reasons of this are these, —

(1.) Their natm-al bhndness: “The natural man receiveth not the things of the Si)irit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned” (I Cor. ii. 14). They are incompetent judges: ‘• ‘isdom is too high for a fool “(Prov. xxiv. 7). Though by nature we have lost our light, yet we have not lost our pride: “• The sluggard is wiser in his own conceit, than seven men that can render a reason” (Prov. xxvi. 16). Though their way in religion be but a sluggish, lazy, and dead course; yet they have a high conceit of it, and censure all that is contrary, or hut a degree removed above it. From spiritual blindness it is that carnal men judge unrighteously and perversely of God’s serlants, and count zeal and forwardness in religious duties to be but folly and madness.

(2.) Antipathy and prejudicate malice. The graceless scoff at the gracious, and the profane at the serious; there is a different course, and that producetli difference of affections: ‘• The world will love its own, but because I have chosen you out of the world, therefore the world hateth you” (John xv. 19). And they manifest their malice and hatred this way by evil speaking, “• speaking evil of you” (1 Peter iv. 4).

’ (3.) Want of a closer view. Cinistians complained in the primitive times that they were condemned unheard, cut r,”/r <pi)yi))v, and (ta ro oyojia, without anv particular incpiiry into their principles and practices. And Tertullian saith, nnh’ntes auditis, 6’C., they would not inquire, because they had a mind to hate. A man riding afar off seeing peojjle dancing, would think they were mad, till he draws near and observes the harmonious order. They will not take a nearer view of the regularity of the ways of God, and therefore scoff at them.

(4.) Because you do by your ])ractice condemn that life that they affect: The world hateth me, because I testify that their deeds are evil “(John vii. 7).” I5v faith Noah, l)eing warned of God of things not seen as vet, moved with fear, prejjared an ark to the saving of his house; by the which he condenmed th<’ world’ Ileb. xi. 7). Now, they would not have their guilt revived; and therefore since they will not comip up to others by a religious imitation, they seek to bring others down to themselves by scoffs, reproaches, and censures.

(.’).) They are set a work by Satan, thereby to keep off youni; beginners, and to discourage and molest the godly themselves: for bitter words pierce deep and i-nter into the very soul.

2ndlv, It is a grievous tem))tation, it is reckoned in Scripture amoiiu’ the persecutions: ‘’Ashe that was born after t be flesh, persecuted him that was born after the Spirit, even so it is now “’ ((Jal. iv. 29). He mi-aneth those bitter moekings that Isaac did suffer from Ishmael: “And Sarah saw the son <)f Ilagar the Kgyptian, whii h she bad borne unto Abraham, mocking” ((Jen. xxi. 9). When the wicked nioek at our interest in God, shame our confidence, the church com])laineth of it:” We are filled with the srorninj; of thosi; that are at case, and with the contemj)! of tht-SrHMON LVII. VEKSE LI. 499

proud” (Psalm cxxiii. 1); the insultatioiis of those that live in full pomp, over the confidence and hope the saints have in God. So we read that the servants of God were “made a gazing stock both by reproaches and afflictions’” (Heb. x, 33); again, “of cruel mockings” (Heb. xi. 36.) It is more grievous when they mock and persecute at the same time: there is both pain and shame. The parties mocked were God’s saints, the parties mocking were their persecutors and enemies; which proved sometimes to be their own brethren, of the same nation, language, kindred, religion. In short, these mockings issue out of contempt, and tend to the disgrace and dishonour of the party mocked; they make it their sport to abuse them. David saith,” Reproach hath broken my heart ‘’ (Psalm Lxix. 20).

3rdly, This should not move us either to open defection or partial declining, for these reasons: —

1. It is one of the usual evils wherewith the people of God are tempted. Now, a Christian should be fortitied against obvious and usual evils. Let no man that is truly religious think that he can escape the mockage and contempt of the wicked. Jesus Christ himself endured the “contradiction of sinners” (Heb. xii. 3); and the rather, that we might not wax weary and iaint in our minds. This is a part of his cross which we must bear after him. The Pharisees derided his ministry: “‘The Pharisees also who were covetous, heard all these things, and derided him “(Luke xvi. 14). They flouted at him when he hung on the cross; “They that passed by him, reviled him, wagging their heads, and saying. Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests mocking him with the scribes and elders, said, He saved others, himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God, let him deliver him now, if he will have him: foi’ he said, I am the Son of God. The thieves also which were crucified with him, cast the same in his teeth “(Matt, xxvii. 39 — 44). So,” Some mocked, and said, What will this babler say?” (Acts xvii. 18.) Well, then, since it is an usual evil which God”s children have suffered, it should be the less to us. Little can the wicked say, if they cannot scoff; and little can we endure, if we cannot abide a bad word. There needs no great deal ado to advance a man into the chair of scorners; if they have wickedness and boldness enough, they may soon let fly.

2. This as well as other afflictions are not excepted out’of our resignation to God. We must be contented to be mocked and scorned, as well as to be persecuted and molested. It is mentioned hi the beatitudes, ‘” Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake” (Matt. v. 11).

3. Railing and calumniating will never prevail with rational and conscientious men to cause them to change their opinions. To lea e the truth because others rail at it, is to consult with our affections, not our judgments. Solid reasoning convinceth our judgments, but raillery is to our affections; and a rational conscientious man is governed by an enlightened mind, not perverse and preposterous affections: “Be ye not unwise, but imderstanding what the will of the Lord is” (Eph. v. 17). Therefore an honest man will not quit truth, because others rail; no, he looked to his

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500 SERMONS ON rs.vi.M rxix.

rule and warrant. A man will nut be railed out of errors: nay” often, they are the more rooted because ill-confuted.

4. It is the duty of Gods childri’u to justify wisdom: “Wisdom is justified of her children” (Matt. xi. 19). What is it to justify wisdom? Justification is a relative word opposed to crimination; so, to justify is the work of an advocate; or to condeujuation, so it is the work of a judge. The children of wisdom dischary’c both parts; they plead for the ways of God, and exalt them: so much as others deny them, they value them, esteem them, hold them for good and right. When they are never so much condenmed, and the more despised, the more zealous the saints will be for them:” I will yet be more lile.’’

5. Carnal men at the same time apjjrovc what they seem to condcnm; they hate and fear strictness: “Herod feared John. becaus<’ he was a just man, and a holy, and observed him” (.Mark vi. 20). They scotf at it with their tongues, but have a fear of it in their consciences: they revile at it while they live, but what mind are they of when they come to die r then all speak well of a holy life, and the strictest obedience to the laws of God: “Let me die the death of the righteous, and let my last end be like his” (Num. xxiii. 10);” Give us of your oil, for our lamps are gone out’’ (Matt. xxv. 8). Oh, that they had a little of that holiness and strictness which they scoffed at, whilst they were pursuing their lusts. How will men desire to die, as carnal and careless sinners, or as mortified saints r Once more, they approve it in thes’i, and condemn it in liifputhrsi. All the scoffers at godliness within the pale of the visible church, have the same Bible, baptism, creed, pretend to believe in the same God and Christ, which they own with those whom they oppose. All the difference is, the one are real Christians, the other are nominal; some profess at large, the others j)ractise what they profess; the one have a religion to talk of, the others to live by. Once more, they approve it in the form, but hate it in the jiower. A jiicture of Christ that is drawn by a painter they like, and the forbidden image of God made by a carver they will reverence and honour, and be zeaU>us for; but the ini;tge of Ciod fVamrd by the Spirit in the hearts of the faithful, and (lescril)cd in the lilts of the heavenly and the sanctified, this th(y scorn and scoff at.

C). Their jufigmciit is perxcrse, not to be stood upon. Tluy covuit the children of God foolish and crack-brained; the crimination may be justly retorted: their way is folly and madness, for they go dancing to their destruction. Though there l)e a God l)y whom and for whom they were made; and from whom they are fallen, and that they cannot be happy but in returning to him again; yet they cany it so, as if there were no misery but in bodily and worldly things, no happiness but in ])leasing the senses. The beginning, ])rogress, and end of tiuir course is from tlninsehes, in themselves, and to then)selves. They ))our out their hearts to inconsidi-rable toys and trifies, and will neither admit information of their error, nor reformation of their practice till death destroy them. They neglect tluir main business, and leave it undone, and run uj) and down they know not why, like children that foll:>w a bubble i)lown out of a shell of soap, till it break and dissolve. Now, should those that are flying from wrath to come, and seeking after (iod and their happiness be discouraged, because these mad and merry worldings scoff at them for their dilig«nt .seriousness? surely we should deride their derisions, contemn their contempt, who

SEK^ICN LVII. Y1::RSE LT.

despise God and Christ, and their salvation. Should a Avise man be troubled because mad men rail at liiiu? if they gloiy in their shame (Phil. iii. 19), we nmst not be ashamed of our glory, nor ashamed to b(^ found praying rather than sinning. If they think you fools for preferring Heaven before inconsiderable vanities, remember they can no more judge of these things than a blind man of colours.

7. If some dishonour, others will honour us who are better able to judge: “In whose eyes a vile person is contemned; but he honoureth them that fear the Lord “’ (Psalm xv. 4). Some have as low an opinion of the world, as the carnal world hath of the certainty of God’s word. They who labour to bring piety and godliness into a creditable esteem and reputation, will pay a hearty honour and respect to every good and godly man: “By honour and dishonour, by evil report and good report, as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold we live; as chastened, and not killed” (2 Cor vi. 8, 9); contumeliously used by some, and reverently by others; vilihed and contemned, counted deceivers by some, yet owned by others as faithful dispensers of the truth of God; not esteemed and looked on by some, by others owned and valued: thus God dispenseth the lot of his servants.

8. A Christian should be satisfied in the approbation of God, and the honour he puts upon him: “How can ye believe, that receive honour one of another, and seek not the honour that cometh from God only “’ (John V. 44). If God hath taken him into his family, and hath put his image upon him, and admitted him into present communion with him, and giveth him the testimony of his Spirit to assure him of his adoption here, ami will hereafter receive him into eternal glory, this is enough and more than enough to counterbalance all the scorn of the world, and the disgrace they would put upon us. If God approve us, should we be dejected at the scorn of a fool? is the approbation of the eternal God so small in our eyes, that everything can weigh it down, and cast the balance with us? Alas, their scorning and dishonouring is nothing to the honour which God puts upon us.

9. There is a time when the promised crown shall be set upon our heads, and who will be ashamed then, the scofler, or the serious worshipper of Christ? God is resolved to honour Christ’s faithful servants: “If any man honoureth me, him will my Father honour” (John xii. 26). He will honour us at death, that is our private entrance into Heaven; but he wdl much more honour us, more publicly at the day of judgment, when we shall be owned: “I will confess his name before my Father, and before his angels”’ (Rev. iii. 5). and Christ shall be admired for the glory he puts upon a poor worm, ‘■ When he shall come to be glorified in his saints, and to be admired in all them that believe” (2 Thes. i. 10). The wicked shall be reckoned with, called to an account by Christ: “The Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches, which ungodly sinners’have spoken against them” (Jude 14, 15); yea, judged by the saints: “Do ye not know that the saints shall judge the world?” (I Cor. vi. 2.) “The upright shall have dominion over them in the morning” (Psalm xlix. 14), “that is, in the morning of the resurrection the saints shall be assumed by God to assist in judicature, and shall arise in a slorious maimer, when the earth shall give up her dead. If this be

SEUMOXS OX rSALM CXIX.

not enough lur us to count trbulance the ncorn of the world, we are not Christians.

I’sK. — It is to pcrsiiade us to hold on our course, notwitiistandintr all the scorns and reproarhes which arc cast upon the despised ways of God. Now to this end I shall give you some directions.

1. He sure that you are in God’s way, and that you have his law to justify your practice, and that you do not make his reliirion ridiculous by ])ultini; his glorious name upon any foolish fancies of vour own. A man that dirt’ers from the rest of (“hristians had need of a very clear liirht, that he may honour so nmch of Christianity as is owned, and may be able to A indicate his own j)articular way wherein he is engaged. The world is loath to own anythini: of God, and needless dissents justify their prejudice. I know a Christian is not infallible; besides his general godly course, he may have his particular slips and errors; yet, because the woild is apt to take prejudice, we should not but upon the constraining evidence of con science, enter upon any ways of dissent or contest, lest we justify their general hatred of godliness by our particular error.

2. Take up the ways of God without a bias, and look straight forward in a course of godliness: “Let thine eyes look right on. and thine eye-lids straiijht before thee” (Prov. iv. 25); tJiat is, look not asquint upon any secular encourai,’ements, but have thine eye to the end of the journey; make God as thy witness, so thy master and judge.

3. Take heed of the first dechnings. God’s saints may decline somewhat in an hour of temptation, and yet he sincere in the main. Now. evil is best stopped in the beginning:” Consider him that endured such contradiction of sinners, lest ye be weary and faint in your mind’ (Heb.xii.3). ^’eariness is a lesser, and fainting a hiirher de<rree of deficiency. I am weary before I faint, before the vital power retireth, and leaveth the outward part senseless.

I. Since the proud scoff, encounter pride with humility. Mocking is far more grievous to the proud who stand upon their honour, than to the lowly and humble: therefore be not too desirous of the applause of men, e.-specially of the blind and ungodly world: make no great matter of their coulempt, and scorn, or slander.