Psalm 119:52
Vkuse 52. — n-iifcuihcrcd tlnj jujtimenfs of old, O Lord: and hacecotufortrd inifsclj’.
The man of God had comi)lained in the former verse, that the proud hal him greatly in his help against that temptation is recorded in this verse; where observe, —
1. DaNids practice, ‘’I remembered thy judgments of old.”’
2. The effect of that meditation, “and have comforted myself.” The explication will be by answerinir two cpiestions.
1st, What is meant by ;;//.s7/y>//rt///;^, judirments r The word is used in Scripture either for laws enacted, or judLTinents executed acctmling to those laws. The one may be called the judgments of his mouth, as. “Hemember his marvellous works that he hath done, his wonders, ami the judginents of hi- mouth” IValm e. r*. the other, ihc jiidLMni iiip of his jiand.
As both will bear the name of judgments, so both may be said to be ‘’ of old.”’ His decrees and statutes which have an eternal equity in them, and were graven upon the heart of man in innocency, may well be said to be of old: and becavise from the beginning of the M’orld God hath been punishing the wicked, and delivering the godly in due time, his judiciary dispensations may be said to be so also. The matter is not much whether W’e interpret it of, either his statutes or decrees, for they both contain matter of comfort, and we may see the ruin of the wicked in the word, if we see it not in Providence. Yet I rather interpret it of those righteous acts recorded in Scripture, which God as a just judge hath executed in all ages, according to the promises and threatenings annexed to his laws. Only in that sense I must note to you, judgments imply his mercies in the deliverance of his righteous servants, as well as his punishments on the wicked: the seasonable interpositions of his relief for the one in their greatest distresses, as well as his just vengeance on the other notwithstanding their highest prosperities.
2ndly, What is meant by comfort? Comfort is the strengthening the heart against evil, when either, —
1. Faith is confirmed,
2. Love to God increased,
3. Hope made more lively.
Now these providences of God suited to his word, comforted David, had more power and force to confirm and increase these graces, than all the atheistical scoffs to shake them: for he concluded from these instances, that though the wicked fiourish, they shall perish; and though the godly be afflicted, they shall be rewarded: and so his faith and hope and love to God, and adherence to his ways was much encouraged. Comfort is sometimes spoken of in Scripture as an impression of the comforting spirit, sometimes as a result from an act of our meditation; as here, ‘• I comforted myself.”’ These things are not contrary but subordinate. It is our duty to meditate on God’s word and providence, and God blesseth it by the influence of his grace; and the Sjjirit may be said to comfort us, and we also may be said to comfort ourselves.
DocTRiXE. — That the remembrance of God’s former dealings with his people, and their enemies in all ages, is a great relief in distress.
The man of God is here represented as lying under the scorns and oppressions of the wicked. What did he do to relieve himself? “I remembered thy judgments of old, and have comforted myself.”’ So elsewhere, this was his practice: “I have considered the days of old, the years of ancient times” (Psalm lxxvii. 5); again, “I w’ill remember the works of the Lord; surely I will remember thy wonders of old. I will medidate also of all thy work, and talk of thy doings” (verses 11, 12); yet again, “I remember the days of old, I meditate on all thy works: I muse on the work of thy hands” (Psalm cxliii. 5). Thus did David often consider with what equity and righteousness, with what power and goodness, God carried on the work of his providence toward his people of old. The like he presseth on others: “Remember the marvellous works that he hath done; his wonders, and the judgments of his mouth” (Psalm cv. 5). Surely it is our duty, and it will be our comfort and relief.
I shall dispatch the point in these considerations.
1. That there is a righteous God that governeth the w orld. All things
•OOI SERMONS OX PSALM CXIX.
are not hurlfd up and down by chance, as if the benefit we receive were only a iood hit, and tlu’ misery a mere misfortune. No; all tinners are ordered In’ a powerful, wise, and just God; his word doth not only discover this to us, but his works: “So that a n)an shall say, Verily there is a reward for the ritrhteous; verily there is a God that judgeth in the earth” (Psalm lviii. 11); that is, many times there are such providences, that all that behold them, shall see, and say, that irodliness and holiness are mutters of advantaie and benefit in this world, abstracted from the rewards to come; and so an infallible evidence that the world is not governed by chance, but administered by an almitihty, all-wise, and most just Providence. So elsewhere: “The Lord is known by the judtrment which he executeth” (Psalm ix. 16). By some en)inent instances God showeth himself to be the judge of the world, and keepeth a peity sessions, before the day of general assizes. Upon this account, the saints beg the Ivord to take off the veil from his providence, and to appear in protecting, and delivering his children, and ])unishing their adversaries: ‘’ O thou Judge of the earth, show thyself” (Psalm xciv. 1, 2). He is the sujn-cme governor of the world, to whom it belongeth to do right.
2. This righteous God hath made a law according to which he will govern, and established it as the rule of commerce between him and his creatures. The precept is the rule of our duty; the sanction is the rule of his proceedings; so that by this law we know what we must do, and what we may expect from him. Man is not made to behnlless, and ungoverned, but hath a conscience of good and evil, for without the knowledge of God’s will, we cannot obey him; nor can we know his will, unless it ])e some v.ay or other revealed. No man in his wits can expect that God should speak tous immediately and by oracle; we cannot endtire his voice, nor can we see him, and live: therefore, he revealed his mind by the light of natme, and by Scripture, which giveth us a clearer and more perfect knowledge of his will. Certainly those that live under that dis- ])ensation, must expect that G(r will deal with them according to the tenour of it. The Apostle telleth us: “As many as have sinned without law, shall also j)erish without law: and as many as have sinned in the law, shall be judged by the law” (Rom. ii. 12). fiod hath been explicit and clear with them, to tell them what they should do, and what they should exj)ect.
3. In the com-se of his dispensations he hath showed from the beginning of the world unto this day, that he is not unmindful of this law, that the observanee of this rule bringith suitable blessings, and the violation of it the threatened judnments: “The wrath of (Jod is rcvipaled from Heaven against all uuixodliness, and unrighteousness of men” (Kom. i. 18). The iinj)ious, and the unriLrliteous, are breakers (»f either table, and the wrath of Ciod is denounced and executed upon l)oth, if there be any notorious violation of either. For, in the day of (iods patience, he is not quiik and severe uj)on the world: “Every transgression and disol)edience received a just recompense of reward” (Heb. ii. 2); thereby his word is owned. Kxecution we say is the life of the law, it is but words without it, anil can neither l)e a ground of snflieient hope in the promises, nor fear in the comminations. When pmiishments are iiillicled it siriketh a greater terror; when the olfenders are pimished, the ol)servers rewarded, then it is a buio rule of commerce between us and (iod.
SKllMOX LVIII. — VERSE LII.
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4. That the remembrance of the most illustrious examples of his justice, power, and goodness, should comfort us, though we do not perfectly feel the effects of his righteous government.
(1.) I will prove we are apt to suspect God’s righteous administrations when we see not the efiects of it; when the godly are oppressed with divers calamities, and the wicked live a life of pomp and ease, flourishing in prosperity and power, according to their own hearts’ desire, they are apt to think that God takctli no care of worldly affairs, or were indifferent to good and evil, as those profane atheists: “Every one that doth evil, is good in the sight of the Lord, and he delighteth in him; or, Where is the God of judgment?” (Mai. ii. 17.) As if God took pleasure in wicked men, and were no impartial judge, or had no providence at all, or hand in the fjovernment of the world. Temptations to atheism begin ordinarily at the matter of God’s providence. First, men carve out a providence of their own; that God loveth none but whom he dealeth kindly with in the matters of the world; and if his dispensations be cross to their apprehensions, then his providence is not just. Nay, the people of God themselves are so off’ended, that they break out into such words as these:” How doth God know? is there knowledge in the Most High? Behold, these are the ungodly, who prosper in the world, they increase in riches. Verily I have cleansed my heart in vain, and washed my hands in innocency’’ (Psalm lxxiii. 11 — 13). They dispute within themselves. Doth God indeed so discern and take notice of all this? how cometh it about that he permitteth them? for it is visible that the wicked enjoy the greatest tranquillity and prosperity, and have the wealth and greatness of the world heaped upon them: then what reward for purity of hearts or hands, or the strict exercise of godliness? Till God doth arise, and apply himself to vindicate his law, these are the thoughts and workings of men’s hearts; at least it is. a great vexation and trouble even to the godly, and doth tempt them to such imaginations and surmises of God.
(2.) I shall prove that the remembrance of his judgments of old is one means to confirm the heail, for so we are enabled to tarry till God’s judgments be brought to the effect. We see only the beginning, and so, like hasty spectators, will not tarry till the last act, when all errors shall be redressed. We shall make quite another judgment of Providence, when we see it altogether, and do not judge of it by parts. Surely then they shall see, there is “a reward for the righteous; there is a God that judgeth in the earth.” At first none seem so much to lose their labour, and to be disregarded by God as the righteous, or to be more hardly dealt withal; but let us not be too hasty in judging God’s work, while it is a-doing, but tarry to the end of things. In the word of God we have not only promises, wdiich are more firm than Heaven and earth, but instances and examples of the afflictions of the righteous, and their deliverance: therefore, let us but suspend our censure, till God hath put his last hand unto the work, and then you will see, that if his people seem to be forsaken for a while, it is that they may be received for ever. All is wont to end well with the children of God, let God alone with his own methods; after a walk in the wilderness, he will bring his people into a land of rest.
But more particularly why his judgments of old are a comfort and a relief to us.
1. It is some relief 1o the soul to translate the thoughts from the present scene of things, and to consider foimcr times. One cause of men’s
5ijG SKUMdXS (»N I’SALM CXIX.
discomfort is to look only to the present, and so they are o crwhehned; hut when we look hack, we shall lind that others have been atHicted before us, it is no strange tiling, and others delivered before us upon their dependence on CJod, and adherence to him. You were not the first afflicted servants of fJod, nor are likely to be the last. Others have been in the like case, and after awhile delivered and rescued out of their trouble: ‘’ Our fathers trusted in thee, they trusted, and thou didst deliver them. They cried unto thee, and were delilered: they trusted in thee, and were not confounded” (Psalm xxii. 4, 5). In looking back we see two things; the carriage of the godly, and their success, or the salvation of God: ‘“the patience of Job, and the end of the Lord“’ (James v. 11). They trusted God, and trusted him patiently and constantly in all their troubles; at last this trust was not in vain, they were delivered, and not confounded; depending on God for rescue and deliverance, they never failed to receive it. Now, in looking back we look forward, and in their deliverance we sec our own; at least you are fortitied against the piesent temptation, whilst you see his people in all ages have their difficulties, and conflicts, and also their deliverances; so that you will not miscarry, nor be over tempted by the present prosperity of the wicked:” I went into the sanctuary of God. and then understood I their end’ (Psalm l.xxiii. 17); that is, entering into a sober consideration of God’s counsels, and j)rovidences, we may easily discern what is the ordinary conclusion of such men’s felicities at last, they pay full dear for their perishing pleasures.
2. Because these are instances of God’s righteous government, and instances do both enliven and confirm all matters of faith. Here you see his justice, God hath ever been depressing the proud, and exalting the humble; gracious to his servants, terrible to the wicked. These examples also of rescuing others who have been in like condition before us, show us what the wisdom and oinnipotency of God can do in performing promises: when the performance of them seemeth hopeless, and all lost and gone, then they are infallible e idenees of his tenderness, care, and fidelity towards all that dcj)end upon him. Now, though we have nothing of our own experience to sui)port us. yet the remembrance of what hath been done for others, the experiences of the saints in Scrij)ture are set down for our learning, for the support of our faith and lioj)e. They trusted in God, and found him a ready help, why may not we? God is the same that he was in former times, and carrieth himself in the same ways of providence to righteous, and unrighteous, as heretofore; still promises are fulfilled, and thrcatenings are executed. They on whose behalf God showed himself so just, powerful, wise, good, and tender, had not a better Gcjd than we have, nor a more worthy Kedeemer, nor a surer covenant. If they had a stronger faith, it is our own fault, and we should labour to increase it: the saints are as dear to God as ever. And as to the wicked, they that inherit others’ sins, shall inherit others’ judgments. It is true, we lilenot in the age of wonders, but (Jod’s ordinary jirovidence is eiiouy:h for our turn, and those very wonders show that he hath power and love enough to protect and deliver us. ^^’ell then, these are instances of his righteous government, and instances which con<ern us, which is my second reason.
.’?. 15v these judiineiits of old. you see the exact eorrespondciK y between his word aii<l works; wlwre his loice is heard, but his hand not seen, his word is coldK entcitained: but by his juoxidcnce he establisheth the authority of his law. The word sjjoken by angels was Xoyog jStfSaioQ, “a steadfast word“’ (Heb. ii. 2). A word may be said to be steadfast, either ill respect of the unalterable will of the lawgiver, or in respect of execution, or with respect to the party to whom it is given, who tirnily and certainly believeth it. The one maketh way for the other. God is resolved to govern the world by this rule, therefore he doth authorize it, own it by the dispensations of his providence; accordingly, the world learneth to revei’ence it:” I will chastise them as their congregation hath heard” (Hos. vii. 12). God“s word against sin and sinners will at last take effect, and end in sad chastisements; and they that would not believe their danger are made to feel it. Now, his promises will have their effect as well as his threatenings: “Do not my words do good to him that walketh uprightly?”’ (Mic. ii. 7.) The word of God doth not only speak good, but do good. The words saying of good, is indeed doing of good. The performance is so certain, that when it is said, it may be accounted done. We are apt to despise the word of God as an empty sound; no, it produceth notable effects in the world: the sentences that are there, whether of mercy or judgment, are decrees given forth bj’ the great Judge of the world; whereupon execution is to follow as is foretold. Noav, when we see it done, and can compare the Lord’s word and work together, it is a mighty support to our faith, whether it be in our, or in former ages. For you see the word is not a vain scare-crow in its threatenings, nor do we build castles in the air, when we do depend upon its promises. The judgments of his mouth will be the judgments of his hand; and providence is a real comment uyon, and proof of the truth of his word.
4. God’s judgments of old, or his wonderful works, were never intended only for the benefit of that age in which they were done, but the benefit of all those who should hear of them, by any credible means whatsoever. Surely God never intended they should be buried in dark oblivion, but that after-ages may be the better for the remembrance of them. Witness these Scriptures: “One generation shall praise thy works to another, and declare thy mighty acts”’ (Psalm cxlv. 4); “Tell your children of it, and let your children tell their children, and their children another generation” (Joel i. 3). So, “That which we have heard, and known, and our fathers have told us, we will not hide them from their children, showing the generation to come the praises of the Lord, and his strength, and his wonderful works, that he hath done: for he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: that the generation to come might know them, even the children which shoukl be boi’n; who should arise and declare to their children: that they may set their hope in God, and not forget the works of God, but keep his commandments, and might not be as their fathers,” &c. (Psalm lxxviii. 3 — 8); from all which places, and many more, I observe, —
(1.) That vve should tell generations to come, what we have found of God in our time, and that we should use all ways and means to transmit the knowledge of God’s notable and wondrous providences for his people to posterity.
(2.) That this report of God’s former works is a special means of edification, for therefore God would have them recorded and told for the special benefit of the ages following.
(3.) And inoic particularly that this is n great means and help of faith.
For in one of the ])laces it is said, that they may set their faith and hope in God; and from all we may conclude, that by remembering: God’s jndsj:- nients of old, we may be much coinfoited; as in remembering God s works when the church was first refonned in Luther’s time; the deliverint» of England from the J*^panish invasion, gunpowder-treason, &cc., fur the continuing our faith and coiitidence in God. All God’s judgments that were done in the days of our forefathers, and in all generations, if they come to our knowledge by a true report or record, are of use to warn us, and comfort us; yea, the bringing Is-rael out of Egypt and Babylon, or any notable work done since the beginning of the world till now.
The Use is to press us to take this course as one remedy to comfort us in our distresses. In distresses of conscience the blood of Christ is the only cure; but in temptations arising from the scorn and insultation of enemies, remember what God hath done for his people of old, and let his providence support our faith:” Thy rod and thy stali’they comfurt me’’ (Psalm .xxiii 4). Pedum pastorale for the protection and guiding of the sheep, and driving away the wolf; the rod and staff are the instruments of the shepherd. More ])articularly consider, —
1. What is to be observed and remembered. All the eminent passages of Gods providence, when acts of powei- have been seasonably interposed for the rescue of his people, judgments of all kind, public, universal, private, and personal, om- own experiences: “Who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us“’ (2 Cor. i. 10). The experiences of others, not in one, but in every age; for in every place and age God delighteth to leave a monument of his righteousness, and all is for the consolation and instruction of the church. Judgments in our time, judgments in former limes, blow ofi” the dust from old mercies, and the inscription of them will be a kind of prophecy to your faith; but especially cast yoin- eye often upon the Lords manner of dealing with his saints in Scripture; their consolations and deliverances received after trouble, partly because the word of God is a rich storehouse of these instances and examples, and partly because of the infallibility of the record, where things are delivered to us with so much simplicity and truth, partly also because of the manner and ends in which, and lor which they are recorded. But if I would have recourse to Scripture, should I not rather make use of the j)romises? Answer, — We nmst not set one part of Scripture against another; but examples do mightily help us to believe promises, as they are a pledge of the justice, faithfulness, care, and 1() e of God towards his pcpople; and I know not by what secret force and influence invite us to hope for what God hath done for others of his servants.
2. IIow they nuist be considered: seriously, as everything that cometh from God. A slight consideration will not draw forth the jjrolitable use of them; when they are looked on cursorily, or lightly passed by, the impression of CJod upon his works cannot be discerned, therefore they must be well considered, with all their circumstances (Psalm cxliii. 2’. David sulficed not to say, “• I remember the days of old,” but, “I meditate on all thy works; I muse on the work of thy hands. I will remember thy v. onders of old: I will meditate also of all thy work” (I’salm lxxvii. I I, 12); and surely this should be a delightful exercise to the children of (iod, as it is for the son of a noble and princely father fo read the chronicles where his father’s acts are recorded, or the famous achievements of his ancestors:
“The works of the Lord are great, sought out of all them that have pleasure therem” (Psalm cxi. 2). Some works of God have a large hnpression of his power and goodness, and they are made to be remembered, as it after followeth there; he is ready to do the like works when his church standeth in need thereof. Now they must be sought out, for there is more hid treasure and excellency in them than does at first appear; he that would reap the use and benefit of them, should take pleasure to search out matter of praise for God, and trust for himself. Of all other study, this is the most worthy exercise and employment of godly men, to study and find out the works of God in all their purposes and designs; there is more pleasure in such meditations than in all other the most sensual divertisements.
3. The end is to be strengthened and confirmed in the way of our duty, in dependence upon God, and adherence to him; or that faith may be strengthened in a day of affliction, and our hearts encouraged in cleaving to the ways of God.
(J.) Dependence upon God, which impheth a committing ourselves to his power, a submitting ourselves to his will, and a waiting his leisure; all these are in trust, and all these are encouraged by remembering his judgments of old.
(i.) Committing ourselves to his power is trust and dependence. “Our God is able to deliver us from the burning fiery furnace” (Dan. iii. 17); “Being fully persuaded that what he had promised, he was -able also to perform” (Rom. iv. 21). Now this is abundantly seen in his judgments of old: “Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon; which hath dried the sea, the waters of the great deep?” (Isa. li. 9, 10.) If God will but take to himself his great power, and bestir himself as in ancient days, what should a believer fear?
(ii.) Submitting ourselves to God“s will is a great act of dependence; submitting before the event. Now, how may a believer acquiesce in God’s providence, and enjoy a quiet repose of heart? he knoweth not what God will do with him; but this he knovreth, he hath to do with a good God, who is not wont to forsake those that depend upon him, he hath wisdom and goodness enough to deliver us, or make our troubles profitable to us. Now, his judgments of old do much help to breed this composedness of mind:” They that know thy name will put their trust in thee: for thou Lord hast not forsaken them that seek thee” (Psalm ix. 10); they that know anything of God”s wont, and have learned from others, or experimented themselves, or by searching into the records of time have found with what wisdom and power, justice and mei’cy God governeth the world, will be firmly grounded in their trust and reliance on thee, without applying themselves to any of the sinful aids or policies of the world for succour, or troubling themselves about success; for God never forsook any godly man in his distress, that by prayer and faith made his humble and constant ap])lications to him.
(iii.) If you take in the third thing, tarrying, or waiting God’s leisure; for “he that believeth will not make haste” (Isa. xxvi. 16). God will tarry to try his people, to observe his enemies, till their sins are full, and tarry to bring about his providences in the best time:” Humble
510 SERMONS ON rSAI.M TXIX.
yourselves therefore under the mishty hand of God, that he nuiy exalt you,” that is, deUver yi)U, ‘“in due time” (I Pet. v. C). It may he he will not at all atl’urd temporal deliverance, hut will refer it to the time when he will ‘’judge the world in righteousness” (Actsxvii. 31). Now, what will relieve the soul, engage it to wait r his judgments of old; at the long-run the good cause hath prevailed, the suppressed truth hath got up, the huried Christ hath risen again, and after labourp and patience the fruit sown hath been reaped; therefore, in due time he will look upon our afflictions, in the sanctuary we understand the end of things. The beginnings are troublesome, but the end is peace.
(2.) Adherence to God; this followeth necessarily from the former, for dependence begets observance. Till a man trusts God he can never be true to him; for the evil heart of unbelief will draw us from the living God (Heb. iii. 12); but if we can depend upon him, t(pmptations have lost their force. The great cause of all defection is the desire of some present sensil)le b<’nefit, and we cannot tarry God’s leisure, nor wait for his help in the way of our duty. Now, if God’s people of old have trusted, and were never confounded, it is a great engagement in tlu; way of his judgments, to wait lor him without n)iscarrying.
A case of conscience may be propounded: how could David be comforted by God’s judgments, for it seemeth a barbarous thing to delight in the destruction of any? it is said,” He that is glad at calamities shall not he unpunished’’ (Prov. xvii. 5).
1. It must be remembered, that judgment implies both parts of God’s righteous dispensation, the deliverance of the godly, and the punishment of the wicked. Now, in the first sense there is no ground of scruj)le, for it is said, “Judgment shall return imto righteousness” (Psalm xciv. 15); the suH’erings of good men shall be turned into the greatest advantages, as the context showeth that God will not cast otl’ his peoj)le, but judgment shall return unto righteousness.
2. Judgment, as it signitieth punishment of the wicked, may yi-t be a comfort, not as it importeth the calamity of any, but either —
(I.) When till- wicked is ])unislied, the snare and allurement to sin is taken away, which is the liojx- of impunity; for by their punishment we see it is dantri roiis to sin against Ciod: “W ln-n thy judgments are in the (•arth, the inhabitants of the world will learn righteousn<’ss” (Isa. .xxvi. .0); the snare is removed from many a soul.
(2.) Their derision and mockage of godliness ceaseth. they do no longer vex and pierce the souls of the godly, saying,” .lha, aha” (Psalm xl. 15); it is as a wound to their heart when they saw, “‘Wlu-re is thv fJod.’” (Psalm xlii. 10.)
(3.) The impediments and hinderances of worshipping anil serving God are taken away; when the nettles are rooted uj». the corn hath the more room to Ljrow.
(4.) ()pi)ortunity of molesting God’s servants is taken away, and afflicting the church by their oppressions; and so way is made for the eidarging of Christ’s kingdom.
(5.) As God’s justice is manifested: “When it goeth well with the riifhteous, the city rejoicelh: but when the wicked perish, there is shouting” (Prov. xi. 10); ‘’Tin- righteous also shall see, and f<-ar, and shall laugh at him: Lo, this is the man that made not fiod his strength”
(Psalm Hi. 6, 7); rejoice over Babylon, “• ye holy apostles and prophets, for God hath avenged you on her” (Rev. xviii. 20); when the word of God is fulfilled, surely then we may rejoice, that his justice and truth are cleared.