Psalm 119:161

Vekse IGl. — Princes have me without a cause; but my hcari standeth in awe of thij word.

In this verse we hae, —

First, David’s temptation.

Secondly, The godly frame of his spirit.

First, In David’s temptation, take Jiotice of, —

1. The nature of it, it was a persecution.

2. The instruments of it, Saul, and the chief men about him, princes.

3. The malice and groundlessness of it, “without a cause.” Secondly, The godly frame of his heart, “But my heart,” &c. And

there we have, —

1. The seat of his affection, “my heart.”

2. The kind of the affection, “standeth in awe.”

3. The object of it, the word of God.

First, With David’s temptation, I will not meddle any further than an introduction, or the necessity of an exposition, enforceth me a little to reflect upon. And, —

1st, From the nature of it. Persecution is one of the ordinary trials of God’s children. As God chasteneth them, because they are no better (Isa. xxvii. 9), so the world persecuteth them, because they are so good (John XV. 19). This ever hath been, and ever will be, the lot of God’s children, while there are two seeds in the world: “And I will put enmity between thee and the woman, and between thy seed and her seed” (Gen. iii. 15). And the Apostle saith, “But, as then he that was born after the flesh, persecuted him that was born after the Spirit, even so it is now” (Gal. iv. 29). The first place speaketh of the antipathy between the church and its open opposites; the second was in Abraham’s family, and it is brought to comfort the true members of the Christian church, against those persecutions which they sustained from the false apostles and such as adhered to the Jewish synagogue. Isaac was begotten by the power of God’s Spirit, according to the tenour of the promise: Ishmael, by the ordinary strength of nature, a figure of the regenerate and unregenerate ( John i. 12). Persecution is a thing common to the church in all ages, then and now; therefore, as they grow worse, let us grow better; and let us be content to take the ordinary way, by the cross to come to the crown.

2ndly, The instruments of his trouble were Saul and his chief men about him. The man of God had said, “Many are my persecutors” (verse 157); now he showeth, they were not mean ones, and of the inferior sort; but such as by their power were able to crush him, such as by their place should be a refuge to him. I observe, the trial is the sorer when our trouble cometh, not only from the basest of the people, but from the rulers themselves. No doubt, a great part of the people followed Saul in his persecuting of David; yet the nobles most troubled him. In the primitive times, lapidibus nos invadit {nhnicum vidgiis, the base riff-raff were most ready to stone the Christians; but this was mere bruitish rage: a multitude, though they have power, yet they have no authority. But when the rulers were set against them, and persecuted them with edicts and puuishmeiits, then the greatest havoc was made of them. To see

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God’s ordinance abused, maketh the trial the more grievous. The godly should be defended by their governors; for therefore they are called the shields of the earth (Psalm xlvii. 9). But now, when they persecute them for righteousness’ sake, it is a sore, but no strange, temptation. They may do so partly out of ignorance: “Which none of the princes of this world knew; for, had they known it, they would not have crucified the Lord of glory” (I Cor. ii. 8); and partly out of prejudice and blind zeal; so the corner-stone is refused by the builders (Psalm cxviii. 22), applied to Christ’s persecutors: “This is the stone which was set at nought of you builders, which is become the head of the corner” (Acts iv. 11); and partly by the instigation of evil men. Wicked men labour to engage those who are in power against the people of God, and make them odious to them: “The blood-thirsty hate the upright” (Prov. xxix. 10). Flattery giveth the first onset to the work of impiety (Acts xxiv. 1 — 3). And partly because riches and power efierate men, swell them with pride, fill them with enmity against the ways of God: “Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud” (Psalm cxxiii. 4). Well then, let us not be dismayed, though great men be prejudiced against us, and we have powerful enemies in church and state: “But beware of men; for they will deliver you up to the councils, and they will scourge you in their synagogues; and ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles” (Matt. x. 17, 18). Though we were persecuted with censures, civil and ecclesiastical, and both judicatures thunder against us: “These things have I spoken unto you, that ye should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you, will think that he doeth God service” (John xvi. 1, 2). It is a stumblingblock to see power, which is of God, bent against God and his interest: the beast in the Revelations pushed with the horns of the lamb; but Christ hath told us of these things beforehand, that we should be fore-armed against them. Christ’s followers must not only look for injuries from wicked men, in a tumultuous way, but ordinarily carried by fixed judicatures; thrown out of the church by excommunication, and out of the world by death.

Let us bless God that our rulers deal more Christianly by us; and let us not irritate them, but show all love, and meekness, and obedience; and let the mild government of our gracious Sovereign move us to pray to God for the continuance of his life, and the prosperity of his affairs: it is but a necessary gratitude that we should pay him, for the rest and peace we enjoy under him.

3rdly, The malice and groundlessness of this persecution, “without cause.” David did not suft’er for his deserts, as an evil-doer; he had done nothing disobediently against Saul’s authority-: when he had spared him in the cave, he giveth him an ample testimony: “Thou art more righteous than I; for thou hast rewarded me good, whereas I have rewarded thee evil” (1 Sam. xxiv. 17). Again, he had another testimony, when he surprised his camp sleeping: “Return, my son David; for I will no more do thee harm, because my soul was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly” (I Sam. xxvi. 21). Theodoret expoundeth this of the next verse, with application to these passages. When David found Saul asleep, he would not kill him; and this was more comfort to him than if he had slain, and obtained all their spoiis. Observe, we may the better represent our case to God, when we suffer without a cause; then our sufferings are clean sufferings; more comfortable to us, and honourable to God. It was Daniel’s glory, that they could find no occasion or fault against him, but only in the matter of his God (Dan. vi. 4, 5). Blameless carriage disappoints the malice of wicked men, or shameth them. Caius Seius, vir bonus, nisi quod C’hristianus. Now, a pretended crime doth not take away the glory from us -. Saul pretended that David was an enemy to his life and crpwn; but David declared the contrary by word and deed; he might have slain him twice: “Put to silence the ignorance of foolish men” (1 Peter ii. 15). There may be in man’s court a cause, which before God is no just cause; as when we are punished for the breach of law, which is contrary to our duty to God: “Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?” (Psalm xciv. 20.)

Well then, whatever we suffer, let it be without a cause. There is cause enough on God’s part, to afflict and strike us for our sins; but, on man’s part, let us not procure sufferings to ourselves by our provocations. We shall hereby have more peace in sufferings, and bring more honour to religion: “For it is better, if the will of God be so, that ye suffer for well-doing than for evil-doing ‘’ (I Peter iii. 17); “But let none of you suffer as a murderer, or as a thief, or as an evil-doer, &c.: yet, if any man suffer, as a Christian, let him not be ashamed; but let him glorify God on this behalf” (1 Peter iv. 15, 16). Surely Christ’s cross is more comfortable than the cross of Barabbas.

Secondly, Let us come to his gracious frame of heart, to stand in awe of the word; “But my heart standeth in awe of thy word.”

Doctrine. — It is a gracious frame of heart, to stand in awe of the word of God.

God’s people are often described by it: “Whoso despiseth the word, shall be destroyed; but he that feareth the commandment, shall be rewarded “(Prov. xiii. 13). There are many fear a judgment, when to visible appearance it is likely to tread upon the heels of sin; yea, and some fear a threatening, at least when it is likely to be accomplished; but who fears a commandment, but a gracious heart? This is reason enough to draw back, if a commandment stand in the way; it is more than if there was a lion in the way, or a band of armed enemies, or an angel with a drawn sword, such as stood in the way to stop Balaam: they have a deep reverence of God’s authority, and dare not break through, when God by his law hath fenced up their way. So,” To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Isa. lxvi. 2). A man that is affected according to his doom and sentence passed in the word, if the word speaketh bitter things or the word speaketh peace, accordingly the man is affected; this is the man that God will look at: “Then were assembled unto me every one that trembled at the words of the God of Israel “(Ezra ix. 4). None so careful to redi’ess disorders, to use all the means they can to prevent judgment, as those that tremble at God’s word; and therefore they above others did assemble to Ezra. A man hath gained a great point, when he doth not value his condition by external probabilities, but by the sentence of the word. It is hopeful, if the word speaketh good unto it; sad, when the word speaketh bitter things: this man will be otherwise affected than the most are, and more careful to yilease God. Once more,” Those that tremble at the commandment of oui*

God” (Ezra x. 3): Shechaniah ixjferretJi the refoi-mation to tlieiii. These are persons exactly conscientious: they make God’s commandments their rule, aixi tremble at the apprehension of having anything done against God’s will: none so fit as they to judge of cases of conscience and to regulate affairs. Men that enlarge themselves, and do not stand so nicely on the will of God, will be more lax, and complying with their own lusts and the humours of men.

J St-, I shall show you what it is to stand in awe of the word.

2ndly, Then give you the reasons why they that are godly will do so,

1st, What it is to stand in awe of the word. We will determine it, by ojwning the circumstances of the text. And, —

1. Let us take notice of the seat of this affection, the heart; “My heart standeth in awe of thy word.” A true reverence of the word of God must be planted in the heart, or else all outward profession of respect is but hypocrisy: “Unto the wicked God saith. What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth; seeing thou hatest instruction, and castest my words behind thee?” (Psalm 1. 16, 17.) Many may solenmly pretend to piety, and talk of it, and perhaps preach of it to others, but do not exactly reform their carnal practices; they do but abuse themselves, and deceive others. So strangely are many bewitched with their own deceitfulness of heart, and power of Satan, that they can, without remorse of conscience, profess the true religion, pretend to a covenant with God, yet affront that religion, by being loose and scandalous, and can break the covenant without any scruple: such are contemners of God’s word, however they seem reverencers ot it. That Psalm speaketh of the collection of the Gospel church, “Gather my saints together, who have made a covenant with me by sacrifice;” not that of bulls and goats, but by Christ Jesus. But many profane this covenant, and are carried away by every temptation; some as greedy thieves and extortioners, some as filthy adulterers, some as haters of godliness, some as injurious slanderers and whisperers and backbiters. In the Christian world, this prediction is too plainly verified. The carnal Christian and the serious Christian profess to resject the same Bible, to believe the same creed, to enter by the same baptism, to claim privilege by the same covenant, yet hate one another, and are as contrary one to another, as infidels and Pagans. On the one side, there is mouth-respect to the word; on the other, heart-respect; the one in outward covenant with God, the other brought into the inner court. God beareth long with the former sort, but will not bear always: so, “Thou art near in their mouth, and far from their reins” ( Jer. xii. 2). They profess thee in word, but deny thee in heart and in deed; draw near thee in show and pretence, as a people in league with thee, but their hearts, love, and affection, are wholly estranged from thee; and would take it ill to have their religion disprovetl or questioned, yet are not brought under the power of it. So, “This people draw near unto me with ttieir mouth, and with their lips do honour me; but have removed their heart far from me, and their fear toward me is taught by the precepts of men” (Isa. xxix. 13). Because of tradition, teaching by authority, maintaining or enjoining the worship of God: a worship and respect to God they will have, but such as doth not proceed from an impression upon their hearts, but only in compliance with their customs.

2. The kind of the affection, “standeth in awe.” There is a twofold awe of the word: —

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370 sKiiMONs ox rSALM CXIX.

(1.) One that driveth us from it.
(2.) Another that draweth us to it.

(1.) Fear and awe of the word which driveth us from it, is ppoken of John iii. 20, 21: “For every one that doeth evil hateth the light, neither Cometh to the light, lest his deeds should be reproved. But he that doeth truth, conielh to the light, that his deeds may be made manifest, that they are wrought in God:” carnal men, who live contrary to the light of nature and Scripture, cannot endure anything which should put them into a serious remembrance of God. This is an effect of legalism and slavish fear, which, as it bewrayeth itself in its carriage towards God himself, so also in its carriage towards his saints and word. Towards God himself: a slavish fear of God is always accompanied with an aversation, or a turning away, from him; as guilty Adam was afraid of God, and hid himself in the bushes (Gen. iii. 10); and still an unsound conscience is shy of God, and hangeth off from him. So towards the saints, who have God’s image printed upon them; they fear the saints and hate them; as Herod feared John, and put him to death (Mark vi. 20). Still men malign what they will not imitate; natural conscience in them doth homage to the image of God, shining forth in the lives of his people. They see an excellency in them which they have not; and because all those who keep up the majesty of their profession, are objects reviving guilt, they hate them; and, if their hatred be more than their fear, they destroy them when it is in their power. So for the word: they are afraid of the word, so as to stand at a distance from it, and cannot endure it, any more than sore eyes can the light of the sun: they have a mind to cherish their lusts and carnal practices, and therefore hate the light which disproveth them; as they that would sleep, draw the curtain to keep out the light. Whereas, on the contrary, the godly delight to have their ways tried and made manifest by this light. It is a refreshing light to them; but a reproving and discovering light to others, it convinceth them to be what they are: now, they shun all means of searching and knowing themselves, by wishing such things were not sin, or not desiring to know them so, and that there were not a God to punish them. But a sincere man is otherwise affected; he is jealous and suspicious of himself; he bringeth his work to God’s balance, and cannot quiet his conscience without God”s acceptance.

(2.) There is an awe of the word, not that maketh us shy of it, but tender of violating it, or doing anything contrary to it. This is not the fruit of slavish fear, but holy love; it is not afraid of the word, but delighteth in it, as it discovereth the mind of God to us; as in the next verse, 162. This is called by a proper name, reverence, or godly fear; when we consider whose word it is, God“s; who is our God, and hath a right to command what he pleaseth; to whose will and word we have already yielded obedience, and devoted ourselves to walk worthy of him in all well-pleasing; who can find us out in all our failings, as knowing our very thoughts afar olf (Psalm cxxxix. 2), and having all our ways before him, and being one who will not forgive our wilful transgressions:” He is a holy God; he is a jealous God; he will not forgive your transgressions nor your sins “(Josh. xxiv. 1 9), that would impenitently continue in them; and so we receive the word with that trembling of heart which God so much respects. 3. The object” thy word;“’ that is, the whole word of God, the precept with its double sanction, the threatening and the promise. The precept is the rule of our duty; the sanction, of God’s proceeding: we ai’e to stand in awe, not only of the threatening-, but the precept itself; for love to God hath a great influence in producing this awe of the word. It is in angels and heavenly creatures, whose happiness is absolutely secured to them (Jude 4). The great ground of it is God’s authority; and that is seen in the precept as much as in the sanction. God’s will is the reason of our duty, and his will declared in his word is the rule of it; and the saints obey inttdfui voluntatis, a bare sight of his will, though no inconvenience should follow of it:” For this is the will of God “(1 Thes. iv. 3);” For this is the will of God in Christ Jesus concerning you “(1 Tiies. v.. 18);” For so is the will of God,” &c. (1 Peter ii. 15.) But yet I would not exclude the sanction; no, not the sad jiart of it; neither the threatening, nor the promise; because I dare not contradict any of the Holy Ghost’s methods, nor exclude his ai’gument from having an influence upon our obedience, as he telleth us of Moses, who “had an eye to the recompence of reward “(Heb. xi. 26), So of Job, who was tender of doing anything contrary to the will of God, because destruction from God was a terror to him (Job xxxi. 23). To be afraid of God’s judgments in a holy manner, is not a sin, but a grace; a great point of our duty; yet a matter of faith, to apprehend that destruction which God in his word threateneth to sinners. Unbelief of the threatening had a great predominancy in the first sin:” Ye shall not surely die” (Gen. iii. 4); and still it is a main ingredient; men embolden themselves to rebellion, because they look upon God’s wrath as a vain scare-crow, and that he doth only frighten us with a deceitful terror and a flash of false fire. But yet reflection upon the threatening must not be alone, that breedeth legalism; nor yet upon the promises alone; but a deep awe and reverence of God“s authority must be the main thing that swayeth the conscience. A Christian should have no more to move or stop him, than to know what God will have him to do or not do. That terror that doth arise from a mere slavish fear of God as a judge and avenger, is not right; but such an awe as doth arise from looking upon God at once as a wise lawgiver, a gracious father, and a righteous judge. A son, a child, if he take liberty to break the bonds of duty, shall smart for it; though a believer obeyeth and keepeth oft’ from sin upon higher and nobler terms than wrath, yet he maketh a good improvement of these terrors also; for godly fear is influenced by God’s being a consuming fire; “Let us have grace, whereby we may serve God acceptably, with reverence and godly fear; for om- God is a consuming fire” (Heb, xii. 28, 29).

2ndly, We come to the reasons, why we should stand in awe of the word of God.

1. From the author of it. It is God’s word; not the word of a weak man, but of the great and mighty God. His authority is supreme, his power infinite, his knowledge exact, his truth unquestionable, his holiness immaculate, his justice impartial. The same reasons which move us to fear God, do move us also to reverence his word; and add this above all the rest, that therein his ti’uth is impawned to us, and by it he obligeth himself to make good both his threatenmgs and his promises. Three things I shall take notice of, which show God’s stamp and impress upon the word.

(1.) Its authority in searching the heart: “The word of God is quick

and powerful, and sharper than any two-edged sword, piercing even to the

dividing asunder of soul and spirit, and of the joints and marrow, and is a

discerner of the thoughts and hitents of the heart” (Heb. iv. 12); that is

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as a sharp sword doth pierce asunder between joints and marrow, so doth the word divide soul and spirit; and is a discerner; that is, of the convictions of the mind, and the disposition and incHnation of the soul, or sensual appetite. The soul cleaveth to the sin, when the mind or spirit disliketh it; or plotteth pretences to hide it from himself or others, even in those sins which lie as hidden in the mind as the marrow in the bones; secret purposes fall under its judging power, as well as practices accomplished. And what use must we make of this, but that we stand in awe of the word; avoiding what it forbiddeth, and following what it commandeth? Now, to evidence this property of the word, he urgeth the omniscience of God, whose word it is: “Neither is there any creature that is not manifest in his sight; for all things are naked and opened unto the eyes of him with whom we have to do” (verse 13). As the sinner’s secret thoughts are under the sight of the all-seeing God, so they are under the piercing power of his word; for God joineth with his word, and giveth it that discovering and piercing virtue. So the Apostle of the word preached or explained it: “He is convinced of all, he is judged of all; and thus are the secrets of his heart made manifest; and so, falling down on his face, he will worship God, and report that God is in you of a truth” (1 Cor. xiv. 24, 25). The word is the rule, God is the judge; and, the word being assisted by God, God is there where the word is; and so doth ransack the conscience, and discover men to themselves in order to judgment.

(2.) It hath a mighty power and force, because of the Spirit that goeth along with it: “It is the power of God unto salvation “’ (Rom. i. 16). The Gospel is “the power of God, and the wisdom of God” (1 Cor. i. 24). It is powerful to convince, even there where it converts not; as Felix trembled (Acts xxiv). It is powerful to convert from one religion to another, from one state to another,

(i.) From one religion to another: “Have any of the nations changed their gods?” (Jer. ii. 11.) There needs much ado to bring men from a false religion, wherein they have been brought up, how vain and foolish soever it be; yet this power the word hath. Though the doctrine of a crucified Christ were so distasteful; partly, as now drawing men from their old temples, and altars, and ceremonies, wherein they were educated; especially as incredible, offering life by one that died: and partly, as contrary to the carnal gust, as requiring duties distasteful to flesh and blood, and engaging in troubles and persecutions; yet it prevailed.

(ii.) Converting men from a state of nature to a stale of grace; so that they are as it were born. To bring men to hate what they naturally love, and love what they naturally hate; it is hard to alter the natui-e of things (Isa. xi. 6); to quicken the dead, to purify the unclean, confirm the weak, to meeken the proud and passionate. Oh! who would not reverence such a word, such a law and doctrine, as can do all this? Yet this and much more hath the word done.

(3.) Its authority: “^^’here the word of a king is, there is power” (Eccl. viii. 4), or authority to back it; how is it where God’s is? We reckon not of the words of a private person, though never so wise: “The poor man’s wisdom is despised, and his words are not heard” (Eccl. ix. 16). Where the command of a king cometh, it cometh with authority; for he hath power to back it, and to avenge himself on whosoever shall contradict it; but wise counsel, where there is no authority to enfoi’ce it, is little regarded: but now, with God is sovereign majesty, and in his word; where-SERJIOX CLXXV. — A’EUSE CLXf. 373

in sentence is pronounced concerning every person and action, according to which judgment doth proceed and will be executed.

2. The second reason is taken from the matter of the word; it is direction about our everlasting concernments: “Set your hearts unto all the words which I testify among you this day, &c.; for it is not a vain thing for you, because it is your life’” (Deut. xxxii. 46, 47). In a matter of life and death, a man cannot be too exact and nice: yea, in the obedience or disobedience of the word, life or death eternal is concerned; yea, in elevy action, morally considered, the word telleth you what is the merit of it, and what will be the event, or an evil or a good estate. Man would fain know his destiny, whether happy or miserable; here you may know whether you shall live for ever with God. Man, in his laws, doth not threaten or promise beyond his power; his power reacheth to men’s outward estate, and no further, and is limited to the bounds of the present life: therefore the sanctions of their laws are never extended beyond the promises or threats of present and outward good, to give or take away men’s liberty, wealth, estate, life at most. But God threateneth “everlasting fire” (Matt. xxv. 41), promiseth an inheritance immortal (I Peter i. 4). As God commandeth inward holiness, righteousness, love, so eternal rewards and eternal penalties; things that concern us more nearly than estates, liberties, peace; yea, our lives themselves.

3. Because of the profit of standing in awe of the word,

(1.) It fortifieth us, and preserveth us in such temptations as arise from the fear of man; where there is a reverence and awfulness of God’s word, the greater awe overcometh the less. In such a temptation, a man may miscarry two ways; by distrust of God, and disobedience to him: the one is the cause of the other. Now, that we may not distrust him, it is good to set fear against fear, God against the creature: “Be not afraid of their faces; for I am with thee to deliver thee, saith the Lord” (Jer. i. 8). His powerful protection should encourage us against their wrathful disposition: “Who art thou, that thou shouldest be afi’aid of a man that shall die, and of the son of man that shall be as grass; and forgettest the Lord thy Maker?’’ (Isa. li. 12, 13.) The immortal and almighty God is able to bear us out; a due sense of the power of the Almighty checketh the fear of men. Or by disobedience we dishonour him: certainly a gracious heart feareth more to oflend God than to fall into any temporal inconvenience: “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); “But and if ye suffer for righteousness’ sake, happy are ye; and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts” (1 Peter iii. 14, 15). But let him be your fear and your dread: be afraid to offend so holy a majesty. The countenance of princes is very awful unto men; but the fear of God’s wrath should overcome the fear of man’s displeasure, even of the greatest: “Not fearing the wrath of the king; for he endured as seeing him who is invisible” (Heb. xi. 27).

(2.) It maketh a man sincere. When a man standeth in awe of the word, he obeyeth in presence and absence (Phil. ii. 12), and avoideth secret as well as open sins (Gen. xxxix. 9); sins of thought as well as deed; heart sins, which the laws of men cannot take hold of, but the fear of God is in stead of all laws. Conscience is to them, more than shame of men (2 Cor. i. 12). Something without, keepeth back wicked men; but something within, the godly. Abner’s question was not good,” How then

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should I hold up my face to Joab thy brother?” (2 Sam. ii, 22:) he should have said, How shall I hold up my face to the Lord thy God? Though an upright man might do wickedly, uncontrolled of man, and nobody seeth him, or punisheth him, yet reverence of God and his word restraineth him.

(3.) It maketh a man punctual and exact, when afraid to do anything contrary to God’s revealed will. It is universal, and it is powerful. It is universal; the soul that maketh conscience of the word, is more thorough in obedience. There will be failings; but, for the main, his heart is sound with God; and lesser failings are retracted by repentance. And powerful: “Stand in awe, and sin not” (Psalm iv. 4). This will cause us to stop in an evil course, on the remembrance of our duty; as David’s heart smote him when he cut off the lap of SauFs garment. Some think the text then verified, “My heart standeth in awe of thy word;” a commandment was in his way.

Use I. — Is to show us what frame of spirit they are under who despise the word.

1. All do so, who deliberately and voluntarily prefer their own will before the will of God: “Wherefore hast thou despised the commandment of the Lord?” (2 Sam. xii. 9.) They obeyed their own inclination, whatever the word saith to the contrary. Despising the commandment is the root of all sin, as formality of wilful sin. Oh! that men did regard this as they ought! considering that to despise commandments, is to despise the Lord himself; and what it is for poor worms to despise the God of Heaven and earth! Nay, that God that is our judge! He hath power to cast both body and soul into Hell fire! the God whom we are bound by so many ties to obey!

2. When swayed by delight and profit against the course of our dutj’. Esau sold his birthright to keep him alive, yet despised it (Gen. xxix. 31, and Heb. xii. 16).

3. The case is more aggravated when we cast a precept behind our backs, for a light pleasure or small profit. The greater is our contempt, to break with God for a little trifle; sell the righteous for a pair of shoes.

Use II. — Is to press us to get this blessed frame of heart, to stand in awe of the word.

1. It is a great curb in actual temptations: “How, then, can I do this great wickedness, and sin against God?”’ (Gen. xxxix. 9.)

2. It is a great help in reading and hearing: “Now, therefore, are we all here present before God, to hear all things that are commanded thee of God” (Acts X. 33).

3. A great help in humiliation, and suing out our pardon: “If thou. Lord, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared” (Psalm cxxx. 3, 4).

For means to get this awful frame of heart: —

I. Faith is necessary. Sundry articles of religion have influence upon it; God’“s power: “Fear not them which kill the body, Sec; but rather fear him which is able to destroy both soul and body in Hell” (Matt. x. 28). God’s providence; that he observeth human affairs, and accordingly doth reward and punish: “And they consider not in their hearts, that I remember all their wickedness; now their own doings have beset them about: they are before my face” (Hos. vii. 2); and, “Every transgression and disobedience received a just recompence of reward” (Heb. ii.

2). A day of judgment: “But after thy hardness and impenitent heart, treasurest up untothyself wrath against the day of wrath and revelation of the righteous judgment of God“’ (Rom. ii. 5). Eternal recompences of Heaven and Hell, or the state of the world to come. Those who believe not these things are bold and venturous, and, out of a daring confidence, will put it to the trial whose word shall stand, God”s or theirs: “And all the remnant of Judah, that are gone into the land of Egypt to sojourn there, shall know whose words shall stand, mine or theirs”’ (Jer. xliv. 28); which shall be fulfilled or made good: “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house” (Heb. xi. 7).

2. Love is necessaiy; for reverence ariseth from love. David was afraid to displease so good a God, to whom he was bound by bo many ties. Surely love breedeth a greater tenderness than a bare sense of danger: “Fear the Lord and his goodness” (Hos. iii. 5). That which maketh a wicked man presumptuous, maketh a child of God aweful; he hath to do with a good God, and therefore would not oflend him, nor cross his will.

3. An humble, penitent spirit is necessary for this frame of heart: Josiah, when he heard the words of the law, rent his clothes: “Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, &c., I also have heard thee, saith the Lord “((2 Kings xxii. 19); and,” Because thine heart was tender,” Sec. (2 Chron. xxxiv. 27); troubled atGod”s anger: to some, nothing is of less consideration with them.

4. A good stock of knowledge, or frame of Divine truths: “‘Thy word have I hid in mine heart, that I might not sin against thee” (Psalm cxix. 11); “Bind them continually upon thine heart, and tie them about thy neck. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee” (Prov. vi. 21, 22); a treasure of knowledge, not only got by heart, but impressed on us by his Spirit. The great new-covenant blessing is God’s law written upon the heart (Heb. viii. 10), by the finger of the Spirit, as before on tables of stone; on the directive and imperative powers, the heart and mind; and this maketh us conformable to it in heart and life. God’s law is said to be in the heart of the godly; that maketh them willing to obey: “Thy law is within my heart” (Psalm xl 8). Tender to oflend: “The law of God is in his heart; none of his steps shall slide” (Psalm xxxvii. 31 ). He loveth what is commanded, and hateth what is forbidden; he hath a sense of it, to keep him from usual guilt.

5. Advised consideration and watchfulness: “Let thine eyes look light on, and let thine eye-lids look straight before thee; ponder the path of thy feet, and let all thy ways be established” (Prov. iv. 25). When you are about to do anything, examine and consider it, whether God alloweth it, yea or no: will it please or displease, honour or dishonour, God? If he “disallow, forbear, how safe, profitable, or comfortable soever it be; if he allow it, then engage. This holy fear must never be laid aside: “Work out your own salvation with fear and trembling” (Phil. ii. 12); “Pass the time of your sojouring here in fear” (I Peter i. 17).