Psalm 119:164
Verse 164. — Setyen times a-day do I praise thee because of thy riyhteoiis judgments.
In these words, the man of God giveth further proof of his love and delight in the word, by praising God for that benefit. His praise is illustrated, —
1. By the frequent repetition of that duty, “Seven times a-day do I praise thee.”
2. The subject matter, “because of thy righteous judgments;” that is, God’s dispensations agreeing with his word.
First, The frequency of the duty, “seven times a-day;” that is, very often: numerus dejinitus pro indefinito, a number certain put for an uncertain: seven is often used for many; as, “I will punish you seven times more for your sins” (Levit. xxvi. 18); that is, not exactly seven, but many
SERMONS ON TSALM CXIX.
and divers times: “A just man falleth seven times, and riseth up again” (Prov. xxiv. 16); “There are seven abominations in his heart” (Prov. xxvi. 25); “The barren hath borne seven; and she that hath many children, is waxed feeble” (1 Sam. ii. 5). So here, I give thanks to thee as often as I meditate of them. Some of the Jewish rabbins stick in the very literal number seven; twice in the morning, before the reading of the law, and once after it, and at noon, and so in the evening as in the morning; so Rabbi Solomon: indeed, elsewhere, “Evening, and morning, and at noon, will I pray” (Psalm Iv. 1 7); but whether with such scrupulous observation of hours, is not certain.
Secondly, The subject-matter, “thy righteous judgments;” whereby is meant, —
1. God’s most righteous laws and precepts, called the ordinances of judgment and justice. We cannot sufficiently bless God for the benefit of his word.
2. The dispensations of his providence suiting therewith, whether they concern us or others. The word is fulfilled in the punishment of the wicked, and in giving the promised reward to the riijhteous. All God’s dealings are righteous judgments; and matter of praise is still offered to us, from the comforts and blessings of his providence. There is no question of that; the smallest of his mercies should not be overlooked, though notable mercies should be continually remembered. Not only daily benefits (Psalm lxviii. 19), but great deliverances, ai’e a standing ground of thanksgiving: “Sing forth the honour of his name; make his praise glorious” (Psalm lxvi. 2). Especially, now the grace of our Lord Jesus Christ, and the great salvation, is more clearly revealed, we should never think qf it, nor read it, nor hear of it, without some considerable act of joy and thankfulness. So for the dispensations of God to others, in protecting his people, in punishing his enemies. It is a great confirmation of faith, to see promises and threatenings fulfilled on others; how punctually God maketh good his word to all that trust in him (Psalm xviii. 30); on all those that reject it, and despise it: “As we have heard, so have we seen” (Psalm xlviii. 8). They that believe the word of God, and do mark what is foretold in the word, shall find the event and work of Providence suitable to the prediction.
3. God’s righteous judgments afflicting us, do also yield matter of praise, as they work together for good to such as love him (Rom. viii. 28); and the saddest corrections afford necessary and profitable instructions: “Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law” (Psalm xciv. 12): “It is good for me that I have been afflicted; that I might learn thy statutes” (Psalm cxix. 71); though not barely for the afflictions themselves, yet for their fruit and issue, that our souls are bettered and humbled by them, and as we see the faithfulness of God in them.
Doctrine. — That the people of God should never cease lauding and magnifying the name of God, because of his righteous judgments.
L)avid was never weary of praising God; every day he praised God, and often every day: love sweetened it to him. We shall praise him evermore in the world to come; there it will be our sole employment; but, even in this world, we should not count it a burden, but praise him yet more: “I will yet praise thee more and more” (Psalm lxxi. 14); jitill magnifying hi greatness.
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Here I shall speak, —
1. Of the duty, that we should praise God.
2. Of the contiuuance, that we should not cease praising’ God.
3. The grounds of it in the text, because of thy righteous judgments. First, The duty.
Secondly, The motives to it.
First, The duty, and there we have, 1. The natore of it. 2. The grounds of it. 3. The formahty. 4. The fruit of it.
1. The nature of it. There are three words used in this matter, blessing, praising, giving thanks: sometimes they are used promiscuously; at other times, there is a distinctness of notion to be observed. Blessing is used: “Bless the Lord, O my soul ‘” (Psalm ciii. 1). Blessing relateth to his benefits; it respects the works of God as beneficial to us; his mercy, love, and kindness to us. We bless him who hath blessed us. Praise relateth to his excellences, as we may praise a stranger for his excellent endowments, though we are not benefited by them: “Praise ye the Lord. I will praise the Lord with my whole heart, in the assembly of the upright, and in the congregation. The works of the Lord are great, sought out of all them that have pleasure therein” (Psalm cxi. 1, 2). It is a great part of our work to praise the Lord; not that he at all needeth it, for he is infinitely perfect; but he deserveth it, and by this means we testify our love and reverence of him, and strengthen our own dependence on him, and gain others to him; when we speak good of his name. The other word is thanksgiving: “Oh! give thanks unto the Lord; for he is good” (Psalm cvii. 1). This differeth from the two former, because praise may be expressed in words, gratitude and thankfulness in deed: also it hath respect to benefits as well as blessings; but we show our gratitude by obedience, but these are often co-incident. Ladeed, there is a mixture of all in the true praising of God; excellences and benefits are to be acknowledged w’ith heart, mouth, and life.
2. The grounds of it. Faith and love must be at the bottom of our praise, if we would not have it slight and formal; for the more lively apprehensions we have of God’s perfections, which is the work of faith, and the more sensible of his goodness and mercy, which is the work of love, the better is this service performed. Therefore, unless these praises flow from a believing, loving soul, they are but an empty prattle and a vain sound. (I.) Faith is necessary; that is the eye of the soul to see the invisible one (Heb. xi. 27). It giveth us an apprehension of the Lord’s excellences, in order to love and trust: so also, in order to praise, faith sets us before the throne, and doth withdraw the veil, and showeth us the eternal God, who liveth and reigneth for ever; dispensing all things powerfully, according to his own will. That is all the sight we have of God in this life: a nearer vision is referred to our future glory; here we see him by faith.
(2.) Love, or a deep sense of the goodness of God, which enlargeth the heart towards him, and forceth open our lips, that our mouths may show forth his praise (Psalm li. 15). There he meaneth God’s giving a sweet and renewed sense of pardoning mercy: “Because thy lovingkindness is belter than life, my lips shall praise thee” (Psalm lxiii. 3); an intimate sense of the Lord’s love sets the tongue a work to speak of it. Praise, then, is the result of faith and love. None else do it seriously, delightfully, but where these grace-s reign and prevail in the heart.
3. The formality of it is an acknowledgment of the Divine virtues, benefits, and perfections manifested to us in his words, or works, or both; these must be acknowledged by some outward expressions. Words, whereby we express our inward thoughts and apprehensions: our tongues are called our glory: “Awake up, my glory” (Psalm lvii. 8); “My heart is glad, and my glory rejoiceth” (Psalm xvi. 9). When that Scripture is quoted. Acts ii. 26, it is said, “My tongue was glad,” >)yrtX(«(Taro I’y yXSxjaa fis. So the Septuagint. So called, not only as speech is our excellency above the beasts, but because God is thereby glorified and praised; given us to this end and purpose, to bless God (James iii. 9). As our understanding was given us to know God and think on him, so our speech to speak of God, to declare his excellent perfections, and to stir up others to praise him with us.
4. Holiness, the fruit of it; for, as Job said the sides of the poor blessed him (Job xxxi. 20), so must our lives praise God (1 Peter ii. 9); show forth his virtues, not in word only, but in works. Our lives must be a constant hymn to God, though we should be silent. We remember the Lord’s excellences, that we may imitate them, and express them to the life: the children of God serve only for this use, to represent God to the world, as the image in the glass representeth the person that looketh in it. So, “This people have I formed for myself; they shall show forth my praise” (Isa. xliii. 21). The impression of all the Divine attributes and perfections must be left upon us, and copied out by us, plainly represented in our wisdom, purity, faithfulness, and godliness.
Secondly, The motives. Because there is no part of God’s worship to which we are more indisposed. Self-love will put us upon prayers and supplications, but love of God upon praises: we are inclined to the one by our own necessities; but need to be stirred up to the other by pressing arguments. I will only mention those which are heaped up together in one place: “Praise ye the Lord; for it is good to sing praises unto our God; for it is pleasant, and praise is comely” (Psalm cxlvii. 1).
1. It is good and profitable, a piece of service acceptable in God’s sight: “Whoso offereth praise, glorifieth me” (Psalm 1. 23). It is a part of that spiritual worship required under the Gospel, beyond all the sacrifices of the law: in other duties, we expect something from God; but, in this, we bestow something on him.
All God’s praises are a believer’s advantage; every attribute is his store-house: “This is my beloved, and this is my friend” (Cant. v. 16); and, “For I know that the Lord is great, and that our Lord is above all gods” (Psalm cxxxv. 5). Yea, it is profitable as it is acceptable: “Let all the people praise thee, O God; let all the people praise thee. Then shall the earth yield her increase; and God, even our own God, shall bless us, God shall bless us; and all the ends of the earth shall fear him” (Psalm lxvii. 5 — 7). Pliny telleth us of a fountain that would rise, and swell, and overflow, at their playing of a pipe or flute, and, when they ceased, would stop again: the fountain of mercy riseth, and swelleth, and overfloweth with new supplies of mercy, when we praise, and acknowledge the old.
2. It is pleasant and deHghtful, full of sweet refreshment. He that knoweth not this work is pleasant, is unacquainted with it; for this ravishing, transporting joy is matter of experience. When is the gracious heart more delighted, than when it feasis with God? All acts of obedience have a pleasure accompanying them, especially acts of worship, betng the nobler
SEKMON CLXXA^ir. — VEESE CLXIV. 391
part of the spiritual life; and, among them, praise: “Sing praises unto his name; for it*is pleasant” (Psalm cxxxv. 3). It is our duty in Heaven to praise God, when we are in our highest felicity; therefore this is a work wherein we should rejoice to be employed. It is our reward rather than our work, the heaven that we have upon earth; and nothing so fit to cheer up the spirit, as to remember what a God we have in Christ; the very nature of it hath allurement enough to a gracious heart: “For thou. Lord, hast made me glad through thy work” (Psalm xcii. 4); when God blesseth our meditations on his works with gladness.
3. It is comely and honourable. To be about the employment of angels, to be heralds to proclaim the Lord’s glory; nothing so comely for us, as creatures, who have our whole being from him. As new creatures, we are set apart to be to the praise of his glorious grace in Christ (Eph. i. 12). It behoveth all men as a debt, which they owe to God, though the wicked have no power to perform it.
Indeed, the new song doth ill become the old heart; but, when there is an obligation and a capacity, then it is comely indeed. It becometh them to pay, and God to receive it from them: “Praise is comely for the upright” (Psalm xxxiii. 1 ). All are bound to praise God; yet none will do it cheerfully and acceptably, save the godly: they have obligations above all people in the world; they’ have a capacity and a heart to do it; and from them God most expecteth it.
In the second place, the continuance; that we should never cease praising God. David saith here, “seven times a-day,” which is the number of perfection; and elsewhere you shall find equivalent expressions: “I will bless the Lord at all times; his praise shall be continually in my mouth” (Psalm xxxiv. 1). So, “Let us offer the sacrifice of praise to God continually, &cc., giving thanks unto his name” (Heb. xiii. 15). So, “Giving thanks always for all things unto God” (Eph. v. 20). What is the meaning of these extensive particles, continually, always, and at all times? I answer, it is not to be understood as if we were without intermission to be employed in the actual exercise of formal and distinct thanksgiving. No; there are other necessary duties, which sometimes must divert us from it; but the meaning is, —
1. That there is continual occasion of praising God. God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth new matter of praise and thanksgiving; and there are some standing mercies, which should never be forgotten, but be remembered before God every day; as, redemption by Christ, with all the abundant benefits: and therefore the Gospel-church is represented by four beasts, or four living weights, together with four-and-twenty elders, who “rest not day and night, saying. Holy, holy, holy. Lord God Almighty” (Rev. iv. 8). This is spoken to show that matter doth still continue of lauding and blessing God; and David saith, “Let my mouth be filled with thy praise and with thy honour all the day” (Psalm lxxvi. 8). There is no moment of time wherein we are not obliged to praise and glorify God.
2. This must be understood of the preparation of the heart without intermission. AVe must cherish that disposition of heart which is necessary for it; a habit of thankfulness, a heart deeply affected with the Lord’s excellences and mercies, should ever be found in us, and never laid aside: the instrument must be kept in tune, though it be not always play ed ui)on. David saith, “My heart is fixed, O God, my heart is fixed; I will sing and give praise” (Psalm lvii. 7). There must be a prepared heart, or a fixed purpose to praise the Lord. A renewed sense of God”s ftivour, and fresh experience of his goodness to us, to draw forth this preparation into act; yet the preparation must still remain with us, and we are to watch against dulness and indisposedness for his holy work. This preparation is more or less at times; for special mercies do raise, enliven, and inspirit the heart; but some measure of a thankful disposition, or bent and inclination to praise God, must never be wanting. As the vestal fire among the Romans was ever kept in, on special occasions it was blown up; so there should be an habitual frame of heart to praise God at all times; but, upon some special occasions, it must more especially be excited and stirred up to it.
3. We must keep a constant course and certain order of worshipping and praising God, both in public and private. In Scripture, they are said to do a thing always, who do it upon stated occasions; as Mephibosheth did eat continually at David’s table (2 Sam. ix, 13); not as if always eating, but at the eaiing times: and the disciples are said to be continually in the temple, praising and blessing God (Luke xxiv. 53); that is, at the appointed times of worship. So we are to set forth certain times to bless and praise the Lord, who is continually good to us, especially on the Sabbath. See Psalm cxii., the title, with the first verse: “It is a good thing to give thanks unto the Ix)rd, and to sing praises unto thy name, O most high!” We are not to omit any occasion of formal and direct thanksgiving; acknowledge mercy and faithfulness, the two pillars of oar confidence. As it is to be done constantly, which the former head called for, so fi’equently; that is, we must take every just occasion to perform it; let no special opportunity pass; the Lord’s mercies are new every moment (Lam. iii. 23), and he loadeth us with his benefits daily (Psalm lxviii. 19). Therefore, as God’s hand is ever open to bless, so should our mouths be ever 02>en to praise; and we should never go from this exercise, nisi cum (mimo rcvertendi, but with a purpose to return to it again. We have poor temporary affections towards God, and are very rare and unfrequent in these duties; though we are dailv receiving more and more benefits, yet we are slow and backward to this work. Every hour, every minute, every moment, God is obliging us to it anew; therefore we should say, “I will yet praise him more and more.”
Thirdly, The ground of praising mentioned in the text, “Because of thy righteous judgments.” Here observe, —
1. The term is one of the notions by which the word of God is expressed. Surely all kind of mercies are matter of praise, especially spiritual mercies; and, among these, his word; for this is a great favour in itself: the church can as ill be without it as the world without the sun. Psalm xix., he compareth the sun and the law together. This is a peculiar favour: “He showeth his word unto Jacob, &c.; he hath not dealt so with any nation, &c.; praise ye the Lord” (Psalm cxlvii. 19, 20). The benefit of the Scriptures is a precious gift of God to the church, and so it should be valued and esteemed: not counted a burden, as it is by them who are wholly earthly and mind not heavenly things. Alas! what should we do without this help, to ease our burdened minds, to understand God’s providences, and learn the way to happiness, without these pure precepts and heavenly promises? What is it that raiseth in us the joy of faith, the patience of hope, that directeth us to a straight and certain way to glory, but the word of God? This is the book of hooks; the food and comfort of our souls: “In God will I praise his word; in the Lord w ill I praise his word” (Psalm hi. 10). The best hold that faith can have of God, is by his word; let us own his word; and then whatever his dispensations be, we have cause to praise him. Here is a sure hope to fix upon, and a sure rule to walk by; it cannot be told in a breath, what benefit we have by it. Here is matter of glorying and firm confidence; we need not fear men or devils, as long as we have such a firm bulwark to secure us. Here we have God’s will made known to give us notice of a blessed estate, and God”s promise to give us an interest in it.
2. It noteth the dispensation of his providence, fulfilling his promises vmto the faithful, and executing his threatenings on the wicked. He is the same in his works that he is in his word: his judgments are declared in his holy word, and executed in his i-ighteous providence; and therefore it is said of them that have not his word, “As for his judgments, they have not known them: praise ye the Lord” (Psalm cxlvii. 20). Where they have not his word, the Lord’s dealing with men in justice and mercy, and the course which he observeth in ruling the world, is not understood; it lieth much in the dark, so that his providence is complicated with his word, and as it is the sentence of his word executed, is matter of praise. Well then, we must praise God for his righteous government of the world, according to his word; whether it concern the church in general, or us in particular: “True and righteous are thy judgments” (Rev. xvi. 7). But, because particular providences come nearest home, and do most affect us, I shall instance in them.
d.) liCt me show you how we should praise God for his favours, and fulfilling of promises to us, and hearing our prayers, and remembering us for good in our low estate. Joshua leaveth this note when dying: “I am going the way of all the earth; and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you: all are come to pass with you, and not one thing hath failed thereof” (Josh, xxiii. 14). Trust God, and try him; and you will return the same account with this, which was the result of all his experience. And Solomon taketh notice of God’s fulfilling promises: “And the Lord hath performed his word that he spake.”’ “Who hast kept with thy servant David my father that thou promisedst him: thou spakest also with thy mouth, and hast fulfilled it with thine hand” (1 Kings viii. 20 and 24). There is none of any acquaintance with God, but find much of this. Now, they should therefore praise the Lord, and love him; so David, “I love the Lord, because he hath heard my voice and my supplication” (Psalm cxvi. 1). When we have put promises in suit, and challenged God upon his word, he hath stood to it, justified our confidence; every fresh experience in this kind should excite new love and praise.
(2.) In time of affliction, when Divine dispensations go cross to our affections, and it may be to our prayers, yet, even then, should we piaise the Lord. Job, when the Lord had taken away, blesseth the name of the Lord (Job. i. 21). The Lord is worthy of praise and honour, when he giveth, and when he taketh away; when he emptieth, and when he filleth us with blessings: a child of God is of a strange temper; he can fear him for his mercies (Hos. iii. 5), and praise him for his judgments, as in the text; it argueth a great measure of grace, to give thanks to God at all times, and for all things: “Rejoice evermore; pray without ceasing: in everything give thanks“’ (1 Thes. v. 16 — IS). Simply, we cannot give thanks for afflictions, as afflictions; as we cannot pray for them, nor joy in them, but as they are a means of good to us. A thankful frame of heart, bringeth meat ovit of the eater, encouragement out of the saddest providences, and taketh occasion to lift up itself in the praises of God, even from those things which are matter of greatest discouragement and heartless dejection to others: it seeth the hand of God working for good to him. And then, on the other side, an unthankful, repining, murmuring spirit soureth all our comforts, is ever querulous, whether crossed or pleased; it entertaineth crosses with anger, and blessings with disdain. It is hard ta be in any condition on this side Hell, wherein we have not cause to praise God; even in great c-alamities, either for their fruit and issue, as our souls are bettered and humbled by them:” Thou hast dealt well with thy servant, O Lord, according unto thy word’’ (Psalm cxix 65). Wherein? In giving him faith and sensible and seasonable correction (verse 67); and presently, “Thou art good, and doest good” (verse 68). Or else for their mitigation, as to deem them not insupportable (1 Cor. x. 13): “That we are not consumed” (Lam. iii. 22); that not to the full merit of our sins: “Thou, our God, hast punished us less than our iniquities deserve” (Ezra ix 13); that comforts come along with them, that our afflictions do not exceed the measure of our comforts (2 Cor. i. 5); that w’e have a God still, who knoweth how to turn all to om- advantage. Let us be persuaded he is well affected to us in Christ; and we shall take anything kindly at his hand. All this is spoken, that poor murmuring souls may not set out from so blessed a work; yea, when other arguments fail, we may see the wisdom, justice, and faithfulness of God, in his sharpest corrections: “I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me” (Psalm cxix. 75). It is a great honour to God, to speak good of his name when his hand is smart upon us. Use. — Let me press you now to three things: —
1. To the work.
2. P^’requency and constancy herein.
3. To suit often God’s word and works together.
First, To the work of praising God. Many are often complaining or begging, but seldom praising or giving thanks. Oh! surely this should be more regarded; not always taken up with complaints against ourselves, and supplications for mercies; but should sometimes give thanks, and praise the Lord; it is the noblest part of our work, it is nearest the work of Heaven. As love is the grace of Pleaven, so praise is the duty then in season. It is good to be preparing, setting our hearts in order, for our eternal estate; it is the work of angels; when we praise God, we da the work of angels. The angels, according to the opinion of the ancient Hebrews, do every day sing praises to God, and that in the morning; which they gather, because the angel said to Jacob, “Let me go; for the day breaketh” (Gen. xxxii. 26); which place the Targum of Jerusalem thus explaineth. Let me go; for the pillar of the morning ascendeth; and behold, the hour approacheth that the angels are to sing. However that opinion be, sure we are that the angels ever bless God and laud his holy name: “One cried unto another, and said. Holy, holy, holy, is the Lord of hosts; the whole earth is full of his glory” (Isa. vi. i — 3). They were blessing God for creation. Then the morning stars sang for joy (Job xxxviii. 4 — 7); for the nativity of Christ (Luke ii. 13, 14). They apprehend more of God’s excellency and perfection, in himself and in his works, than we do, and are more sensible of his benefits than we are. Now, if this be the work of angels, the highest and greatest of them, surely this work should be more prized by us: it is nobler than other duties. We serve God in our callings; but this work is a part of our misery: this burden was laid upon Adam after his fall, that in the sweat of his brows he should eat his bread (Gen. iii. 19). Though honest labour be a part of our obedience, yet it is also a part of our trouble and exercise. There are works of righteousness; as, to give every man his due, those are good works; but they concern the benefit of man, the good of human society: whereas, praise is more immediately directed to the honour of God. There are works of mercy, to relieve the poor, to help the distressed, to support the weak, to comfort the afflicted; these are good works indeed, and a very noble part of our service, to be reckoned to our thaidv-offerings as praise: “By him, therefore, let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to his name. But to do good and to communicate, forget not; for with such sacrifices God is well pleased” (Heb. xiii. 15, 16). It is Godlike to do good; and a more blessed thing to give than to receive (Acts xx. 35); as God giveth to all, and receiveth of none, but still this redoundeth to men. There are opei’a culius, the fourth sort of works, works of worship: internal, as humbling our soul, repenting of our sins, and asking pardon; these are good works indeed, but such as imply our misery and imperfection: external, as prayer, hearing, anei reading, and other acts of communion with God: but, when we give thanks, this is more noble. In other duties, God is bestowing something on us; but here, in our way, we bestow something upon God. In prayer, as beggars; in hearing, as scholars and disciples, we come to expect something from him: here we come to put honour upon God: in our way, it is a kind of recompence, or paying our debts to him, by word or deed.
Now, the reasons why men are so backward to this work, are, —
1. Because we have so little of the love of God. Self-love puts us upon supplication; but the love of God, upon praise and ihanksgiving. It is a token of great love, to praise God without ceasing. We are eager to have blessings, and then forget to return and give God the glory.
2. And partly, neglect of observation. We do not gather up matter of thanksgiving: “Continue in prayer, and watch in the same with thanksgiving” (Col. iv. 2). We should continually observe God’s answers, and visits of love, manifestations of himself to the world. The reason, then, why we have no more pleasure in praising God is, because we observe not so heedfully as we should his mercy and truth fulfilled.
Secondly, to frequency and constancy therein. Frequency in this duty doth not beget a satiety and loathing, but rather a greater delight to continue in it. But here arise two questions: —
QiTESTiON I. — What time must be necessarily spent in acts of worship, and adoration, prayer, praise, and immediate converse with God?
Answer. — I. It is a truth, that our whole time must be given to God; for a Christian is a dedicated thhig, “a living sacrifice” (Eoiu. xii. 1). Now, the beast offered in sacrifice, with all the appurtenances, was Gods. A Christian, by the consent of his own vows, is not master of anything: after a vow of all, we must not keep back part, as did Ananias and Sapphira. A Christian hath given his whole self, ^ime, and strength to God.,
396 SERMOXS ox PSALM CXIX,
2. Thoug-h our whole time be given to God, yet for several uses and purposes: God’s service is not of one sort, and he is served in our callings as well as in our worship. Man in paradise was to dress the garden (Gen. ii. 15), as well as to contemplate God: common actions may become sacred, by their end and use: ‘’ And her merchandise and her hire shall be holiness to the Lord”’ (Isa. xxiii. 18).
3. These several duties must not interfere and clash one with another; for God’s commands are not contrary, but subordinate. We must not so attend upon religion as to neglect the service of our generation, as instruments of God’s providence; nor suffer the lean kine to devour the fat, the world to enci-oach upon religion.
4. The particular seasons for each duty are not determined and set down in Scripture.
(1.) Partly, because God trusteth love, and will see whether we have a mind to cavil and wrangle, and dispute away duties, rather than practise them.
(2.) And partly, because he would leave something to the conduct of his Spirit, and the choice of spiritual wisdom: ‘“A good man will guide his affairs with discretion” (Psalm cxii. 5).
(3.) And partly, because men’s occasions and conditions ai’e different, and he would not have his law to be a snare.
(4.) And partly, because there are so many occasions to praise God, that, if we do not want a heart, we shall be much and frequent in this duty.
5. Though there be not express rules, there is enough to prevent carelessness and looseness. God calleth to us in very large and comprehensive terms, “always,” “continually,” and “in every thing.” The example of the saints, who night and day were praising God: Paul and Silas, at midnight, sang praises to God (Acts xvi. 25). So, “At midnight I will rise to give thanks unto thee because of thy righteous judgments” (Psalm cxix. 62); and in the text, “Seven times a-day. Besides, there are daily solemn services, personal and domestic, to be performed (Matt. vi. 11): “Watching daily at my gates” (Prov. viii. 34). Morning and evening they were to offer a lamb (Num. xxviii. 4).
6. There are general hints and limits enough to become love: “But I will hope continually, and will yet praise thee more and more” (Psalm lxxi. 14). Enough to keep the heart in good plight, and maintain faith and hope in God, and keep up a spiritual intercourse of communion with God by daily offering up prayers and praises to him.
Question II. — Whether it be convenient to state and fix a time?
David had his set times; so had Daniel; and surely, all occasions, opportunities, and abilities considered, it may be a help to us, and make the spiritual life more orderly, to have set, stated, fixed times for the performance of this duty.
Thirdly, To suit God’s word and works together, laws and judgments: God hath revealed his wrath against all ungodliness and unrighteousness (Rom. i. 18); “Every transgression and disobedience received a just recompence of reward” (Heb. ii. 2). Deliverances and promises fetch all out of the covenant: “The Lord shall bless thee out of Zion’’ (Psalm cxxviii. 5); that relateth to the covenant made to the church. This checketh atheism, sweeteneth our duties, allayeth our fears, and resolveth our doubts, and helpeth us in the delightful exercise of praising God.