Psalm 119:168

Vekse 168. — have kepi fhi, and thy icsfimonles; for all my ways are before thee.

David still goeth on in his plea. He had spoken of his faith and love, and now of his fear. We must, —

1. Labour for faith to believe the promises. The man of God begiiineth there, “I have hoped for thy salvation.”

2. This faith must work by love; that is his next step: My soul loveth thy testimonies exceedingly. And, —

3. Love must breed in us a reverend fear of God’s majesty-, and a care to please him in all things. This is the third part of the plea, mentioned in the text: “I have kept thy precepts and thy testimonies,” &c. Li which words, —

First, His integrity is again asserted.

Secondly, The reason and encouragement of it.

First, His integrity is asserted; “I have kept thy precepts and thy testimonies.” Where it is notable, the object of his duty is expressed by two words, precepts and testimonies: Mandatis adjungit testimonia (saith Calvin), ut ostendat se non tantum agere de regida bene vivendi, sed complecti totum salutisfcedus; he addeth the word testimonies to that of precepts, to comjDrise the whole covenant of salvation. Precepts signifieth the moral law; and testimonies, doctrines of grace.

Secondly, The moving cause or proper reason of this obedience, “for all my ways are before thee;” whereby he understandeth either the providence of God apprehended by faith as always watching over him and all his affairs for good, or a sense of God’s omnisciency and omnipresence. The interpretations are subordinate one to another; and, in both respects, all our ways may be said to be before the Loid; namely, as he doth govern and dispose of them according to his will: so it is said, “In all thy ways acknowledge him, and he shall direct thy paths” (Prov. iii. 6). Or that he doth know and see all; “His eyes are upon the ways of man, and he seeth all his goings” (Job xxxiv. 21). And in this double sense may a parallel place be expounded: “I have set the Lord always before me” (Psalm xvi. 8). In point of reverence and dependence; as inspector, helper, observer, second. But why is it mentioned here? Three reasons interpreters give for it; either by way of appeal, or as the reason of his obedience, or as evidence of his sincerity.

1. By way of appeal, as calling God to witness for the truth of what he had said; Lord, thou art conscious to all my ways, knowest the truth of what I spake. “Lord, thou knowest all things:” thus Peter useth it (John xxi, 17).

2. As a reason why he was so careful to keep all God’s precepts. All my thoughts, words, and deeds, are known to thee; and so I desire to approve myself to thee, in every part and point of my duty.

3. Or it is produced as an evidence of his sincerity, that he did all things as in God’s sight, and set him before his eyes as the judge of his doings, and so would not oftend God to please men; for, in this octonary, he speaketh as a man in trouble, and ready to miscarry by carnal fear.

Doctrine. — That walking as in the sight of God is a note of sincerity, and a good means to make us keep his precepts.

SEUMON CLXXXIir. VERSE CLXTIII. 433

First, In those few words which God spake to Abraham, all godliness is comprehended: “Walk before me, and be thou perfect” (Gen. xvii. 1); walk before me as in the sense of my eye, and the confidence of my allsutHciency; behave thyself as in my sight and presence. Let me give you a note or two, concerning this walking as in the sight of God.

1. All men are in God’s sight, but few think of it; they forget God’s eye that is upon them; as Jacob saith in another case, “Surely the Lord is in this place, and I knew it not” (Gen. xxviii. 16). God is in them, though they do not see God, and therefore act as if God did not see them. The Apostle telleth us plainly, “Though he be not far from every one of us” (Acts xvii. 27). Though God be not far from us, yet we may be far from him; at a great distance in our minds and affections: God is near us in the effects of his power and providence; but the elongation and distance is on our parts. We do not consider his eye that is upon us; for many dare do that in the sight of God and angels, which they dare not do in the sight of a little child.

2. This walking as in the sight of God, implieth a looking upon God as witness and judge; as one that seeth for the present, and will hereafter call you to an account. And so it works upon those two great articles of present providence and last judgment; the one consideration puts an edge upon the other, and maketh it more operative. God is to be looked on as one sitting upon his throne; and Solomon telleth us, “A king sitting upon the thi’one of judgment, scattereth away all evil with his eyes” (Prov. xx. 8). Would a subject break the laws in his sovereign’s sight? So, when God looketh on, shall we affront him to his face? the great Judge of all the eailh? “He seeth wickedness also; will he not then consider it?” (Job xi. H.) As Ahasuerus said, “Will he force the queen also before me?” (Esther vii. 8.) The greatest malefactors will carry it demurely in the presence of their judge: “Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand.”

3. We are not only to remember God’s eye in the duties of piety which we perform directly to God, but also in the duties of righteousness which we owe to men: “In holiness and righteousness before him all the days of our Ufe” (Luke i. 75). Holiness hath relation to God, and righteousness to men: in both, we must act as before him, as in his eye and presence; not only in praying, and hearing; then we are before him, immediately speaking to him; but before him as to men. All our respects there, must be done as in and to the Lord; performing duties we owe to men, as in the sight and presence of the Lord, as it is often said; so as to approve ourselves to God, who seeth the heart, do it unto the Lord heai-tily: “Mine eyes are ever toward the Lord” (Psalm xxv. 15).

4. God doth not only behold our actions, but our principles and aims, and the secret motions of our hearts. He is neither ignorant of man, nor anything in man. Men may judge of actions, but not of principles, no further than they are discovered; but God judges of principles, when the action is fair: “And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind; for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts” (1 Chron. xxviii. 9); words that imply an accurate search. God looketh to the bottom and spring of actions; not only the matter, but the principle. A man that standeth by a river in a low place, can only see that part of the sUeam that passeth by; but he that is aloft in the air

VOL. III. 2 F in a higher place, may see the whole course, where it riseth and how it runneth. So God at one view seeth the beginning, rise, and ending of actions; whatever we think, speak, or do, he seeth it altogether. He knoweth our thoughts, before we can think them: “Thou knowest my downsitting and mine uprising; thou understandest my thought afar off” (Psalm cxxxix. 2): before we can conclude anything. A gardener knoweth what roots are in the ground, long before they appear, and what fruits they will produce. Secondly, This is a good means to make us keep his precepts.

1. It maketh for the restraint of evil; the sight of God is a bridle to us: “How, then, can I do this great wickedness, and sin against God?” (Gen. xxxix 9.) Shall we break God’s laws before his face? We take heed what we say and do before informers, and should we not much more before the judge himself? If we be not thus affected, it is a sign we never had a sight and sense of God’s eye: “He that doeth evil, hath not seen God “(3 John 11). God taught his people this by the type of covering their excrements:” For the Lord thy God walketh in the midst of thy camp, &c.; therefore shall thy camp be holj-, that he see no unclean thing in thee, and turn away from thee” (Dent, xxiii. 14). The flesh would soon seduce us, were it not for the awe of God”s eye. Inferiors, when they are in the sight and presence of their superiors, are very careful of their behaviour: he were an unhappy son, or a lewd servant, that would misdemean himself in the sight and presence of his father or master. Children at school, all is hushed when the master cometh. She were a lewd and impudent wife, that, in the sight and jiresence of her husband, would prostitute herself to another man. This is our case. God is father and Lord; and we are always in his sight, if we believe it, and can remember it; would we be so shameless as to sin, he looking upon us? The wise Heathens were sensible that such a thought would be a curb to us; therefore admonished their disciples that they should always set before them some Cato or Coelius, some grave and reverend person, that they might behave themselves as in their presence; for, saith Seneca, Magna pars peccatorum tollitur, si peccatoris testis adfuit; a great part of sins would be prevented, if, when we are about to sin, some witness were present with us. They thought this fiction would be a restraint, and the fiction of grave men; but we speak now of the eyes of God; and that, not as a fiction and supposition, but as a certain and undoubted truth; no less certain than that there is a God, which of all truths is most certain. Therefore should not the eye of God restrain, who is with us always, and in all places?

2. For the encouragement to every good work, so it is a spur to us: God looketh on; he that is thy judge and rewarder, he knoweth how faithfully we keep his law. All the labours, miseries, slanders, which thou endurest for his sake, are known to him: “I know thy works, and thy labour, and thy patience” (Rev. ii. 2); he taketh notice of thy faithfulness. Do not think only that God doth spy out our failings: “The eyes of the Lord are in every place, beholding the evil and the good” (Prov. xv. 3). He taketh notice of both, both as rewarder and avenger. Now, cowards will adventure much in the presence of their general, and idle servants will work while their master looketh on; and shall not we do the Lord’s work, since he taketh notice? He knoweth our work and our discouragements, and will help accordingly: “I know thy works and where thou dwellest, even where Satan’s seat is; and thou boldest fast my name” (Rev. ii. 1 3). See Basil, Regulis Brevioribus, quest, xxxiv.

More particularly.

1. It is a great means to make us serious in all our addresses to God, that we may behave ourselves with that reverence and awefulness that will become the Divine majesty. What is the reason men are so slight and customary in their prayers and other acts of religion? They do not see the invisible God, and think of him to whom they speak. From practical atheism and unbelief, we have little sense of things unseen. In speaking to a man, we behave ourselves with that gravity and reverence that his quality deserveth; but, in speaking to God, our thoughts wander, our hearts are dead and vain, because we see not him with whom we have to do. ‘’Make us gods, which shall go before us” (Exod. xxxii. 1). Ay; that we would have; a visible God, whom we may see and hear; but, the true God being a spirit and an invisible power, all the service we do him is a task; performed more out of custom than affection; in a slight, perfunctory manner. Now, when we believe God’s eye and are sensible of his presence, that maketh us more serious. He telleth man his thought; thoughts speak louder in his ears, than our words. Oh! with what reverence should we creep into his presence, before whom all things are naked and open! It was a direction Seneca gave to his friend Lucilius, Epist. 10th, Sic vive cum honiinibus, tanquam Dens videat; sic loquere cton Deo tanquam homines videant: so live with men, as if God saw; so speak with God, as if men saw. Shall such a speech come out of the mouth of a Heathen, and shall not Christians remember God, and set themselves as in his sight when they come before him? We should be ashamed, if our hearts were turned in and out in any duty, and men did know all our light, foolish, sinful thoughts that take up our minds; and doth not God see, and hate these things more than men? So that it is a powerful consideration to make us come with humility and reverence into God’s presence.

2. It maketh us sincere in our whole course; for this is sincerity, to do all things in order to God. Sincerity lieth in the universality of obedience and purity of intention.

(1.) For universality of obedience, we have an instance here in the text. David, by keeping himself as in God’s all-seeing presence, performed a uniform, acceptable obedience to him. So will all do that habituate this thought, and make it familiar to them; this is that that maketh them obey in presence and absence, to perform secret duties (Matt. li. 6). Therefore a Christian is as religious, if not more, alone and in secret, as before others. The hypocrite walketh before men, who see the outward man only, seeketh chiefly to approve himself to men, and therefore is more religious before others than alone; but it is otherwise with a heart deeply possessed with a sense of God’s omnisciency and omnipresence. So to avoid secret sins, which are only liable to God’s cognizance; he that knoweth all the workings of his heart lie open before God, maketh it his business to abstain from fle’shly lusts, as from sinful practices, which would betray him to shame before the world, and dareth not allow himself to sin anywhere, but there where God cannot see, that is nowhere. Yea, when God’s children forget themselves to be in their Father’s preeence, and corruption gets the start of grace, they afterwards come to be ashamed and grieved for those sins for which the world cannot tax them: “Who can understand his errors? cleanse thou me from secret faults” (Psalm xix. 12). All our actions are seen by the Lord: some of them may be known to men, but others may escape their eye: therefore, it we look to men only, we are partial; but, if 2 F 2 to God, universal in oiu- obedience. If this be not all our aim, that men may not impeach us of any crime; but if this be our aim, to approve ourselves to God, it is a sign we are sincere.

(2.) As to purity of intention, the proper reason of that is, because God seeth our aims, as well as our actions, and knoweth all the deceits and tricks of a false heait. Our business is not with men, but with God, the searcher of hearts, who can distinguish between the motions of the flesh and those inspired by his Spirit. Certainly, if we make him paymaster, we must intend his work: “For he is not a Jew, which is one outwardly, &c.; but he is a Jew, which is one inwardly, &c.; whose praise is not of men, but of God” (Rom. ii. 28, 29). He that maketh God his witness, approver, and judge, must chiefly mind what God looketh after: “All the ways of a man are clean in his own sight; but the Lord weigheth the spirit” (Prov. xvi. 2). That which he chiefly regardeth, are men’s principles and ends.

(3.) It maketh us faithful in our relations, by considering he appoints them to us, and seeth how we improve them for his glory. Magistrates, there is a special presence of God, not only to direct and protect, but also to note and observe them: “The Lord, who is with you in the judgment” (2 Chron. xix. 6); “God standeth in the congregation of the mighty; he judgeth among the gods” (Psalm lxxxii. 1). When they are for the execution of his office, God is there; and therefore they, above all, must be men fearing God, have a reverend regard to his eye and presence. Diodorus Siculus telleth us of some Heathens, that had several empty chau’S advanced aloft near their tribunals, as for their gods; to show they were present, and had an inspection over all acts of judicature. So for ministers; they must not only give an account at last, but are observed for the present. God hath a watchful eye over them, as they have and should have over the flock: he observeth how we discharge our trust, and what are our aims; whether to promote our own interest or his: “But as of God, in the sight of God, speak we in Christ” (2 Cor. ii. 17). Our doctrines must not only be sound, but our aims and principles: it is not enough to speak of God, in his name, his truth; but sincerely approve our hearts to him, in the faithful dischai’ge of our duty. So, “We speak; not as pleasing men, but God, which trieth our hearts” (1 Thes. ii. 4); in all singleness and sincerity of heart discharging our trust. So masters of families are to walk in their houses with a perfect heart (Psalm ci. 2). Though they are shut up in their families from the observation of others, yet at home as well as abroad, they must be careful to walk with God in their domestical converse, when men are wont most to discover themselves; and should behave themselves most prudently, and holily, and faithfully there. The Apostle mindeth masters of their Master in Heaven (Eph. vi. 9); one who noteth and observeth your dealings, and will call you to an account for all your carriage: your sins and graces are not hid from him. So for servants: “Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasers; but in singleness of heart, fearing God: and whatsoever ye do, do it heartily, as to the Lord, and not unto men” (Col. iii. 22, 23). Still the consideration of God’s eye is suggested to them, they must be careful of their master’s concernments, whether their master be present or absent, or whether the things they do will come to his knowledge, yea or no: for, though the eye of men will not find them out, yet the eye of God must be regarded: therefore with respect to God, they must be careful and faithful. So again, ‘* Servants, be obedient to them that arc your masters according to the flesh, with fear and trembHng, in singleness of your heart, as unto Christ; with goodwill doing service, as to the Lord, and not to men”’ (Eph. vi. 5). They should be cheerful, laborious, painful: showing all faithfulness in things committed to their trust, even to a pin, or the smallest matter (not saucy, stubborn, and malapert), because the Lord looketh upon them, and, if they so do, will own them and bless them. Thus, you see, we should have better magistrates, better ministers, better masters, better servants, better fathers, better children, if this principle were once deeply imprinted upon their hearts, that all their ways are before the Lord, and he still observeth what they do in all their actions.

Use. — Is to press us to walk as in the sight of God, and to foresee him before you, in all your ways. To press you hereunto, consider these things: —

1. You are in the sight of God, whether you think so or no. We can no more be removed from the presence of God than from our own beings; for he is in everything that subsists, and it subsists by him. The Apostle telleth us, “There is one God, and Father of all, who is above all, and through all, and in you all” (Eph. iv. 6). The sun is some representation of God’s eye, nothing is hid from its sight; if the sun were an eye, it would see all things that it shineth upon. So doth God; only with this difference, the sun cannot pierce through dark and thick bodies, but God is over all, and through all, and in all; upholding and overruling all by his powerful providence. Therefore you cannot lie hid from God; only this sight is not comfortable and profitable to you, unless you see him as he seeth you. They say of the panther, when it hideth the head, it thinketh it is not seen, because it seeth not, and so is taken by the hunters. This is an emblem of wretched sinners; they see not God, and therefore think they are not seen by him, and so go on doing evil till their iniquities find them out.

2. What a noble thing it is always to live in the sight of God; for by this exercise, in some measure, and as this mortal state will permit, you enjoy the happiness of the blessed angels; for this is the privilege of the blessed angels: “That in Heaven their angels do always behold the face of my Father which is in Heaven” (Matt, xviii. 10). So when you live in the thought of God in some measure, you are doing their work, and your minds become as it were another Heaven; for Heaven is where God is, and there God is in that heart that thinketh of him; not only there by the powerful eff*ects of his providence, and the impressions of his grace, but there by the workings of our hearts.

3. The profit is exceeding great; by conversing with God often, we become like him. As musing of vanity maketh us vain, heavenly and holy thoughts produce a heavenly mind; and frequent remembrance is one means to introduce the Divine nature. Moses, in that extraordinary converse with God, his face shone; he carried away some strictures and rays of the Divine Majesty in his countenance. We cannot look for that effect upon our bodies; but serious and ponderous thoughts leave some change upon the soul: there is the lustre of grace, and the beauty of the Divine nature, which is a greater thing, left upon us. The Ajiostle sailh, “B«rt we all, with open face beholding as in a glass the glory of the liOrd, arc changed into the same image from glory to glory, even as by the Spiri of the Lord” (2 Cor. iii, 18); by seeing him in the word, considering hiai as always present with us: the heart is coloured and dyed by the object it often thinketh upon. Oh! therefore, be persuaded to set the Lord before you. For means: —

1. To see God aright, we need faith; for God is invisible, and invisible things are only seen by faith (Heb. xi. 1); and the instance is in Moses: by faith he saw him that was invisible (verse 27). Many have an opinion that God knoweth all things; but they have not a sound belief of it: it is what is owned by the tongue, rather than the heart. Cold and dead opinions are easily taken up, but a lively faith is God’s gift; this is a sight not easily gotten.

2. We must often revive this thought; for the oftener we think of it, the more deeply it is impressed upon the soul: “The wicked shall be turned into Hell, and all the nations that forget God’’ (Psalm ix, 17). It is not said, that deny him, but forget him. On the other side, there is a book of remembrance for those that thought upon his name (Mai. iii. 16). God takes it kindly when our minds are set a work upon him and upon his attributes. We have, every moment, life, and breath, and all things, from him: he thinketh of us; and therefore, out of a necessary gratitude, we should oftener think of God. Nazianzen saith twice (Naz. Orat. de Curii Pauperum, Orat. 10; and Orat. de Theol., Orat. 11), we should as often think of God as breathe; for we cannot breathe without him, and without his continual providential influence we fall into nothing, as sun-beams vanish when the sun is gone. Therefore the Apostle telleth the Ephesians, they were, in their natural estate, dS;eoi (Eph. ii. 12). There are two sorts of atheists, they that deny God, and they that wholly forget God: the latter are more common, and the latter sort are described Psalm X. 4, “God is not in all his thoughts.” Oh! what misery is this, that we have thoughts more than we can tell what to do withal; and yet we will not afford God the least share in them. He were a cruel man that should cast his provisions and superfluities into the street, and deny them to the poor; that should let his drink run into the kennel, rather than they should taste a drop of it. Such are we to God; we know not what to employ our thoughts upon, and yet we will not think of his name. We go musing of vanity all the day long, and grinding chaff’ rather than take in good corn into the mill.

3. There are certain seasons when we are bound not only habitually, but actually, to think of God.

(1.) In a time of temptation, when the flesh, being enticed by profit or pleasure, or seared by fears, tempts us to do anything contrary to the will of God. Thus did Joseph; when he might have sinned securely and with advantage (Gen. xxxix. 9), the thoughts of God’s eye and presence dashed the temptation. We forget him that seeth in secret, and therefore take the liberty to indulge our lusts. Can I consider that God looketh on, and do thus unworthily? It is a daring him to his face, to go on with these thoughts; therefore God seeth what I will now do, it is a seasonable relief to the soul.

(2.) We should actually revive this thought in solemn duties, when we come to act the part of angels, and to look God in the face. Surely God is greatly to be had in fear of all that are round about him. It would prevent a great deal of carelessness in worship, to remember who is the party with whom we have to do; who is speaking to us in the word, and to whom we speak in prayer: “All things are naked and opened unto the eyes of him with whom we have to do” (Heb. iv. 13). He knoweth how we hear, what thoughts and affections are stirring in our hearts: “We are all here present before God, to hear all things that are commanded thee of God” (Acts x. 33). We come not hither to see and to be seen of men, but to see God: we are here before God, as if God himself were speaking to us. God is everywhere with us; but we are not always everywhere’with God, but when we lift up our hearts, and set him before our eyes. So in prayer, when we speak to God, we should think of him, who is an eternal being, to whom belong kingdom, power, and glory. Prayer is called a coming to God; we beg his eyes be open (Neh. i. 6), to behold tis as well as hear us. Now, what an awing thought is this in prayer, that our preparations, motions, affections, dispositions, aims, are all naked and open to his eyes!

(3.) When God findeth us out in our secret sins by his word. Spirit, and providence; or the wrings and pinches of our own consciences. By his word: “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. 25); and, “For 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 intents of the heart. 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” (Heb. iv. 12, 13). So by his Spirit setting conscience a work: “Thou makest me to possess the iniquities of my youth” (Job xiii. 26). Old, forgotten sins come to remembrance: own God and his omnisciency in the dispensation, when God sets our sins in order before us, as if anew committed. So providence: “We are verily guilty concerning our brother,” &c- (Gen. xlii. 21). Affliction opens the eyes; it is his rack, to extort confessions from us.

(4.) Consider upon what good reason God’s knowing all things is built; his creation and providence. If he made all things, and sustaineth all things, surely he knoweth all things in particular; for every wise man knoweth what he doth. A father cannot forget how many children he hath: he that leadeth us by the hand wherever we go, knoweth where and how we go. Christ knew when virtue passed from him in a crowd; he said, “Somebody hath touched me; for I perceive that virtue is gone out of me” (Luke viii. 46). Certainly God knoweth there is such a creature as thou art, such a man or woman of the world; knoweth thy uprising and down-lying: “Thou understandest my thoughts afar off” (Psalm exxxix. 2). He knoweth whether we are laughing, mourning, or praying: he that will judge thee, knoweth thee; or else he were an incompetent judge.

(5.) Humble thyself for walking so unanswerably. It would trouble us to have our thoughts, counsels, actions, all we think and speak, divulged and published. All is naked and open to God. If we did not think God’s eye a fancy and fond conceit, we should at least walk more humbly. It would trouble us exceedingly, if men had a window into our hearts, in a time of prayer; why not because God seeth? How watchful are we not to incur the penalty of man’s law, but offences against God are lightly passed over! With what copiousness and Howings of language will men

SEKMONS ON PSALM CXIX.

enlarge themselves in prayer, when in company, and how slight and overly in closet duties, if not wholly neglective of them! which is in effect to say, Our heavenly Father seeth not in secret.