Psalm 119:175

Verse 175. — Let my soul live, and it shall praise thee; and let thy judgments help me.

This verse containeth three things: —

J. David’s petition for life, “Let my soul live.”

2. His argument from the end, “And it shall praise thee.”

3. The ground of his hope and confideDce, “And let thy judgments help me.”

1st, David’s petition for life; “Let my soul live.” My soul; that is, myself: the soul is put for the whole man. The contrary; “Let me die with the Philistines,” said Sampson (Judg. xvi. 30); Hebrew, margin, “Let my soul die.” His life was sought after by the cruelty of his enemies; and he desireth God to keep him alive.

2ndly, His argument from the end; “And it shall praise thee.” The glorifying of God was his aim. The fruit of all God’s benefits is to profit us, and praise God. Now, David professeth that all the days of his life he should live in the sense and acknowledgment of such a benefit.

3rdly, The ground of his hope and confidence in the last clause; “And let thy judgments help me.” Our hopes of help are grounded on God’s judgments, whereby is meant his word. There are judgments decreed, and judgments executed; doctrinal judgments, and providential judgments. That place intimateth the distinction: “Because sentence against ail evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil” (Ecd. viii. II). There is snitentia lata et dilata. Here God’s judgments are put for the sentence pronounced; and chiefly for one part of them, the promises of grace. As also, “I have hoped in thy judgments” (Psalm cxix. 43). Promises are the objects of hope.

The points are two: —

Doctrine I. — That we may beg the continuation of life, for the honouring of God.

Doctrine II. — That God’s judgments are a great help and relief to his people, who desire to praise him even when they are in danger of their lives.

For the first, —

That we may beg the continuation of life, for the honouring of God.

This point must be divided into two parts.

1. That the principal end for which a man should live and desire life, is to praise and glorify God.

2. That we may desire life upon these ends.

1st, That the principal end for which a man should live and desire life, is to praise and glorify God. This appeareth, —

1. By direct Scriptures: “For none of us liveth to himself, and no man dielh to himself; for, whether we live, we live unto the Lord; and, whether we die, we die unto the Lord: whether we live, therefore, or die, we are the Lord’s” (Rom. xiv. 7, 8); and, “According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also, Christ shall be magnified in my body, whether it be by life or by death. For to me to live is Christ, and to die is gain” (Phil. i. 20, 21).

2. By the prayers of the saints: as, “Deal bountifully with thy servant, that I may live,” &c. (Psalm cxix. 1 7), and, “I shall not die, but live, and declare the works of the Lord” (Psalm cxviii. 17). This was David’s hope in the prolongation of life, that he should have further opportunities to honour God. But of this more at large on verse 17 of this psalm.

3. By the arguments urged in prayer: “For in death there is no remembrance of thee; in the grave who shall give thee thanks?” (Psalm vi. 5); and, “What profit is there in my blood, when I go down to the pit? Shall the dust praise thee .> shall it declare thy truth?” (Psalm xxx, 9.) “Wilt thou show wonders to the dead? shall the dead arise, and praise thee? Selah. Shall thy lovingkindness he declared in the grave? or thy faithfulness in destruction? Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness?” (Psalm lxxxviii. 10 — 12); and, “For the grave cannot praise thee, death cannot celebrate thee: they that go down into the pit, cannot hope for thy truth. The living, the living, he shall praise thee,” &,c. (Isa. xxxviii. 18, 19.) A man may praise God in Heaven; but from their bodies no service is performed for a long while in the other world; there is no such service there as here; as reducing the stray, instructing the ignorant, propagating godliness to others who want it, by our counsels and example,

4. By reasons.

( 1.) Life is given us by God at first: “He giveth to all, life, and breath, and ail things” (Acts xvii. 25); and, “In him we live, and move, and have our being” (verse 28). Now, all things that come from God, must be used for him: “For of him, and through him, and to him, are all things,” &.C. (Rom. xi. 36); angels, men, beasts, inanimate creatures. He expecteth more from men, than from beasts; and from saints, than from men. Life was given for this end, and therefore not to be desired and loved but for this end, even God’s glory. How grievous a thing is it to go out of the world, ere we know why we came into the world! We live, not barely to eat and drink, as brute beasts live; we live, not to live as Heathens: the end of our life is service and obedience to God; yea, and it is the life of our lives, the perfection of them. Well then, since we live by God, we must live to him.

(2.) It is preserved by him. It is God’s prerogative to kill and make alive, to wound and to heal (Deut. xxxii. 39). Our life dependeth wholly on him. It is said Job xii. 10, “In whose hand is the soul of every living thing, and the breath of all mankind.” God hath a dominion over all his creatures, over every living thing, and man m especial, to dispose of them according to his pleasure; not a hair of our heads can fall to the ground without him (Matt. x. 29, 30). Our life is wholly in his hands; we cannot add one cubit to our stature, make one hair white or black, at our pleasure. Life cannot be taken away without him, how casual soever the stroke is: “If a man lie not in wait [for his brother], but God deliver him into his hand,” Sec. (Exod. xxi. 13.) Well then, in all reason we should serve and glorify him, who by his providential influence continueth life to us every moment: “That thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days” (Deut. xxx. 20), It is a charge against Belshazzar, “God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified” (Dan. v. 23). We must not look upon ourselves as made for ourselves, but for God; he gave us life, and keepeth it, that we may be wholly at his disposing. While we have it, we must have it for God, that he may be glorified in the use of it, and, when he cometh to take it away, he may be glorified by our submitting to his dominion. It is a presumption and encroachment on God’s right, to seek satisfaction to ourselves in any state, without a subordination and subserviency to his glory. He that giveth and preserveth life, may dispose of it at his pleasure; and our life, so continually preserved by him, ought to be devoted to him.

(3.) When he preserveth it in any eminent danger, it is twice given. I say, in such preservations our life is twice received from God; in our birth, and as spared in the danger; and therefore, in all justice, it ought to be dedicated to his service: “But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead; who delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us” (2 Cor. i. 9, 10). Many times there is but a step between us and death, as if God wei-e putting the old bond in suit, and executing the sentence of the law upon us: deliverance, in such a case, is called a pardon and remission; and even in the case of the wicked and impenitent: “He, being full of compassion, forgave their iniquity, and destroyed them not” (Psalm lxxviii. 38). It was but properly a reprieve for the time, a forbearance of the temporal judgment, not executing the sentence, or not destroying the sinner presently; much more to a godly man: “Thou hast, in love to my soul, delived it from the pit of corruption” (Isa. xxxviii. 17). To be loved out of a danger, and loved out of a sickness, that is a blessed thing, a great obHgation upon us.

(4.) We must surrender our life to him again; and therefore, while we have it, we must employ it for him (Luke xix. 23). Into his hands we must resign our spirits; every one must give an account of himself to God, what honour he hath by our lives.

(5.) We shall never glorify him in Heaven, unless we glorify God on earth first, or carefully serve him: “I have gloriiied thee on earth, I have finished the work which thou gavest me to do. And now, O Father, glorify me with thine own self, with the glory which I had with thee before the world was” (Johnxvii. 4, 5). Here is our trial, our present service; saints above are tsoiStXa. That is our reward, to glorify God in Heaven.

2ndly, That we may desire life upon these ends; as, “Oh! spare me, that I may recover strength, before I go hence, and be no more” (Psalm xxxix. 13); a little time of relaxation, to serve and glorify thee ere I die.

1. Long life is in itself a blessing taken into the promises, though more frequently in the Old Testament than in the New. Of this, see more at large on verse 17.

2. It is well sought, when this is our scope; for then the request is lawful both for matter and end: “Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts” (James iv. 3). Life should not be loved, but for further glorifying of God; for all our natural interests must be subordinate to our great end.

Well then, we may lawfully pray for long life with submission to the will of God, and that death may not come upon us suddenly, but according to the ordinary course of nature.

But how will this stand with the desire of dissolution, and willingness to depart and to be with Christ, which certainly all Christians that believe eternity, should cherish in their hearts?

To this I answer, —

1. By concession.

2. By correction.

1 st. By concession. It is true, we are to train up ourselves in an expectation of our dissolution, &c. See verse 17 more fully. But, —

2ndly, By correction. Though it be expedient to desire death, yet we are not anxiously to long after it, till the time come. For, —

1. They do not simply desire death for itself, but as a means to enjoy those better things which follow after death: “For I am in a strait betwixt two, having a desire to depart and to be with Christ, which is far better” (Phil. i. 23). It is not our duty to love death as death. No; so it is an evil which we must patiently bear, and may holily deprecate it; but, because of the good beyond it, it is our duty to love God, to long after communion with him, and to be perfected in holiness: had it not been an evil to be avoided and dreaded, Christ had never prayed against it. And, “For Ave that are in this tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life” (2 Cor. v. 4). It were an unnatural desire to desire death as death. A creature cannot desire its own destruction; Jesus Christ, before he manifested his submission, did first manifest the innocent desires of nature: “Father, let this cup pass from me.” The separation of the soul from the body, and the body’s remaining under corruption, is in itself evil, and the fruit of sin:” And so death passed upon all men;

40O SERMONS ON PSALM CXIX.

for that all have sinned”’ (Rom. v. 12). Grace is not given to reconcile us to corruption, or to make death, as death, desirable, or to cross the inclinations of innocent nature. But, —

2. Upon these terms, death is sweetened to them, and they readily submit to it. Though it be not to be desired, as it is death; yet Heaven and eternal happiness beyond it is still matter of desire to us. Death is God’s threatening; and we are not threatened with benefits, but evils; and evils of punishment are not to be desired, but cheerfully submitted unto for a higher end. Nature abhorreth and feareth death; but yet grace desireth glory. The soul is loth to part with the body; but yet it is far lother to iniss Christ, and be without him. A man is loth to lose a leg or an arm; yet, to preserve the whole body, he is contented to part with it. In short, the soul is bound to the bodj% with a double band; the one natural, the other voluntary, by love and affection, desiring and seeking its welfare. The voluntary bond is governed and ordered by religion, till the natural bond be loosed, either in the ordinary course of nature, or at the will of God.

3. There are certain circumstances in death, which do invite us to ask longer life in order to this end; as, —

(1.) God’s children would not have the occasion of well-doing, or self-denying obedience, taken from them too soon; so great is their love and desire of gratitude to God, that they would yet longer praise God in this self-denying waj’. Death would shut their mouths.

(2.) They would not be taken away in a cloud, or before they see the issue of some present trials on the church or them; they have no will to die till the sense of wrath be removed: “I had fainted, unless I had believed to see the goodness of the Lord in the land of the living” (Psalm xxvii. 13).

(3.) They may have some design afoot for God, and therefore are desirous of a little more time to attain this design; therefore pray to God to prolong their lives a while: “Now, I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me, that I may be delivered from them that do not believe in Judea, and that my service which I have for Jerusalem may be accepted of the saints, that I may come unto you with joy by the will of God, and may with you be refreshed” (Rom. xv. 30 — 32).

(4.) To breed up their children in the nurture of the Lord, and that they may be useful in their families, as Jacob desired to see Joseph.

(5.) We may beg it, that we may not fall into the hands of men, lose our life by murderers: “My times are in thy hand; deliver me from the hand of mine enemies, and from them that persecute me” (Psalm xxxi. 15). The dispensation of all mercies, comforts, troubles, life, death, are in God’s hand, not in man’s power: therefore we pray that it may rest there; that we may not be given up to the will of those that hate us.

All these desires have a respect to the glory of God; and, if conceived with submission and trust, that God will do what is for the best, they are all lawful.

Use I. — Exhortation. It presseth you, —

1. To consecrate yourselves to God: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Rom. xii. 1). Under the law, the bodies of beasts were to be slain; yours is living sacrifice. Both were set apart for God; the one to die, the other to live, to God,

2. Having given up yourselves to God, use yourselves for God; there will be an inquiry what share God hath in your time: “God, whose I am, and whom I serve” (Acts xxvii. 23).

3. Praise the Lord, with heart, mouth, and life. A Christian’s conversation is nothing but a hymn to God: “But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light” (1 Peter ii. 9). The virtues of God, his attributes.

4. Whenever you pray for continuance of life in any danger or distress, either for yourself or others, propound this as the end, not so much for our own satisfaction as the honour of God. A Christian is not content to have the use of the benefit to himself alone.

(1.) For self. Every man desireth life; the whole world would, all and every of them, put this request to God, “Let my soul live;” but very few consider why they should live. Some desire life only to please the flesh, and that they may enjoy the delights of the present world. A brutish wish! A Heathen could say. He doth not deserve the name of a man, qui imam diem velit esse in vohip/ate, ^-c.; certainly, not of a Christian, that would desire life merely to enjoy the delights of the flesh! These would not leave their hog’s trough to go home to their father. Some there are, who desire life to see their children well bestowed, or to free their estate from incumbrance; and are loth to part from their natural relations, wife, children, friends. This is a natural respect, and should be subordinate to a higher end. Though this desire, keeping its i)lace, may be lawful; yet, out of its place, sinful. ‘We use to profess, “Whom have I in Heaven but thee? and there is none upon earth that I desire besides thee” (Psalm lxxiii. 25).

Li short, two motives I will urge, why the glory of God should have the chief respect in our afiections.

(i.) The benefit it giveth: hope of prolonging life, if this desire be true and real. And it giveth certain assurance of not perishing for ever. The one it doth; for God doth all things with respect to his glory: the other also; for he will glorify those that glorify him.

(ii.) This is the temper of a sincere Christian. Surely, to a believer, it is a piece of self-denial to be kept out of Heaven longer: therefore it must be sweetened with some valuable compensation; something there must be to calm the mind, and contentedly to spare the enjoyment of it for a while. Now, next to the good pleasure of God, which is the reason of reasons, there is some benefit we pitch upon; there is nothing worthy to be compared but our service. If God may have glory, if our lives may do good; a gracious heart must be satisfied with gracious reasons.

(2.) For others. If we make it our request, we must have the same aims in this case, that the faith and grace of others may benefit them: “When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee” (Mark ii. 5). Now, in such requests, bare natural reasons should not move us, but that God may not lose an instrument of his gloiy, and that his power and providence may be more seen in the world in the recovery. It is good to beg of God for God: “Not unto us, but unto thy name give glory” (Psalm, cxv. 1). It should be accounted as a mercv unto us: “For indeed he was sick nigh unto death, but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow” (Phil. ii. 27).

5. This end is known by the use in having, and submission in asking.

(1.) The use in having; how we use a mercy when we have it, if we do indeed live to the glory of God, and the rather for these experiences.

(2.) Submission in asking; whether we fight, or are crowned; work, or receive our reward; for God is the best judge of what is most for his own glory.

Use II. — Is direction; but of this see verse 17.

I come now to the second point.

DocTKiNE II. — That Gods judgments are a great help and relief to his people, who desire to praise him even when they are in danger of their lives.

Here I shall show, —

1. What are God’s judgments?

2. How they are a help.

1st, What is the meaning oi misphalim, indgments, here?

1. God governeth the world, that is called judgment: “He hath prepared his throne for judgment; and he shall judge the world in righteousness, he shall minister judgment to the people in uprightness” (Psalm ix. 7, 8). So, when the government is put into the hands of Christ, it is said, “For the Father judgeth no man, but hath committed all judgment unto the Son” (John v. 22).

2. God governeth the world according to this word. There is his judgment concerning things and persons, stating what is good and evil; the reward of the one, and punishment of the other: “The judgments of the Lord are true, and i-ighteous altogether” (Psalm xix. 9). The precept is the rule of our duty, the sanction of God’s process. Therefore in Scripture, the punishments of the wicked are sometimes called judgments; so also the rewards of the righteous, as verse 43 of this psalm. The word pronounceth concerning every man’s condition. His delivering of the righteous: “Thou didst cause judgment to be heard from Heaven, &c., when God arose to judgment, to save all the meek of the earth” (Psalm lxxvi. 8, 9). The moderation of their affliction: “Correct me, but with judgment” (Jer. x. 24); that is, his merciful judgment, according to the new-covenant dispensations. Punishment of sins; that they are judgments, we are sufficiently convinced of, and sensible of it. Well then, he prayeth that that of the word may be executed either, (1.) By breaking his enemies, and giving them the merit of their doings; or, (2.) That his promises may be accomplished, by sending him help and relief in his troubles.

3. This government is to be observed; for it confirmeth the word: “For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompence of reward, how shall we escape if we neglect,” &c. (Heb. ii. 2, 3.) And he punisheth them, “as the congregation have heard.” Carnal men attribute all to chance; but God’s people observe his word.

2ndly, Now, these judgments must needs be for a help to God’s people, because the word of God speaketh more good to them than it doth to others; and, if God judgeth according to his word, they may conclude that his children are never finally forsaken, nor will their enemies escape unpunished. There will be an accomplishment of promises, and an execution of threatenings; which is a comfort to them that walk uprightly.

1. In the general case, it is a relief to us; for God hath a provident care over all those that desire to honour and glorify him. Their hopes will not altogether be frustrate; keep his commaiKhnents, and it will turn to good. They shall have seasonable preservation according to God’s promised and wonted mercies.

2. In the particular case of contests and conflicts with the wicked, he will punish enemies, and reward the faithful. This is the tenour of the word; and to this word of God he ascribed his deliverance. Not this power, or this means; but “thy judgments help me,” God doth not deceive us with vain promises. When matters are strangely carried on in the world, here is our comfort.