2. What is the matter ? The reason is given in the latter clause, because of the tvicked ivhich forsake thy law. Now this reason may be supposed to be —
[1.] Either because of the storm of trouble raised by them, or per- secution from them ; and so it would note the outrageousness of those Avho have cast off the yoke, all fear of God, and respect to his law; and so also the imbecility and weakness of the saints, who are not able to stand against violent evils and assaults of temptation. But this is not so consistent with David's constancy and comfort, asserted in the former verses.
[2.] Because of the detriment and loss which might accrue to the public ; they bring on common judgments and cahimities. It is a Jewish proverb that two dry sticks will set a green one afire : ' One sinner destroyeth much good,' Eccles. ix. 18, much more mercy.^ Now the godly, which believe God's word, are troubled when they see wicked- ness increaseth ; they know this will turn to loss and ruin in the issue; therefore it causeth a grievous horror and indignation to seize upon them, for they have a tender and public spirit.
[3.] Besides the common calamities which they might bring upon others, the sore punishment which they would bring upon themselves was a horror to him, which showeth a charitable affection to enemies. The punishment, which had not as yet seized upon them, nor did they think of it, yet being prepared for their wickedness by the justice of God, was a grief and trouble to David, as it is to all good men, to see the wicked run on to their own destruction and condemnation. These two last senses I prefer.
Boot. It argueth a good spirit to be grieved to see God's laws broken, and to be stricken with fear because of those judgments which come
^ Qn. 'many'? — Ed.
VeR. 53.] SERMONS UPON PSALM CXIX. 57
from God by reason of the wickedness of the wicked. The reasons are : —
First, Here is matter of great commotion of spirit to any atten- tive and serious beholder ; for the cause assigned in the text is, 'be- cause they forsake thy law.' There are two things in the law — the precept and the sanction, by penalties and rewards. Now, they that forsake the law violate the precept and slight the sanction ; and so two things grieve the godly — their sin and their punishment, how griev- ously they sin, and what grievous punisliments they ma}' expect !
1. That the law is violated, that they should forsake God, and all thoughts of obedience to him, andso make light of his law. ' Sin is avojjLia, 1 John iii. 4, the trangression of the law ;' a contempt of God's authority. If we consider the intrinsic evil of sin, we shall see that it is not a small thing, but a horrible evil iu itself ; a thing not to be laughed at, but feared, whether our own or others.
[1.] There is folly in it, as it is a deviation from the best rule which the divine wisdom hath set unto us. If we should look upon the law of God as a bare direction or counsel given us by one that is wiser than we, it is a contempt of the wisdom of God, as if he knew not how to govern the world, and what is good and meet for man, so much as he himself ; and so a poor worm is exalted above God : Micah vi. 8, ' He hath showed thee, 0 man, what is good.' Now shall we slight his direction, and in effect say our own way is better ? Keason requireth that they who cannot choose for themselves should obey their guides, and since they are not wise for themselves, content themselves with the wisdom of others who see farther than they do, as Elymas the sorcerer, when he was struck blind, ' sought about for somebody to lead him by the hand,' Acts xiii. 11. Can a blind man feel out his way better than another who hath eyes to choose it for him ? God is wiser than we, and all who would not contemn their creator should think so. He hath reduced the sum of our duty into a holy law ; now for us after all this to run of our heads, and to consult with our foolish lusts and the sug- gestions of the devil, who is our worst enemy, is extreme folly and madness, and so doth every one who breaketh the laws of God.
[2.] Laws are not only to direct, but have a binding power and force from the authority of the lawgiver. God doth not only give us counsel as a friend, but commandeth us as a sovereign ; and so the second notion whereby the evil of sin is set forth, is that of disobedience and rebellion ; and so it is a great injury done to God, because it is a de- preciation and contempt of his authority. As Pharaoh said, Exod. v. 2, ' Who is the Lord, that I should obey his voice ?' or those rebels, Ps. xii, 4, ' Our tongues are our own ; who is Lord over us ?' We will speak and tliink and do what we please, and own no law but our own lusts. Now, though sinners do not say so in so many direct and formal words, yet this is the interpretation of their sinful actions. Whenever they sin, they despise the law which forbiddeth that sin, and so by consequence the authority of him that made it : 2 Sam. xii. 9. 10, * Wherefore hast thou sinned in despising the commandment?' Tush ! I will do it ; it is no matter for the law of God that standeth in the way, is the language of the corrupt and obstinate heart. Now no man can endure to have his will crossed by an inferior, and will