238 SERMONS UPON PSALM cxix. [Ser. CXXXII.
forgiving them. As not when he falleth, so not wlien he sturableth, not at lesser evils that Ijefall them. Many will say they do not wish their destruction, but a little evil they could be glad of; which showeth how rare true piety is. God will give him like advantage against thee ; as the leprosy of Naaman doth cleave to Gehazi. David, when he heard of the death of Saul, rent his clothes and wept and fasted, 2 Sam. i. 11, 12. Therefore, to feed our eyes with the misery and torment of others, is no holy affection. Job disclaimed it : Job xxxi. 29, ' If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him, neither have I suffered my mouth to sin by wishing a curse to his soul' Kevenge is sweet to carnal nature, but such a disposition as that cannot or should not find room in a gracious heart. To evidence his integrity, Job produceth this vindication. Though they that hate us be our worst enemies, and should have spirits steeped in bitterness and wormwood against us, yet ought we not to rejoice at the misery of an enemy. Yea, to mourn at their fall becometh us more, if we would act as Christians ; and to fear because of it is an act of piety. Therefore this old leaven of malice and revenge must be purged out, this being inwardly delighted, when we hear of the fall of those that hate us. When thine enemy falleth, consider. Either I m3^self am like him, or worse, or better than he. If better, who made thee to differ ? If worse, thou hast cause to wonder thou art spared, and to fear before the Lord. Let us therefore observe the judgments of God executed according to his word. liactantius telleth us, Qicod non metuitur, contemnitur, quod coniemniiur utique 7ion colitur. If the wrath of God be not feared, it is contemned ; and if God be contemned, he cannot be worshipped.
SERMON CXXXII
I have done Judgment and justice : leave one not to mine oppressors. —
Ver. 121.
Here is —
1. David's plea.
2. His prayer.
First, His plea, ' I have done judgment and justice.' Defensio est, non arrogantia, saith Ambrose ; he doth not speak this boasting or trusting in his own righteousness, but by way of apology and just defence : it is no pleading of merit, as if God were his debtor ; but an asserting of his innocency against slanderers. There is Jusiiiia loersonce, the righteousness of the person ; and jiistitia causcc, the righteousness of the cause wherein any one is engaged. We may propound the justice of our cause to God as the judge of the earth, and appeal to him how innocently we suffer, when we are not able to plead the righteousness of our persons as to a strict and legal qualification : Ps. cxliii. 2, ' Enter not into judgment with thy servant, for in thy sight shall no man living be justified.' Well, then, David pleadeth the equity and justice of his cause, and his right behaviour therein. They
VeR. 121.] SERMONS UPON PSALM CXIX. 239
cannot condemn him of any unrigliteoiisness and injustice, and yet endeavour to oppress him ; therefore he pleads, Lord, thou knowest where the right lieth, so far as concernetli their slanders, I appeal to thee for my integrity and sincerity ; thou knowest that I have given up myself to do just and right things ; though they are thus forward to mischief, I have done them no wrong ; ' hear me, 0 God of my righteousness,' Ps. iv. 1. They that look to he protected hy Grod must look that they have a good cause, and handle that cause well, other- wise we make him the patron of sin. When we suffer as evil-doers, it is the devil's cross, not Christ's, that we take up.
But let us see how David expresseth his innocency, ' I have done judgment and justice.' These two words are often joined together in scripture. When God is spoken of, it is said of him, Ps. xxxiii. 5, ' He loveth righteousness and judgment ;' and in the 2 Sam. viii. 15, it is said that ' David executed judgment and justice over all Israel.' Muis distinguisheth them thus, Judicium adversus sceleratos, justitia erga &owos— judgment in punishing the wicked, justice in rewarding the good. Besides that David speaketh not here as a king, but as a poor oppressed man, the words will hardly admit of that notion. Some think they are only put to increase the sense : I have done judgment justly, exactly. I suppose the one referreth to the law or rule itself, according to which every one is to do right — that is, judg- ment, a clear knowledge of what ought to be done ; the other referreth to the action that followeth thereupon. So that judgment is a doing of what we know, and acting according to received light : Ezek. xviii. 5, * Do that which is lawful and right ;' it is in the margin, Do judg- ment and justice. Now when this is attributed to public persons, judgment siguifieth due order in trying and finding out the state of a cause ; and justice the giving out sentence on that trial and judgment, or causing justice to be executed for righting the wronged and punishing the wrong-doer. When to private men, the one implies the direction of conscience, the other the rectitude of our actions. By judgment we discern between right and wrong, and by justice doing things justly according to the rule. Thus it is said, Ps. cvi. 3, ' Blessed are they that keep judgment, and he that doth righteousness at all times.' There is another notion of these two words, which I had almost for- gotten:— (1.) Judgment seemeth to be opposite to rigour and ex- tremity, and seemeth to import equitable carriage, mixed with mercy and moderation in exacting our own from others. Certainly, so judg- ment is sometimes taken, Jer. x. 24, ' 0 Lord, correct me, but with judg- ment ; not in thine anger, lest thou bring me to nothing.' (2.) Justice is just and faithful, dealing in and about those things which we owe to others, or are employed about, or are intrusted with by others.