VER. 167.] SERMONS UPON PSALM CXIX. 227
SERMON CLXXXIL
My sold hath kept thy testimonies, and I love them exceedingly. —
Ver. 167.
The man of God goeth on in his plea. In the former verse he had spoken of the influence of his hope upon obedience ; now of the influ- ence of his love, and so more expressly and directly maketh out this qualification or title to the promise mentioned ver. 165.
Before we go on, let me answer a question or two.
First, How can a gracious heart speak so much of itself, and insist so much upon the plea of obedience ? Is not this contrary to our Saviour's doctrine, who, in the parable of the pharisee and publican that went up to pray, Luke xviii., taught us to make use of the plea of mercy, not of works ?
Ans. 1. As to that part of the scruple which concerneth irepuav- roXoyia, that cannot be imagined to be faulty in David, who was a prophet, and therefore, to instruct the world, propoundeth his own instance, and setteth forth himself as a pattern of obtaining comfort in the way of godliness.
2. As to the plea of works, they may be produced by way of evi- dence, not by way of merit, as they prove our interest in the promises, not as the ground of self-confidence. The pharisee, he came not to beg an alms, but to receive a debt, and therefore went away without any mark and testimony of the divine favour and approbation. But holy men plead this to God as expecting mercy and favour at his hands ; not in regard of any merit in themselves, or of reward de- servedly for the same done to them, for they acknowledge all that they do or can do to be but duty, and due debt ; but in regard of his gracious promise freely made unto them ; in a humble and modest manner they dare appeal to God himself for the sincerity and integrity of their hearts, for serious care and sedulous endeavours to please him, and approve themselves to him.
Secondly, But why is this plea reiterated for three verses together ?
Ans. 2. Too much care cannot be used in making out an interest in so sweet a promise ; and teacheth us this lesson, that we had need examine again and again before we can put in our claim. Jesus Christ puts Peter to the question thrice : John xxi. 15-17, ' Peter, lovest thou me ? ' So here, it was David's plea thrice repeated, for the more assurance : ' I have done thy commandments, my soul hath kept thy testimonies ;' and again, ' I have kept thy commandments and thy precepts.' After a believer hath found marks of saving grace in himself, it is wisdom for him to examine them over and over again, that he may be sure they are in him in deed and in truth. The heart is deceitful, our self-love is great, our infirmities many, and our graces so weak, that we should not easily trust the search. Truly such a holy jealousy doth well become the best of God's children, and doth only weaken the security of the flesh, not their rejoicing in the Lord.
In the words you have the testimony of David's conscience concern- ing the sincerity of his heart, evidenced by two notes : —
228 sermons upon tsalm cxix. [Ser. CLXXXII.
1. The sincerity of his obedience, 'My soul hath kept thy testi- monies.'
2. His exceeding love to the word, ' I love them exceedingly ;' or, if you will, by the manner of his obedience, and the principle of it.
First, The spirituality of his obedience, 'My soul hath kept thy testimonies.' Mark, the notion by which the act of duty is expressed is varied in the former verse. It is ' I have done thy commandments ;' here it is, ' I have kept thy testimonies.' Done more expressly noteth his sedulity and diligence ; kept his constancy and diligence, persever- ance notwithstanding temptations to the contrary. And how kept them? Saith he, 'My soul hath kept them;' not with outward observance only, but with inward and hearty respect. ' My soul,' that is, myself; a part for the whole, and the better part, 'I, with my soul/ and so it showeth his sincerity. It is a usual expression among the Hebrews, when they would express their vehement affection to anything, to say they do it with their souls ; as Ps. ciii. 1, ' Bless the Lord, 0 my soul ;' and Luke i. 45, 'My soul doth magnify the Lord ;' as, on the contrary, vehemency of hatred : Isa, i. 14, ' Your new moons and appointed feasts my soul hateth;' that is, I hate them with my heart.
The note is —
Doct. God must be served with our souls as well as our bodies. David saith, ' My soul hath kept thy testimonies.'
1. Because he hath a right to both, as he made both, and therefore hath required that both should serve him. He that organised the body, and framed it out of the dust of the ground, did also breathe into us the breath of life, and framed the spirit of man within him ; therefore since God may challenge all, it is fit he should have the best : ' My son, give me thy heart,' Prov. xxiii. 26. Look upon it ; whose image and superscription doth it bear ? ' Give unto Caesar the things that are Caesar's, and to God the things that are God's.' He hath redeemed both : 1 Cor. vi. 20, ' Ye are bought with a price ; therefore glorify God both in your body and spirits, which are God's.' Shall we rob God of his purchase so dearly bought ? We would not rob a man of his goods, and will you rob God ? He challengeth a peculiar right in souls : ' All souls are mine ;' and therefore they should be used and exercised for his glory. If we use them for ourselves only, and not according to his direction, we do as Keuben did, that went up into his father's bed. To withhold the heart from God is robbery, nay, sacrilege, which is the worst kind of robbery ; for God's right in redemption is confirmed and owned by our personal dedication in bap- tism. Once more, God hath right to the service of both body and soul, because he offereth to glorify both, and reward both in the heavenly inheritance. The body and the soul are sisters and co-heirs, as Ter- tullian speaketh. If we expect wages for both, we must do work with both. If God should make such a division at death as men do all their life to him, can they be happy if any part of them be excluded heaven ? If the body and lifeless trunk were taken into heaven, and the soul left in torments, what were you the better ? But that cannot be ; God will have all or no part ; therefore ' your whole spirit and soul and body must be kept blameless unto the coming of the Lord Jesus