Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 4 · Sermon 5
SERMON V.
PSALM 4.5.
Offer the Sacrifices of Righteousness, and put your trust in the Lord.
As the Law of God it self consists of two parts; A Negative, and a Positive: A Prohibition of that which is evil, and an Injunction of that which is good: So accordingly is the tenure also to be of our Obedience to it. It consists in two parts likewise, The declining of the wayes of sin, and the walking in the paths of righteousness. And each of these have we here propounded and exhibited to us in the course and drift of this present Scripture, which we have here before us, in the counsel and advice which the Prophet David gives to his Enemies, and those whom he had to deal withall; He does not only disswade them, and take them off from the doing of evil, and that which is unlawful; but he does likewise provoke them and excite them to the doing of that which is equal and fitting to be done by them. The former he does in the fourth verse, the latter he does here in this fifth verse.
IN the Text we have two general Parts considerable of us; namely, two several Precepts and Directions which are here given by David to those which were about him, and in them to all of us: The first Precept that we have in the first words, Offer the sacrifices of Righteousness. The second we have in the latter, And put your trust, &c.
We begin in order with the first, Offer, &c. For the better opening of this present passage to you, it will be worth our inquiry what we are to understand by this Expression, The Sacrifices of Righteousness, Zivke tsedhek. Now these may be taken two manner of wayes; Either first of all, by way of specification, for the matter and kind of the Sacrifices. Or secondly, By way of modification, for the manner and carriage of them; According to the first sense, So the sacrifices of Righteousness are as much as righteous Sacrifices. According to the second, So they are Sacrifices righteously offer'd.
First, To take them in their first sense, viz. By way of specification, The Sacrifices of Righteousness, i. e. Righteous Sacrifices. These, they are of several kinds, as they are mention'd and propounded in Scripture: First, If ye take them literally, so the Sacrifices of Righteousness are those Sacrifices and Oblations under the Law, which were then in use amongst the people of God, and were in duty to be perform'd by them. It was righteousness in them, and such as was required of them under those legal Dispensations, to offer up such Sacrifices as these, as types of the Sacrifice of Christ, who was to come. But these being now by the coming of Christ abolished, there is no use of them to us, neither will they so well agree with our condition. Besides, they were not those neither which the Prophet David did chiefly intend here in this place, in the counsel which he gives to this people, whom he desired to carry a little further then those Jewish Sacrifices, to some other Sacrifices which were to be offer'd both by them and us; and these now come to be consider'd of by us, what they are; which we may reduce to these following Particulars more especially.
First, The Sacrifice of Contrition and Humiliation; That's one Sacrifice of Righteousness which is to be offer'd by us: It is that which we find call'd so expresly by the Spirit of God Himself, and David in another place, Psal. 51.17. The Sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. So Esay 57.15. With him will I dwell, who is of a contrite and humble spirit: to revive the spirit of the humble, and to revive the heart, &c. So Esay 66.2, 3. To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my Word. He that kills an Ox, is as if he slew a man: he that sacrificeth a Lamb, &c. That is, who does thus in the want of such a spirit? That which God requires of us now especially under the Times of the Gospel, it is not the sacrificing of Beasts, but the sacrificing of Lusts; The sacrificing of our own carnal, and vile, and beastly affections, the killing of them in God's presence, and offering them up in sacrifice to him: Our malice, and envy, and pride, and worldliness, and such corrupt dispositions as these; when we once rid these out of the way, we then offer the sacrifices of Righteousness, and such as the Lord does accept, and is well satisfied and pleas'd withall, above any other Sacrifices besides. This is that which the Scripture calls for in sundry places, as Col. 3.5. Mortifie therefore your members which are upon the earth: Fornication, Ʋncleanness, Evil concupiscence, and Covetousness, which is Idolatry. For which things sake the wrath of God cometh upon the children of disobedience. So again, Rom. 6.12. Let not sin reign therefore in your mortal bodies, that ye should obey it in the lusts thereof. And Ephes. 5.11. Have no fellowship with the unfruitful works of darkness, but rather reprove them. And that again also of our Saviour's, Matth. 5.29, 30. If thy right eye offend thee, pluck it out, and cast it from thee. And if thy right hand offend thee, cut it off, and cast it from thee. By which expressions are signified the mortifying and sacrificing of our corrupt affections; though they stick never so near and close unto us, as the very skin to the flesh of those beasts which were offer'd up in Sacrifice. This is that which is made to be the property of true Christians, Gal. 5.24. They that are Christs, they have crucified the flesh, with the affections and lusts. They have crucified them already in part, and in the beginnings of Mortification; and they are crucifying them daily, more and more in the progress and proceedings of it. They are such as do by no means allow of any sinful dispositions in them, but do resist them, and suppress them, and nullifie them day by day; and do desire God, by his Spirit, to inable them to do so more and more. They do not voluntarily permit or suffer any wickedness whatsoever it be, to abide or remain in them, but do dispatch it, and make an end of it as soon as may be.
This kind of Sacrifice it refers to two parts of us, which is all we are or have, Our Body and our Soul: They must be both offer'd up to God in this way whereof we now speak: First, For our Bodies; Il'e begin with that first, though it be not the chiefest; we must sacrifice them: The Scripture requires it of us, in Rom. 12.1. I beseech ye brethren, &c. that ye present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service. And so Rom. 6.19. Yield your members servants to Righteousness unto holiness: That is, your Eyes, and Ears, and Lips, and every part of your Body: It is such as is to be dedicated and consecrated in Sacrifice to God. Secondly, Our Souls too, and they especially; The Apostle joyns them both together, 1 Cor. 6.20. Glorifie God in your Body, and in your Spirit, which are Gods. And accordingly he prays for both, 1 Thess. 5.23. The very God of peace sanctifie you wholly: and I pray God your whole Spirit, and Soul, and Body be preserved blameless unto, &c. More expresly and particularly God calls for the Soul it self, My Son give me thy heart, Prov. 23.26. Take both together, for so we must, and they do joyntly make up this Sacrifice of Righteousness now spoken of; when both the whole man, and the whole of man is given up, and appropriated to God, as belonging herein to Him.
There were two things eminent and observable, as pertinent to our purpose in the Sacrifices of the Law, which accordingly we may bring hereunto: First, There was a transferring of the right and property of the thing which was possest to God Himself. Secondly, There was a deputing of the thing sacrificed to pains and sufferings: Now each of these do concur, and are considerable in our sacrificing of our selves. We must first give up our selves to God, to be his, and to have the rule and use of us; we must from henceforth be no more our own, or the Devil's, or the Fleshes, or the World's; but His alone: We are from henceforth no more debtors to the flesh, but to the spirit, as the Apostle speaks, Rom. 8.12. We are to be the Lords, and at his disposing.
And then secondly, There must be some pain in it: There's shedding of blood in sacrificing, so there must be here; not in a literal sense, but in a moral. Our Bodies a living Sacrifice, sacrificed, and yet still alive; alive as to the life of Nature, but dead as to the life of Sin: That must be kill'd and crucified in us, and the very heart-blood, and life-blood of our lusts taken away from us. We must take some pains with our selves in this work of Mortification, as a thing contrary to Flesh and Blood in us.
Yea, we must herein also chearfully submit to whatsoever God shall be pleas'd in his Providence to impose upon us: This makes up to us the first kind, viz. The Sacrifice of Contrition and Humiliation; And that's one kind of Sacrifice of Righteousness which is here intended; to wit, Of a broken and contrite spirit: The Sacrifice of Mortification, that's the first.
The second is, the Sacrifice of Praise and Thanksgiving: That's another Sacrifice of the like nature, which we find mention'd in Scripture, as Psal. 50.14. Offer unto God Thanksgiving, and pay thy Vows to the most High. So Psal. 50.23. Whoso offereth Praise, glorifieth me, &c. And Hos. 1.2. Take away all iniquity, so will we render the calves of our lips: That is, so will we give thanks. The calves of our lips, that is, Thanksgiving; As it is also Heb. 13.15. By him therefore let us offer the sacrifice of praise to God continually; i. e. The fruit of our lips, giving thanks to his Name: where the one is explicated and exprest by the other. This is so far a Sacrifice, as we find it to be prefer'd before many other Sacrifices besides, which were of legal Observation, as Psal. 69.30, 31. I will praise the Name of God with a Song, and will magnifie him with Thanksgiving. This also shall please the Lord better then an Ox, or Bullock, that hath horns or hoofs.
This is that which we should be so much the rather frequent in, as it is that which is all we can render in way of any seeming compensation, for all the mercies which we receive at God's hands: If we cannot be thankful for them, what can we be at all? It is the whole sum of our returns unto him, which therefore this Prophet David does in some manner satisfie himself withall, Psal. 116.12, 13. What shall I render unto the Lord for all his benefits towards me? I will take the Cup of Thanksgiving, and will call upon the Name of the Lord.
I will not now enter into this large and spacious field, which I have had occasion to speak of heretofore at other times upon special occasions; we may only now take Notice of it briefly, as one of the Sacrifices here intended, which a Christian is to offer up to God as a Sacrifice of Righteousness, which accordingly is to be practis'd by us. We do not want occasions for it, neither publick nor private, neither general nor particular; and therefore are not to be wanting or defective in it.
The third is, The sacrifice of Alms and charitable Contribution; That is also a Sacrifice of Righteousness to be offer'd up by us. As we have it signified to us, in Heb. 13.16. To do good, and communicate forget not, for with such sacrifices God is well pleased: Doing of good, and communicating to the Necessities of those which are in want, is by the Holy Ghost here term'd a Sacrifice, and such as God Himself is much taken and delighted withall. The like expression with this we shall find in Phil. 4.18. where speaking of their great Bounty and Liberality towards himself, he sayes this of it, I have all, and abound, I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing unto God. Their Contrition is call'd a Sacrifice.
This then is another which we should also offer, as we have occasion for it: And we cannot want occasions, they are daily administred to us, and we have them before our eyes; never more then in these present dayes in which we live. Let this incourage us to it, that it is a Sacrifice, and (as is exprest before) acceptable, and well pleasing to God. And what is well pleasing to Him should not be displeasing to us; considering this with our selves, that we shall be no loosers at all by it, but shall have it abundantly repai'd and recompens'd unto us.
Fourthly, The sacrifices of Righteousness; that is, the exercise and practise of that particular vertue it self, which is properly call'd by that Name: To offer the sacrifices of Righteousness, is to be abundant in acts of justice and equity, and righteousness betwixt man and man. This seemes in a special manner to be intended here in this Text, as the proper scope of it; for these pleople whom David here deals withall, they were such as did himself some wrong, as to that which did belong unto him, and which withheld his Right from him. Now to these he gives this counsel and advice; Offer the sacrifices of Righteousness, whereby he does secretly charge them with their resting in other Sacrifices, and also does more openly call them to the offering up of this. As if he had said thus much, You are abundant in the outward works of Religion, and the observation of legal Rites and Constitutions; yea, but this is not all which you are to think will serve your turn, or which God Himself requires of you: No, but that together with it, you should do that which is equal and just. And so accordingly to this Explication, there will be this Point observable from it, That all the external acts of Piety are nothing worth, as to God's Approbation and Acceptance of our Persons in them, without the acts of mutual Justice and Righteousness joyn'd with them: We must offer the sacrifices of Righteousness. This is farther clear unto us from that eminent place of Solomon, Prov. 21.3. To do Justice and Judgment is more acceptable to the Lord then sacrifice. Where the Holy Ghost does not prefer righteousness towards men before Piety to God simply consider'd, nor oppose one to the other; but prefers the execution of Justice before a meer outward exercise of Religion, which has nothing in it but the bare external performance.
This is that which the Scripture does every where almost call for from us; the execution of Justice and Righteousness as such a Sacrifice which is most acceptable to him; whether we take it for Justice Distributive, in matter of Reward and Punishments; or whether we take it in Justice Commutative, in matter of Contracts and Commerce. It is either way a Sacrifice which is well pleasing to the Lord, and without which no other Sacrifice is pleasing to him at all. Thus Micah 6.6. when Israel there makes the question, Wherewith shall I come before the Lord, and bow my self before the High God? shall I come before him with burnt Offerings, with Calves of a year old? will the Lord be pleased with thousands of Rams? &c. He hath shewed thee, O man, what is good; to do justly, and to love mercy, and to walk, &c. This doing justly, it is that which God more stands upon, then upon a thousand Sacrifices and Burnt Offerings whatsoever: And those without this, they are odious and abominable to him. This he plainly expresses to us, in Esay 11.18. To what purpose is the multitude of your sacrifices to me, saith the Lord? &c. Cease to do evil, learn to do well, seek judgment, &c. So Amos 5.21, 22, 23, 24.
This then were well to be thought of by all those whosoever they be, that make no conscience of such things as these are; who think it enough for them to be imployed in the outward exercises of Religion, praying, and reading, and hearing, and communicating, and the like; and in the mean time make no conscience at all of Justice and Righteousness, and honest-dealing betwixt man and man. These they do exceedingly deceive not only others, but themselves; yea, and would do God Himself also, if he would or could be deceiv'd by them: But it cannot be, He will not be put off with such colours as those are; there's nothing will serve his turn less then righteousness: It is not Sacrifice to Him which will suffice, without Righteousness to Men: Where any do favour themselves in any way of contrariety hereunto, they are odious with Him. It was good counsel that of Daniel, which he gives to Nebuchadnezzar, and may be given to many more besides, in Dan. 4.27. Break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may a lengthening of thy tranquility: Or an healing of thine Error, as the Marginal Translation carries it. And so much of the first sense, in which they are call'd here Sacrifices of Righteousness which are to be offer'd by us; namely, by way of specification, in the several kinds of them; In Contrition, and Thanksgiving, and Alms, and the acts of Equity and Justice.
The second is by way of Modification or Qualification, as to the manner of performance; Then are Sacrifices said to be sacrifices of Righteousness, when thy are presented in a righteous manner; from a righteous Principle, to a righteous End, and the like. Thus David in another place, Psal. 51.19. Then shalt thou be pleas'd with the Sacrifices of Righteousness: The Sacrifices of Righteousness, that is, done rightly and according to thine appointment. We know in the Sacrifices of the Law, there was a manner which God stood upon in them, more then upon the thing it self; and those which did present them to him, if this manner were not observ'd by them, he did not regard them; nay moreover, He was deeply offended and angry with them, and punisht them for it. As Nadab & Abihu, because they offer'd strange fire before the Lord; therefore there went out fire from the Lord, and devoured them, as it is in Lev. 10.1, 2. And 1 Chron. 15.13. The Lord our God made a breach upon us, for that we sought him not after the due order. There's an order and a manner in seeking God, and sacrificing to him, which he will have to be observ'd by us, without which he will reject us. And this is now another thing which makes up to us this Sacrifice of Righteousness, besides the matter of the Sacrifice it self; and that which must run a long, and convey it self through all our Performances, which is to be heeded by us. In our Praises, in our Alms, in our just and righteous Dealings; they must all be done out of good and right principles, and in a gracious manner. See for this purpose, Mal. 3.3. That they may offer unto the Lord an offering in Righteousness.
As first, In Faith; Whatsoever is not of faith is sin: It holds even in this sense also. Our Sacrifices themselves they must proceed from an heart which is sanctified and purified by Faith: We must first close with God, before we can offer any thing to him, which may be acceptable with him: Our persons must be righteous, before we can offer the Sacrifices of Righteousness. How come our Persons to be righteous? namely, being justified through Christ, having his blood sprinkled upon us, and his Righteousness imputed to us, and our transgressions done away in Him. And how come we to be justified through Christ? namely, by Faith; Being justified by Faith, we have peace with God. See here then the order and connexion of these things altogether; By a Spirit of Faith given to us from God, we lay hold upon Christ, and are made one with him: hence our Persons in God's sight are justified; and our Persons being justified, our Services also are accepted of him, as coming from such Persons. So long as God and we are at any difference in regard of our Persons, so long our Services are not so pleasing to him: Therefore in that place before cited, Psal. 51.19. David first prays for the acceptation of his person, and then he says, That God will accept of his Sacrifices. This because (as I said) it is wrought by Faith, is therefore the first thing which is here to be looked after by us in order hereunto; That we may offer up the Sacrifices of Righteousness, we must offer them up in Faith.
The second Qualification, is Obedience; We must offer them in that likewise, upon this account, because God does command us, and require them of us. This is another thing which He looks at in us about them, not to do them only for custom and fashion, and because others do them; but to do them out of respect to Him, and as those things which are injoyn'd by Him: Obedience is better then Sacrifice, and to hearken then the fat of Rams: They are the words of God to Saul, which he uses to him to this purpose, 1 Sam. 15.22. As there's no Sacrifice like Obedience, so there is nothing in Sacrifice which is so acceptable, and well pleasing as this; when what we do, it comes from us out of regard and respect to God.
And then thirdly, In Humility too, and sense of our own unworthiness and miscarriages in them: It is a part of our Righteousness to see our own Unrighteousness, and the Iniquity of our holiest things, and to be affected therewith. The Pharisee that stood upon his own righteousness, and his self-justification from it, he did thereby discharge himself of it: That Sacrifice cannot be offer'd in Righteousness which is offer'd in Pride. And that's the second sense of the Expression which is here used; The Sacrifices of Righteousness, namely, by way of Qualification; not only righteous sacrifices, but which are also offer'd in a righteous manner.
Before I pass this part of the Text, we may here (by the way) take notice of the Priviledge of all true Christians under the Gospel; which is this, to offer Sacrifices to God. Every true Believer, He is a Priest, not in a proper sense, but in a metaphorical, Rev. 1.6. He hath made us Kings and Priests unto God, and his Father. And 1 Pet. 1.5. Ye also as lively stones are built up a spiritual House, an holy Priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. And again, verse 9. But ye are a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People, that ye should, &c.
Thus it has a very great Advantage and Preheminence with it in these respects: First, In that it is not confined to any particular place: In the Sacrifices under the Law, there was a designation and confinement of them to the places for the offering of them, insomuch as that it was an abomination for them to offer them up any where else, and accordingly they are censur'd for it. In these Evangelical sacrifices it is otherwise; They are such as may be offer'd up any where, and are equally accepted: Neither in this Mountain, nor yet at Jerusalem, as Christ tells the Woman of Samaria, John 4.21. And 1 Tim. 2.8. I will therefore that men pray every where, foreign In every place, without any difference or distinction to be made of any.
Secondly, It is perform'd with less difficulty; that is to say, as to the outward man: There is not that cost required, nor that external labour and pains. This is the nature and condition of these spiritual Sacrifices, the poorest may offer here as well as the richest: Those which have no mony, as well as those who have the greatest Treasures, and varieties lying by them. Here's no need of Money, or Sword, or Altar, or Fire, as St. Chrysostom speaks to this purpose. A Christian himself is all these to himself, Priest and Temple, Altar and Sword, and all: It is his gloss upon this present Text which we have now in hand, and there is very much in it.
Thirdly, These Christian Sacrifices have further this excellency in them, as that they are sanctified by the Sacrifice of Christ, who has first offer'd up himself for us, and now offers up the Sacrifices which we present in his Name. He is the Angel with the Golden Censer in his hand, who offers up the Prayers of all Saints upon the Golden Altar. The sacrifices under the Law, they were Types and Figures of Christ, and his sacrificing of Himself. These now under the Gospel, they are imitations as it were of Christ's Sacrifice, and which do receive vertue from it. We should thus far take notice of that Honour which Christ has put upon us; there in the Law the people brought the Sacrifices, Priests only offer'd them.
The Papists they talk of an unbloody Sacrifice in the Mass; wherein they take upon them sacrilegiously to offer up Christ again; but we know no such thing as this is in all the Scripture, where Christ is said expresly to be but once offer'd, Heb. 9.28. foreign. That Sacrifice which is of Him in the Eucharist, and Supper of the Lord; it is not properly so, but metaphorical; it is not Propitiatory, but only Commemorative; not such as does make expiation for the sins of the people, but such as does celebrate that Sacrifice, which was once, and once alone perform'd in the Person of Christ Himself. All the Priests, and Altars, and Sacrifices, which we have remaining now in the times of the Gospel, and new Testament, they are purely Spiritual, and Mystical, and Evangelical; which we are to content our selves with. And so I have done with the first general, in the first part of the Direction; Offer up the sacrifices of, &c.
The second is contain'd in the last words, And put your trust in the Lord. Thus it may be taken by us, either as a distinct duty by it self, and so following upon the other: Or else as a duty in connexion, and so qualifying of the other, or that it. And accordingly it may either way be handled by us.
First, As a duty distinct by it self, and so following upon the other: Here's Faith in God required together with Righteousness to Men; ye may (if ye will) take it so: And so this present Verse carries in it the whole sum of the Decalogue, in each Table of it. The duties of Charity or Equity in the second Table, and the duties of Piety and Religion in the first: And so this latter it refers to the first Table, Our duty to God, which is this, In a special manner to trust in Him; Trust in God is a special duty which we owe unto God. It is that which we are often call'd unto in Scripture in sundry places, Psal. 62.8. Trust in him at all times ye people. Esay 26.4. Trust in the Lord for ever. There's no one duty in all the Book of God more inculcated then this is.
And it is that which has as much Ground and Reason for it, as any other whatsoever; as namely, the consideration of God in his Attributes; His Power, and Goodness, and Faithfulness, and Truth, and the like. For Men and Creatures they are trusted many times where there's little cause for it: There is alwayes cause for our trusting in God, who is the faithful One, foreign, and never fails them that trust in him.
Therefore we should still more and more provoke our selves to this duty; It is that which we have great cause to do, but which we do not do so much as we should, and as we have cause to do it, when it comes to a pinch; here our Trust begins usually to fail us, and we are apt to give over; and therefore we have daily need of such frequent excitements as these are, for to put us upon it.
Now that we may do it so much the more effectually; we must labour all we can to know him, and to be throughly acquainted with him. To know him in his Nature, what he is consider'd in his Attributes: They that know thy Name will trust in thee, Psal. 9.10. God's Name and Himself are all one; and there is not one letter or title in it, but is a Ground and Argument for us to trust in Him.
And so, to know him in his Works, and Providences, and Dealings in the World; consider what he has done to others, what he has done to our selves: Experience is a marvellous advancement and promotion of trust. Where we have found any persons to have been long faithful to us, we trust them.
And this will be again so much the more help'd and forwarded in us, according as we shall the more see and observe the uncertainty of any thing else. The less ground we find of trust in the Creature, the more ground shall we see of trust in God, and so more fasten upon Him. But I will not here run out at large into this common place of trust in God, having formerly spoken of it. That may suffice of it, as it may be consider'd here solitarily, and distinctly as a duty by it self.
But again further secondly, We may look upon it in its connexion, with that which went before in this verse; Offer the Sacrifices of Righteousness. And so again, there's a double force in it: First, As those Sacrifices are preparatory, and disposing to this Trust. Secondly, As this Trust does qualifie, and regulate those Sacrifices. There are each here considerable of us.
First, (I say) As those Sacrifices are preparatory, and disposing to this Trust; Offer (sayes he) the Sacrifices of Righteousness, and then put your trust in the Lord: Ye must first do the one, before ye can do the other. We have herein shewed us the method of these Duties, in what order they are to be perform'd by us, which is, as it were, mutual and reciprocal: Faith must go before Obedience, as that which must produce it; And Obedience must lay a ground to Faith for the more free exercise of it. Where we are not careful to serve God, we cannot so confidently rely upon Him, nor expect any thing from Him: This is that which the Holy Ghost here signifies and intimates to us in this ordering and placing of the Exhortation; Offer the Sacrifices, &c. And put your trust, &c.
This Speech here of the Prophet David, it serves to meet with the thoughts and conceits of the people whom he had to deal withall. They were ready (it may be) to presume upon God's prospering and blessing of them in those designs which they took in hand against him; and it is probable, might make some boast of it to him. Now for this he here seasonably answers them, and replyes upon them, Offer, &c. And then put your trust, &c. In vain do ye think to do the one, where ye are careless and neglectful of the other. Whosoever they be, that are not careful to do the works of Righteousness, they do not believe, but presume; they do not trust in God, but tempt Him; yea, indeed very highly provoke Him.
The reason of it is this, because God does no further own men, then as they walk in good wayes: He may sometimes by way of redundancy cast some good things upon them in a way of common Providence, or it may be also (in Judgment) to harden them, and to make them so much the more obdurate; but he does not do it out of any love or respect unto them. They can no further trust Him, then He Himself can trust them: They can no further trust Him in a way of Dependance, then He can trust them in a way of Obedience. Those that are not conscionable of the works of Righteousness, they cannot put their trust in the Lord.
This then teaches us to have a regard hereunto, for our own particulars; Let us still wait upon God by Faith, in an holy Obedience to his Will and Commands: For though he does not do good things for us upon any working of ours, as meriting any such thing at his hands; yet he does not do it neither without some care and endeavour on our part, to approve our selves to Him; which by this Expression is here exhibited unto us.
It is that this which does come home to the presumptions of many carnal persons; ye shall have some people to be very full of confidence, such as it is, both for their Bodies, and also for their Souls; in reference to this Life, and to a better too: O they trust in God, and they trust in God; and they hope all will go well with them, and that they shall do well enough at last. But what ground and reason have they to do so? Surely, if they will here inquire, they shall find but little, or none at all; whiles, in the mean time, they live and go on in all wayes of ungodliness and unrighteousness. They are neglectful of their Sacrifices, and therefore how can this trust which is here spoken of be exercised by them? The one must go before the other. That's the first thing in this Connexion, Sacrifice laying a ground to trust for the exercise of it; Offer the Sacrifices, &c. And trust then.
The second is, as Trust qualifying the Sacrifices, and putting a vertue and efficacy into them. The Prophet David desired these people to offer up Sacrifices, even the Sacrifices of Righteousness; but he would not have them to stay there, and go no further; neither would he have them to make these all the stay, which they upheld themselves by; no, but that together with these, and in these they would trust (still) in the Lord.
What ever Duties are done by us, (as we ought not to be neglectful of any which God at any time requires of us,) we must not trust to our Duties, but to Him. He must be the prop we hold by, in the midst of all the best Services that come from us: Offer (sayes he) the Sacrifices of Righteousness, that is, do all which God requires of you; but yet still in the mean time do not trust and rely upon your Sacrifices, but upon the Lord only.
The ground hereof is this; namely, The imperfection and insufficiency of the best Duties and Services that come from us; There's no relying upon them, because there's a great deal of emptiness in them, and weakness on our behalf: Though they be the Sacrifices of Righteousness for the main, and the matter of them; yet in the mean time there's a great deal of Ʋnrighteousness mingled with them, which does take us off from trusting in them. We must in this case say of our selves, as we are counsell'd and advis'd to do in the Gospel, That we are unprofitable servants, we have done but that which it was our duty to have done.
This accordingly meets with all Popish and Pharisaical spirits, which rely upon their own good Works, and do make them the ground of their Comfort, both now and at another day. Alas! if we once do so, we are gone, even the best of us all; we are quite undone, and lost for ever: Forasmuch as the Prophet Esay tells us, We are all as an unclean thing, and all our Righteousnesses they are but as filthy rags, &c. Esay 64.6.
No, The best ground of our trust is the free mercy of God in Christ; when we have done all that can possibly be done by us, we must still have recourse to this, and expect comfort and support from it; And the gracious Promises of God, which he has ratified and confirm'd by his Oath unto us, setling this upon us. We must flee for Refuge, to lay hold on this hope set before us: Which hope we have as an anchor of the soul, sure and stedfast, as the Apostle speaks of it there in that place, in Heb. 6.18, 19, 20.
To conclude, In this present Scripture before us: First, We have a very sweet and happy mixture and conjunction of Duties together: Here's the Duties of Righteousness mingled with the Duties of Godliness, and neither to be separated from each other. It is not enough for us to be in the Duties of Piety, which are signified in trusting in God; but we must be also in the Duties of Charity, which are signified in the offering Sacrifices of Righteousness: Nor it is not enough for us to be in the Duties of Equity, but we must joyn the Duties of Piety with them. Both together serve to make up Christianity to us.
Then secondly, Here we have an excellent method and prescription for the ordering of these Duties; to lay ground for right performance of the Duties of Righteousness, by labouring for a Spirit of faith and trust in God; and to lay ground likewise for a more free confidence in God, by performing the Duties of Righteousness and new Obedience to Him. And so much also of the fifth verse of this Psalm, Offer, &c.