Psalm 119:10

Verse 10. — TFitli mij whole heart have I sought thee .- O let me not tvander from thy commandments. The Psalmist had, in the former verse, directed the young man to diligence, and attention unto the word; but the word doth nothing, unless we join prayer; and, therefore, now he gives an example in his own person. Having spoken of the power of the word to cleanse the way, now saith he, “With my whole heart,” &c. Here take notice: —

1. Of David’s argument, “With my whole heart have I sought thee.”

2. His request, “O let me not wander from thy commandments.” First, For David’s argument,” I have sought thee with ray whole

heart.” He pleadeth his own sincerity. I showed you largely what it is to seek God, and that with the whole heart, in the second verse. I shall not repeat anything; only, that I may not dismiss this clause without some note, observe, —

I. That it is the duty and practice of God’s children to seek him.

You have David’s instance in the text, and elsewhere. It is their general character: “This is the generation of them that seek him, that seek thy face, O Jacob. Selah” (Psalm xxiv. 6). God’s children are a generation of seekers. They find hereafter, but now they seek. Their great business is to be seeking after God, more ample and full communion with him.

Seeking of God implies three things: —

1. There is a more general seeking of God for relief of our sin and misery by nature.

2. More particular, upon special occasions.

3. There is a constant seeking of God in the use of his ordinances. 1st, There is a more general seeking of God for relief of our sinful and

wretched condition by nature. Adam, when a sinner, ran away from God; and therefore all our business is now to seek him, that we may find him again in Christ Jesus. The genei-al address that is made to God for pardon and reconciliation, it is often called a seeking of God in Scripture; so it is taken, “Seek ye the Lord while he may be found, call ye upon him while he is near” (Isa. Iv. 6). That is, get into favour with God

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before it be too late. So, “Seek the Lord, and ye shall live” (Amos v. 6). This notes our general address for pardon and reconciliation.

‘2ndly, There is a more particular seekinij of God; that notes our addresses to God either in our exitjencies and straits, or in all our business and employment.

1. In our e.viencies and straits; and so we are said to seek God when in doubts we seek his direction (James i. 5); when in weakness we seek strength; in sickness, health; in troubles, comfort. Asa is blamed that “he sought not to the Lord, but to the physicians.” Paul’s messenger of Satan drives him to the throne of grace: “For this thing I besought the Lord thrice” (2 Cor. xii. 8). He would knock again and again, to see what answers he could get from God.

2. In all our businesses and affairs God must be sought unto; and we must ask his leave, his counsel, and his blessing. Pagans, before the awe of religion was extinguished, would begin with their gods in every weighty enterprise; A Joo’ princip’tuni was an honest heathen principle. Laban consults with his teraphini; Balak sends for Balaam; they had their oracles that lliey would resort to. So far as any nation was touched with a sense of a divine power, they would never venture upon anything without consulting with their gods. And it is enjoined as a piece of religious good manners, to own God upon all occasions: “In all thy ways acknowledge him” (Prov. iii. G). It is an acknowledgment of God, an owning him as a God, that we would be asking his leave, counsel, and blessing. His leave must be asked, though the thing be never so lawful and easy. We are taught every day to ask our daily bread, though we have it by us, that we may not, like thieves and robbers, use God’s goods without his leave. So for his counsel; he is sure to miscarry that makes his bosom his oracle, his wit his counsellor. It is a high piece of spiritual idolatiy, to lean upon our own understanding, and think to carry even the ordinary affitirs of any day without asking counsel from CJod, and then his blessing. God is not an idle spectator; he dispo.-eth of all events, and giveth the blessing: “The way of man is not in himself: it is not in man that walketh to direct his steps” (Jer. x. 23y, that is, as to any happy issue. God doth the more stand upon his riirht, that he may the oftener hear from us, and that we may have niany occasions to bring us to the throne of grace. Now this is the constant practice of Ciod s children. David always ran to the oracle or the ephod, when he had any business to do: ‘Shall I do thus and thus? or shall I not?” (1 Sam. xxiii.) Jacob in his journey would neither go to Laban, nor come from him, without a warrant. Jehoshajjliat, in the business of Ramoth-Gilead, would not stir a foot until he had counsel from God; he sends not only to the captain of the host, but to the Proi)het of the Lord, “Inquire, I pray thee, at the word of the Lord to-day” (1 Kings xxii. 2).

I hale spoken this to show why the children of God are called the generation of iheni that seek him.

3rdly, The third tiling that may be called seeking of God, is our observance of him in the use of his ordinances. It is one thing to scrrc God, another thing to st’fk God; one thing to make God the object, another thing the end of our worship. To seek God only in our necessity, and not to seek God in his ordinances, argueth a base sjjirit. Christians! our losing (Jod in .Vdam, that makes us seek him in a way of reconciliation. Our want of God in straits, and in the coiuse of our alfairs, maketh us seek him by way of supply. But now our duty to God, and love to him, should make us seek him in his ordinances by way of communion. And, in this sense, seeking God is often spoken of in Scripture: “They shall praise the Lord that seek him” (Psalm xxii. 26); that is, that wait upon him, and maintain communion with him in the means of grace.

Well then, let us be more in seeking of God. If we would find him in Heaven, we must seek him on earth, “He is a rewarder of them that diligently seek him” (Heb. xi. 6). They that seek his favour, that often resort to him, carry on a constant communion with him: those that are waiting for his power and presence in his ordinances, these are the men God will own. We are not fit to receive so great a blessing as God’s favour, if we will not look after it with diligence. Observe —

n. Those that would seek God aright, must seek him with their whole heart.

But how is that? Besides what hath already been spoken of it in the second use, it noteth three things.

1. Sincerity of aims.

2. Integrity of parts.

3. Uniformity of endeavours.

1st, Sincerity of aims. Many pretend to seek God, but indeed they do but seek themselves. As those that followed Christ for the loaves, that take up religion upon base and carnal respects: “Verily I say unto you. Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled” (John vi. 26). There was much outward diligence, but a false heart lurking under it; their belly drove them to him. Of all by-ends this is the worst and basest, Vix d’d’igitnr Jesus 2^’>’opfer Jesum. Jesus Christ is scarce loved for Jesus’ sake. Yet further, those that prayed to God for corn, wine, and oil, and did not seek his favour and grace in the first place; see what the Lord saith of them, “They have not cried unto me with their heart, when the howled upon their beds” (Hos. vii. 14). They did seek God, but yet it is counted howling. They only minded the supply of outward wants; and made prayer merely to be an act of carnal self-love: and then it is but howling, such a noise as a dog or a beast would make when it wants its food. Christians! no doubt they were instant; there was a world of earnestness, they were affected when the stroke was upon them, and seriously desired to get rid of it, “But they have not cried to me with their whole heart;” it was but such a sense of pain and want as the beasts have. If there be anything sought from God more than God, or not for God, we do not seek him with the whole heart, but only for other uses.

2ndly, It notes integrity of parts. We read in Scripture of loving God not only with the heart, but with the whole heart; and of believing not only with the heart (Rom. x. 10), but of believing with the whole heart (Acts viii. 37). Because seeking of God is but a metaphorical term, by which faith is expressed, therefore let us see what it is to believe with the whole heart. The doctrine of the Gospel is not only true, to work upon the understanding; but it is good, so as to move and draw the will: “This is a faithful saying, and worthy of all acceptation,” &c. (I Tim. i.’15). Not only a faithful saying, that is, a true doctrine, “that Christ Jesus came into the world to save sinners,” but it is “worthy of all acceptation;” it is an excellent doctrine to ravish the will. Now, observe what a great deal of difference there is between men in believing.

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Some that hear the Gospel, and have only a lilcral knowledge of it, so as to be able to talk of it, so as to understand the words and syllnblcs, to know what it means; they may have some clearness of understanding this way, but there is not a sound assent. There are others atlected so with the Gospel, as by the connnon inHuence of the Spirit they may assent to the truths delivered concerning God and Christ, and salvation by him, yet do not give it entertainment in their hearts; these may be said to seek God, but not with the whole heart. A speculative, naked, and cold assent they may have, but that is not enough. It is not enough to see food that is wholesome, but you must eat it; nor is it enough to understand the Gospel, and believe that it is true, but we must embrace it; it must be accepted, else we do not believe with the whole heart. The word is propounded to man as true; now the truth made known may cause a speculative assent, this may draw profession after it, and this we call historical faith, because we are no more aliected with the Gospel than with an ordinary history which we read and believe. The word is propounded again as good to move and excite the will. Now there is a two-fold good; the good of happiness, and the good of holiness. The good of happiness, that which is profitable and sweet. Then there is the good of holiness. Now there are many that look upon the Gospel as good and profitable, because it oflereth pardon and eternal life; such comfort to the conscience, and such good to our whole souls. Vc may be affected with it as a good doctrine. Naturally man hath not only a sense of religion, but he hath a hunger after immortality and everlasting blessedness. Therefore since the Gospel doth so clearly promote happiness, it may be greedily caught hold of by those whose hearts are affected, while they look upon it under these notions; and they may be so far affected, that they may, for a while, not only profess it out of danger, but when some danger doth arise, they may defend their opinions with some care, yet this is not with all tlic heart. Why? As soon as any great danger doth ai’ise (out of which there is no escape), as gibbets, fires, racks, ignominy, and utter loss; as soon as persecution arose, saith Christ, all this ardour and boat of spirit which they did formerly seem to have, came to nothing. ‘hat is the reason it vanisheth? Because they receive the Gospel rather upon those notions of interest and profit, than of duty and holiness; and the impression of the profitableness of the Gospel as a doctrine of happiness, was not so deeply rooted in them, not so durable, that the hope of the future good would be prevalent over the fear of present evil and danger. There may be some desires of Heaven in a carnal breast, but they are easily blotted out by worldly temptations; but the true desires of holiness are lasting, and will prevail over our lusts.

3rdly, Believing with all the heart imjilies uniformity of endeavours. Oftentimes the soid mav be strongly moved and afiecled for the present, and carried out to the Gospel under the notion of holiness, but it is but the lighter part of the soul that is so moved, not the whole heart, therefore it is not duiable. The people meant as they spake, when ihey were willing to come under the ol)edience of the word, fiod gives them that testimony, “The people have well said: but O that there were such a heart in them!” (Deut. v. 2H, 29), They may receive it, and may scorn affected with it, and have a sense of reformation; but, saith the Kvangelist (Luke viii. 1 t), it brings no fruit to perfection. It was not so deeply rooted as to prevail strongly over their carnal distcmpens. An<l therefore here comes in another Bort of men that are aifected with the word as a holy doctrine; they may have a liking to the holiness of it, and have some consolation thereupon; they have their beginnings, and some good offers towards sanctification, but it brings nothing to perfection. They may have such a hope of Heaven as that they may be said to “taste the powers of the world to come”’ (Heb. vi, 5, 6). Yet because it is not deeply rooted in the heai-t, and only begets some raw motions, and moves the lighter part of the soul, and doth not show itself in a uniform course of obedience, therefore it is not with all the heart; it may be it was but for a time, or cast in upon some eminent trouble. Therefore, that is only believing, and seeking God with all the heart, when the doctrine of life is so acknowledged to be true, good, and holy, as to be closed with upon that account; not only because of its suitableness to our eternal good and interest, but as it is a rule of our duty; and then it enters upon the heart, when every faculty of it is subdued to God. It is not some colouring of the outside, but a deep dye, when it soaks into the whole soul, and subdues the affections to God, which is manifested by a uniform course of obedience. Now David urgeth this to God as an argument, “With my whole heart have I sought thee.” Hence observe, —

Doctrine. — We may mention the good which is wrought in us, and urge it to God in prayer.

It is a useful case. How may we mention our own gracious qualifications, and the good that is wrought in us?

Negatively. — I. No thy way of boasting; there is no such thing here; no presumptuous boasting of his own perfections; for it was accompanied with a deep sense of his weakness, wandering, and straggling condition, he acknowledgeth his infirmities. There is no such thing allowed as boasting; the Apostle’s argument is convincing, “Why boastest thou? what have we that we have not received?” If we can boast of anything, it is that we are most in debt, that we have received more. “We must glory in the Lord” (1 Cor. i. 31.)

2. Not pleading of merit, as if he had deserved anything of God; so the Pharisee speaks of his good works (Luke xviii. 11). It is not to such a purpose as if we could challenge a reward as a due debt upon any good that we have done.

But, Positively. — How then may we make mention of our qualifications?

1. We may mention what is wrought in us for God’s glory; surely, however we humble ourselves, we must not belie his bounty. To be always complaining of spiritual evils, it doth not argue a good temper of soul: “Return unto thy rest, O ray soul; for the Lord hath dealt bountifully with thee” (Psalm cxvi. 7). We may own the Lord’s bounty, and take notice what good we have done to the glory of his grace: “Not I, but the grace of God which was with me” (1 Cor. xv. 10).

2. We may mention it to our own comfort: thus Paul, “Jesus Christ is our rejoicing” but in one sense this is also “our rejoicing, the testimony of our conscience” (2 Cor. i. 12). Wherefore is grace given us, but for the furtherance of our comfort? To bear false witness against ourselves is naught. Though the duties of the first table neither begin nor end in us, yet the whole law of charity begins at home.

3. For our own vindication. Thus Hezekiah: “Remember, O I^ord, how I have walked before thee with a perfect heart” (2 Kings xx. 3). This

SEBMONS ON PSALM CXIX.

was his plfti; but I suppose it was not before God as a judge, but before God as a witness; lie called God to witness that he had walked before him with a perfect heart. He was slandered by Kabshakeh: they thouufbt when he broke down the altars of Baal, and cut down their groves, that he had cut down the altars of the God of Israel; therefore, saith Kabshakeh, speaking to the humour and discontent of the peojde, and we nmst look upon it as a j)olitic insinuation, “Is not that he whose high I)lacos, and svhose altars Ilezekiah hath taken away T’ (2 Kings xviii. 22. ) Now saith Ilezekiah, “I have walked before thee with an upright heart.” Many a good magistrate is often put upon such pleas for God’s honour, in things distasteful to the popularity.

•1. What God hath wrought in us, may be urged as an argument in prayer to obtain further grace; many ways, — partly because God loves to crown his own mercies, and make one to be a step to another. We are endeared to God by his own mercies: he is very tender and choice of them. In whom he hath begun a good work, he will perfect it. “Is not this a brand plucked out of the tire?” (Zach. iii. 2.) What, shall all my former mercies be in vain? It is God’s own argument, and he takes it well when his people urgeth it. In many cases, Deits donando dfJu’t, by giving one mercy, he makes himself a debtor to give another. Plutarch gives us a story of the Ilhodians, when they came to sue to the Romans for help, that one urged what good turns they had done to the Romans, but the people urged what good turns the Romans did to them, and they obtained relief. Such a plea is acceptable and honourable to God, when we urge what Ciod hath done for us. And partly because sincerity by the consent of all, hutli the full roo:n of an evidence and gospel-plea in the court of justification. When the business is, how a sinner shall be accepted with God, for a lawplea, we can only plead the merits of Christ, and God’s mercy; there all ire have and can do is but dung and dross (Phil. iii. ^, 9), as to an acquittance from sin. But as to our acquittance from hypocrisy, as to the plea of a gospel-evidence, we may produce our sincerity, and the fruits of our obedience, to show our title is good as the matter is ordered by the Lord’s grace, that we have the gospel title. To all the other our tith is by the righteousness of Christ; but the evidence of our title is sincere walking.

Secondly, Let us come to David’s request, “Let me not wander from thy couHnandments.” It may be translated, “Make me not to err;” that is, by the suspending of thy grace, for that will necessarily follow. The Sej)- luagint reads, “Do not repel from thy commandments:” God seems to repell and cast oti” those that he doth not assist with his grace. Here David saith, “I have sought thee.” Observe the mischief that a heart which truly seeketh God desireth to fly from; sin, or wandering from the path of ol)edienee. There is a communion with God, but in the way of his conunandments; therefore, they do not desire establishment of their interest and happiness only, Jjut of God’s glory, that they might not wander. Ilencc observe, —

DociniNK I. — The more experience men have of the ways of God, the more sensilpli’ will they bo of their readiness to wander.

David, a man of so much experience, that sought God with his whole heart says, “Lord let me not wander.” W’hal is the reason?

J. Because they have a larger sense of duty.

2. A more tender sense of dangers and dithculties that do attend them.

1st, They have a larger sense of duty to (iod. At first, while we arc carnal, we take up duty by the lump, and by the visible bulk of it; we look only to tpyoj’ r’6/u8, “the work of the law” (Rom. ii. 15), and to avoid gross sins, or perform outward acts of worship. Oh, if I do sin, I am no adulterer, no extortioner (Luke xviii. 11); we think then, it is well. But when we begin to have grace wrought in our heart, then we begin to serve God “in the spirit”’ (Phil. iii. 3). And, “for God is my witness, whom I serve with my spirit” (Rom. i. 9). Then we begin to look after the regulation of the inner man, and subduing of the soul to God; and we cannot be contented with the visible bulk of obedience, and with some general conformity. Ay, but at first there is only a general purpose to serve God in the spirit, but afterwards when they begin to look into the breadth of the commandment, still they are sensible of the coming short, and how apt they are to wander in this and that point. Still their sense of duty is increased, because their light, their love to God, and their power is increased; and because they draw near to their everlasting hopes.

1. Because their light is increased. By communion with God they see more of his holiness. The more a man is exercised in obedience, the clearer is his light and understanding, both to God, and the will of God: “Blessed are the pure in heart, for they shall see God” (Matt. v. 8). All sight of God, it is (as Nazianzen speaks), according to the proportion of our purity; and therefore the more communion we have with God, the more sight into the nature of God, and the will of God, and the more they are held under the awe of God. In moral disciplines the further we wade in them, the more we see of our defects. Those that went to Athens, first, they counted themselves o-ooi, “wise men;” afterwards, only ^iXoctooi, “lovers of wisdom;” then they were only men that could “talk a little;” afterwards, they found themselves “nothing.” So a christian in communion with God, the longer he converseth with God, the more he doth see of his perfection and holiness: “Surely, I am more brutish than any man,” was the expression of wise Agur (Prov. xxx. 2). This holy man of God, saith Chrysostom, speaks it not only humbly, but truly as he thinks. Sure they did not compliment with God; these holy men in the serious actings of their souls, they speak as they think. Why? Because they have a high sense of God’s holiness, therefore a deeper sense of their own vileness; they think there are hardly any so bad as themselves. Now, they are convinced that the holy God will not be put off with any slight matter; and they are become sensible of that precept, “Be ye therefore perfect, even as your father which is in Heaven is perfect” (Matt. v. 48).

2 Their love to God is increased by acquaintance with him, and therefore their hearts are more tender and sensible of the least deflection. The more a man loves God, the more he will do for God: “This is the love of God, that we keep his commandments” (1 John v. 3). That is a clear rule, the more we love God, the more chary we will be of his commandments; and therefore they cannot sin upon such easy terms as before, nor go to Heaven upon such easy terms as they thought before.

3. Their power is increased. He that is grown to a man’s estate, minds other work than what he did when a child; and as they have more strength, they look after more work. At first, it was only to prevent excesses and breaking out of sin; but afterward, to subdue every thought to the obedience of Christ.

4. They are nearer to Heaven, and therefore they look after greater suitableness to their everlasting estate. They think of that sinless and

SERMONS ON PSALM CXIX.

pure estate they shall enjoy there, then lure have a greater sense of duty upon them. Natural motion {^saith the philosopher), is slower in the beginning, and swifter in the end and close; so spiritual motion in the end and close ariseth to a greater vigour of holiness; that which served before, will not serve their turn now. “They are pressing forward towards the mark,” &c. (Phil. iii. 14): they are hastening apace, and strain themselves when the prize is so neai”.

2ndly, As they have a larger sense of duty, so they have a greater e.- perience of the dangers and dilHculties that do attend them. Aristotle observes of young men, that they are more given to hope than the old are; they are of great and strong hopes: he renders three reasons for it; because they are of eager sj)irits, little experience, and look but to a few things; and therefore they are forward to get abroad in the world, and to entangle themselves in the early cares of a family, until their rashness be confuted by their own miscarriage. So it is true of young Christians; they are all on a flame, ready to run into the mouth of danger, upon the confidence of their present affections; and, till they have smarted often, this confidence is not abated.

But men that have been exercised and experienced, are more sensible of the naughtiness and inconstancy of their own hearts: “In the hidden part thou shalt make me to know wisdom” (Psalra li. fJ); and therefore are nioo-’ difhdent of their own strength, and desire the Lord to keep them from wandering. We see, then, a cautelous fear is necessary to the last: it is useful to us not only to begin, but to work out our salvation: “Work out your own salvation with fear and trembling” (Phil. ii. 12). Not only when we are novices, and weak, and therefore more liable to temptation; but to the close of our days, “IIai)i)yjis the man that feareth always” (Prov. xxviii. 11). That fear which causeth diffidence, and doubting, and despair, is a torment, not a blessedness; jet the fear that is opposite to carnal security, and presuming on our own strength, is a fruit of grace and spiritiKil experience; this is that which stirreth up care and diligence in our heavenly calling, and dependance upon Clod, and constant addrespe s to him; that kee])eth us humble and waiting for the supplies of his grace.

DocTRiNK II. — It is God alone that can keep us from wandering.

Reason. There is in man’s heart a mighty jjroneness thereto: “He has a heart that love a to wander” (Jer. xiv. 10). Man is a restless creature, that loveth shifts and changes. For weakness men are compared to children (IIos. xi. 3); and for wandering they are compared to sheep (Isa. liii. 6). There is no creature so apt to go astray as sheej), and none so unable to return. This is the disposition of men by nature. And mark, much of the old nature remains still with the saints. Have they not this wandering property to the last? David acknowledgeth it, though tin re was some good in him: “I have mple astray like a lost sheep” (Psalm cxix. 176). Consider the saints, though they hale sincerity, yet not perfection. And Boniutimes they wander through inadvertency; they are “overtaken” (CJal. vi. I), as Noah was: they do not run of their own accord. And sometimes W(! err throu>;h the darkness which is in us: though a chihl of (iod “be light in the Lord,” yet he hath a great deal of darkness still. It may be he is wise in generals, but ignorant in particulars, as the Heathens in general; they had good notions of an Infinite and l’’t< riial Power, but they were “vain in their imairinations” (Uom.i.21), in their practical inferences and discourses, when they canic to rest pipon this (iod. So a child of C>od

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may have a general sense of his duty, but as to particulars he is apt to miscarry: the mind may be blinded by lust and prejudice.

Sometimes they err through iVowardness of their own lust; there is “a law in their members, which wars against the law of their minds” (Rom. vii. 5). There are boisterous lusts, and a man hath much ado to keep his path: “My steps had well nigh slijjped” (Psalm lxxiii. 2); therefore we had need God should keep us continually. And the Lord hath undertaken to guide us: “The Lord shall guide thee continually” (Isa. lviii. 11). And, “He will be our guide even unto death” (Psalm xlviii. 14). And, “Thou shalt guide me with thy counsel, and afterward receive me to glory” (Psalm lxxiii. 24). We need this constant guidance and direction from God, that he may still lead us, and keep us fi’om wandering and turning aside.

Use. — You see then what need we have of a guide and shepherd, and of constant dependence upon God. Of all titles, this is the title given to the saints; they “are a flock, and the sheep of God’s pasture;” and Christ is called “the shepherd of souls” (1 Peter ii. 25). There is no creature of such a dependence as sheep. Dogs and swine can roam abroad all the day, and find their way home again at night; but sheep must have a guide to keep them in the fold, and to reduce them when gone astray: “The good shepherd brought him home upon his shoulders” (Luke xv.). Lord, (saith Austin) I can go astray of myself, but I cannot come back of myself. We need often to put up this request, “O let me not wander from thy commandments.”