Psalm 119:14

Veese 14. — Jiave rejoiced in ilie way of thy testimonies as much as

in all riches.

These words may respect the 12th verse, as another argument wherewith to back his request, “Teach me thy statutes: for I have rejoiced in the way of thy testimonies as much as in all riches.” ‘Many are for worldly wealth, but I have other desires; Lord teach me how to understand and keep thy statutes, and this will be a greater benefit than any worldly possession whatsoever.’ Or, you may refer them to the 13th verse, as a reason of his practice; every man will be speaking of that wherewith he is delighted: “Lord, thy testimonies are my rejoicing,” therefore I have, and will be speaking of them upon all occasions. Or, this may be the fruit of what was mentioned before; those that are exercised about the word, the study and practice of it and conference about it, have a sweet sense of the goodness of it in their own souls, so as they delight and rejoice in it above all things; and if we have not felt this effect, it is because we ai’e strangers to the word.

In the words there is, —

I. A delight asserted.

II. The object of it, “in the way of thy testimonies.”

III. The degree of it, “as much as in all riches.”

By way of explication. The testimonies of God are his word, for it testifieth of his will. Now the Psalmist saith not only, “I have rejoiced in thy testimonies,” but “in the n-ay of thy testimonies.” Way is one of the words by which the law is expressed. God’s laws are ways that lead us to God; and so it may be taken here, ’ the way which thy testimonies point out, and call me unto;’ or else his own practice, as a man’s course is called his way; his delight was not in speculation or talk, but in obedience and practice, “in the way of thy testimonies.” The degree, “as much as in all riches:” as much, not to show the equality of these things, as if we should have the same affection for the world as for the word of God; but as much, because we have no higher comparison.

SEUMONS OX PSAI.M CXIX.

This is that worlcUings doat upon, and delight in; now as much as they rejoice in worldly possessions, so much do I rejoice in the way of thy testimonies. For I suppose David doth not compare his own deliLrht in the word, with his own delit,Mil in wealth; but his own choice and delight, with the delight and choice of others. If he had spoken of himself both in the one respect and in the other, the expression was very high. David that was called to a crown, and in a capacity of enjoying much in the world, gold, silver, lands, goods, largeness of territory, and a compound of all that which all men jointly, and all men severally do possess; yet was more pleased in the holiness of God’s ways, than in all the world: “For what shall it profit a man if he shall gain the whole world, and lose his own soul’?” (Mark viii. 36.)

DocTKiXK. — A gracious heart finds more true joy in the way of God’s Word, than in all worldly things whatsoever.

To explain this, consider, —

First, What this delight is.

Secondly, How a gracious heart finds more delight in the word of God, than in all worldly things.

Thirdly, The reasons why they do so.

First, What this delight is. I shall give you several distinctions.

1. There is a sweetness in the study of God’s word,, or when we give up ourselves to attain the knowledge of it. The very speculation and study produces a delightful taste for three reasons.

(1.) Truth is the good of the understanding; therefore, when the faculty is suited with a fit object, this correspondence causeth a rejoicing and delectation:” My son, eat thou honey because it is good; and the honey-comb, because it is sweet to thy taste: so shall the knowledge of wisdom be to thy soul, when thou hast found it’ (Prov. xxiv. 13, 14). Every truth, if it be but a natural or philosophical verity, when we come to consider and see it with our own eyes, and have found it out by search, and do not repeat it by rote only, breedeth a delight. Pleasure is appl’ical’tn convenlent’is couci’n’u’uti, so it is true in theological truths, we are the more aft’ected with them, the more they are represented with evidence to the soul.

(2.) 8cri])fural truths arc more sublime than other truths, and do ennoble reason with the knowledge of them: “Surely this great nation is a wise and an understanding people” (Deut. iv. 6). Such doctrines as we meet with in the word of (iod concerning angels and the souls of men, the creation and government of all things, the redemption of men, must needs all’ect the heart, and breed a joy in the view and conteniplation of them.

(3.) Because these truths are suitable to our necessities. To every man that hath a conscience, it cannot but be very pleasing to hear of a way how he may come to the pardon of sins, and sound peace of conscience, solid perfection, and eternal glory. Man is naturally under fear of death, and would be glad of a pardon; weak and unable to lind out or attain to moral perfection, would be glad of an exact rule, and gropelh and feeleth about ior an everlasting hajjjiiness (Acts xvii. ’27). So far as any thing is found to this purpose in the writings of men, they have a marvellous force and influence upon us. Any beam of this truth scattered in Plato or Socrates, of man’s reconciliation with a holy and just (iod, there is nipthiiig in their writings; the then world was under jterplexity. Hut yet of moral perfectinn, and an eternal slate of blessedness, there were some glimmerings. Now, when these are represented to the understanding with such evidence and satisfaction as they are in the Scriptures, where you have the only direction to true happiness, no wonder if they are greedily caught at. Now this delight (though good) I speak not of, because it may be in temporaries, who have a taste of the good word to invite them to seek for more (Heb. vi. 4), and is a fruit of common illumination. The stony ground received the word with joy (Luke viii. 13); and though it may aftect the heart, yet if not above all riches, it doth not prevail over carnal affections,

2. There is a sweetness found in the waj’ of God’s testimonies, which ariseth fi’om the conscience of practical obedience, not from contemplation only; and it is best to be found when we come to practise and perform what w6 know. It is said of wisdom, “her ways are ways of pleasantness, and all her paths are peace” (Prov. iii. 17). There is not only a sweetness in our privileges, but in our duties. No man knoweth the contentment of walking closely with God, but he that hath tried. So, “Do not my words do good to him that walketh uprightly”?” (Micah ii. 7.) Not only speak good, but do good. There is a certain performance of what the word saith; when it is said, it may be accounted done; but to whom ‘? To them that know it, and are able to talk of it? No; but to them that walk. And will every slight endeavour and the presumption of conformity to the rule serve the turn? No, “to them that walk uprightly i that sincerely frame themselves to obey God’s will with the greatest exactness and care they can use. Oh, what good, what reviving of heart and cheerfulness do they find in this work! Briefly, this delight in the way of God’s testimonies, (that you may not be mistaken,) diifereth from that contentment and serenity of mind which is the fruit of integrity or moral sincerity. There is some degree of comfort that accompanieth any good action, as heat doth fire; the conscience, so far as he doth good, hath some kind of peace in it. The Heathens by God’s general bounty and goodness had a conscience excusing when they did good, as well as accusing when they did evil: their thoughts the mean while accusing or else excusing one another, fitralv aX/;Xwj/, “by turns,” (Rom. ii. 15). And this excusing cannot be without some sweetness and contentment of mind. Sacer intra nos spiritus sedet, hnnorum maJorumquenostrorum ohservator et custos, hie prout a nobis tractatus est ita nos ipse tractat, saith Seneca. This may be without faith; whereas we speak of such a joy as is founded in faith, though found in the ways of obedience in Christ’s service: “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matt. xi. 29). In short, there is delight in the duty, and in the dispensation; for it is both promised and required. Delight in God’s ways is promised as a gift of God, and as the result of our obedience “If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day, and call the sabbath a delight,” &c., — “then shalt thou delight thyself in the Lord,” &cc. (Isa. lviii. 13, 14.) And, “I sat down under his shadow with great delight, and his fruit was sweet to my taste” (Cant. ii. 3). There is sweetness God bestoweth, or sensible consolation, which must be distinguished from that delight which is a fruit of our gracious esteem. I can exclude neither; though that delight which is the fruit of our esteem of the word, is principally here intended: the one is more durable than the other. A gracious affection to the word and

120 SEKMONS OX rSAI.M CXIX.

ways of God, should ever remain with us; but we are not always feasted with spiritual suavities: now and then we have them, and when they have done their work they return to God. As in the vision made to Peter, the sheet that was showed him •’ was received up again into Heaven” (Acts x. IG) when he was informed of God’s will; so this comfort returneth to the giver, when it hath done its work, refreshed our hearts, and engaged us to wait upon God.

Secondly, How a gracious heart rcoiceth more in the way of God’s testimonies than in all riches.

1. There is a broad ditierence in the things themselves, and therefore there should be in our affections to them; for our affections should he carried out according to the worth of things, otherwise, if an object of less worth have more of our hearts than an object of more value, they are like members out of joint, they are not in their proper place There is a great distance between the things themselves, as much as there is between the enjoyment of God and the creature; and therefore there must be a considerable difference in our affections to them. If the difference be so nice that thou canst hardly distinguish which thy heart is most affected with, the enjoyment of Got! in the way of his testimonies, or the enjoyment of wealth and worldly accommodations; or if the disproportion be on the world’s side, that hath more of thy esteem and complacency; then God is not thy chiefest good, thou lovest the creature more than God, w Inch is inconsistent with grace: for this is the prime act of grace, to choose God for our chiefest good.

2. We mu.=;t distinguish between the sensitive stirring of the affections, and the solid complacency of the soul. It is possible a child of God may be more sensibly moved by temporal things, as they do more strike upon the senses; but the supreme and prevailing delight of the soul is in spiritual things, in the way of God’s testimonies. To exemplify this by the contrary affection, as in sorrow, a temporal loss may to sense more stir the affections, as to bodily expression of them, than a spiritual; as the drawing of a tooth or any present pain, may make us cry out more than the languishings of a consumption; whereas the other may go nearer to the heart, and causeth a more lasting trouble. So in joy, a man may be pleased with earthly conveniences, and yet his solid esteem is more in spiritual things; as a triHe may provoke huighter more than a solid benefit that accrueth to us. Therefore the case is not to be decided by the intensiveness of the sensitive expression, so much as by the ajipreciation of the .^oul. In this sense the point is to be understood, he would lose all the world rather than dispense with his obedience to God. This is selling all lor the i)earl of price, spoken of in Matt, xiii 46. All other things aie trampled upon and renounced for this one’s sake, that we may enjoy Ciod in Christ. And truly this alfection to the word is not easily to be found, for we often see that men for a little gain will break all the commandments of God, as things not to be stood upon, when any temporal commodity is in chaf;e, and in the pursuit of worldly riches, care not how they neglect Christ and heavenly things.

Thirdly, The reason why they rejoice more in the way of God’s testimonies than in all riches.

I. IJecause of the suitableness of these things to the new nature. Kvcrything hath u kind of joy when it enjoyeth that which is good lor it: the ground doth pll•aanlly receive a shower of rain after drought; the natural man eateth and drinketh, and his heart is filled with gladness: so the spiritual man is affected with that which is agreeable to the divine nature. Everything is preferred according to the suitableness and proportion which it carrieth to our necessities and desires. The cock in the fable preferred a barley-corn before a jewel; the barley-corn is more suitable to its natural appetite. So believers have not “the spirit of the world, but the spirit which is of God,” (I Cor. ii. 12); therefore, the way of God’s testimonies is more suitable and proportionable to that nature which they have. Their wealth and worldly things, they indeed suit with the sensitive nature, but that is kept under; therefore the prevalent inclination is to the word more than to the world.

2. There is nothing in the enjoyment of worldly things, but they have it more amply in the exactest and sincerest way of enjoyment by the word, and walking in the way of its precepts. Satan’s baits, whereby he leads men to sin, are pleasure and profit; when honum honestum, the good of honesty and duty is declined, there remains nothing but honum utile and juciivduin, the good of pleasure and profit. If we be moved with these things, it is good to look there where we have them at the highest rate, and in the most sincere manner. Now it is the word of God believed and obeyed, which yieldeth us the greatest profit, and the greatest pleasure. You have both in one verse, “More to be desired are they than gold, yea than much fine gold: sweeter also than the honey and the honeycomb” (Psalm xix. 10). Because of the profit it is compared to gold, and because of the sweetness and pleasure we have by it, it is compared to honey.

The word of God will truly enrich a man, and make him happy. The diflference between God’s people and others, doth not lie in this, that the one seeketh after riches, the other not; they both seek to enrich themselves; only the one seeketh after false, and the other true riches, as they are called Luke xvi. 1 1; and so differ from one another as we and the Indians do; they reckon their wealth by their wampenpeage, or shells of fishes, as we do ours by gold and silver; the one hath little worth but what their fancies put upon it; the other hath a value in nature: or to speak in a more home comparison, counters, glass-beads, and painted toys, please children more than jewels and things of greater price, yea than land of inheritance, or whatever when we come to man’s estate we value and is of use to us for the supply of present necessities. So worldly men preferring their kind of wealth before holiness and the influences of grace, they do but cry up baubles before jewels. To evidence this, and that we may beat the world with its own notions, and so the better defeat the temptation, let us consider what is the true riches.

1st, What is indeed true riches?

2ndly, Why these are the true riches?

1st, What is indeed riches?

1. Gracious experiences or testimonies of the favour of God. He is a rich man indeed that hath many of these. So it is said, “God is rich unto all them that call upon him” (Rom. x. 12); it is meant actively, not passively; it only noteth that God doth give out plentiful experiences of his grace.

2. Knowledge. “Let the word of God dwell in you richly, in all wisdom” (Col. ii. 2). And the Apostle mentions “the riches of the full assurance of understanding, to the acknowledgment of the mystery of

1*22 SKRMONS UN rs.vi.M CXIX.

God, and of the Father, and of Christ” (Col. iii. IG); this is a treasure indeed, that cannot he valued; and he is a very poor soul that wants it.

3. Faith.” Ilalli not God chosen the poor of this world, rich in faith?’ (Jam. ii. o.) He is a rich man that is emptied of himself, that he may he tilled with God.

4. Good works. “Charge them that are rich in this world, that they be not high-minded, &c. but rich in good works” (1 Tim. vi. 17, 18). Oh, miserable man that hath nothing to reckon upon but his money and his bags, so much by the year, and makes it all his business to live plentifully in the world, laying up nothing for Heaven, and is not rich in gracious experiences, knowledge, faith, and good works, which are a Christian’s riches!

2ndly, Why are these the true riches?

1. That is true riches which maketh the man more valuable, which gives an intrinsic worth to him, which wealth doth not, that is without us; we would not judge of a horse by the richness of his saddle, and the gaudiness of his trappings; and is man, a reasonable creature, to be esteemed by his money and lands, or by his graces and moral perfections?

2. That is riches which puts an esteem upon us in the eyes of God and the holy angels, who are best able to judge. One barbarous Indian may esteem another, the more he hath of his shells and trities; but you would count him never the richer that should bring home a whole ship’s lading of these things. Such a fool is he that heapeth up treasure to himself, and is not rich toward God (Luke xii. 21); that hath not of that sort of riches which God esteemeth. We are bound for a country where riches are of no value; grace only goeth current in the other world.

3. That is riches which steads us in our greatest extremities. When we come to die, the riches of this world prove false comforts, for they forsake a man when he hath most need of comfort. In the hour of death when the poor, shiftless, naked soul is stripped of all, and we can carry nothing away in our hands, grace lieth near the heart to comfort us. It is said by a voice from Heaven of those that die in the Lord, “their works do follow them;” their wealth doth not. Our graces continue with us to all eternity.

4. That is the true riches which will suy)ply all our necessities, and bear our expences to Heaven. Wealth doth not this, but grace: “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matt. vi. 33). “Godliness is profitable unto all things, huviuLr promise of the life which now is, and of that which is to come” (1 Tni). iv. 8). Heaven and earth are laid at the feit of godliness.

5. That is true riches which will give us a title to the bept inheritance. The word of God is able to enrich a man more than all the riches of the world, bccau<e it is able to bring a man to an everlasting kingdom. All this is spoken, because there is an evil desire that |)ossesseth llie whole world, they are Vfhoniently carried after riches, and as they are increased, so are they delighted; but, saith David, ’ my delight is to increase in knowledge and grace; if I get more life, more victory over lusts, mure readiness for (iod’s service, this comforts me to the heart.’ Now how do you measuie yo»»r thriving, by worldly, or l»y spiritual increase?

Here is the true delight. Spiritual <lelight in spiritual objects, far exceedeth all the joy that we can take in worldly things. The jileasures of the mind arc far more pure and defiEcate than those of the body, so that if a man would have pleasures, ht him look after the chiefest of the kind.

He sjjoke like a beast rather than like a man, that said, “Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry” (Luke xii. 19). That is the most that worldly things can afford us, a little bodily cheer. Thou hast filled their bellies with “hid treasure” (Psalm. 17. 14); there is the poor happiness of a rich worldling. He may have a bellyful and fare at a better rate than others do: “Their portion is fat, and their meat plenteous” (Hab. i. 16). ^Vhen men have troubled themselves and the world to make themselves great, it is but for a liltle belly cheer, which may be wanted as well as enjoyed; a modest temperance and mean fare, yieldeth more pleasure. But what is this to the delights of the mind? A sensualist is a fool that runneth to such dreggy and carnal delights. Noble and sublime thoughts breed a greater pleasure. What pleasure do some take in finding out a philosophical verity! the man rejoiceth; the senses are only tickled in the other. Of all pleasures of the mind, those of the spiritual life are the highest; for then our natural faculties are quickened and heightened by the spirit. The reasonable nature hath a greater joy than the sensitive; and the spiritual divine nature hath more than the mere rational. There is not only a higher object, the love of God, but a higher cause, the Spirit of God, who elevateth the faculty to a higher manner of sense and perception. Therefore both the good and the evil of the spiritual life are greater than the good and evil of the rational. The evil of the spirtual life is greatest, “a wounded spirit who can bear!” And the good of the spiritual life is greatest, “joy unspeakable and full of glory.” The higher the life, the greater the feeling; groans not uttered; peace passing all understanding; though it maketh no loud noise, yet it difluseth a solid contentment throughout the soul. All this is spoken, because the way of God’s testimonies is looked upon as a dark and gloomy course by carnal men; yet it is the life of the blessed God himself: “Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart” (Eph. 4. 18). And surely he wants no true joy and pleasure that lives such a life.

Use I. — Here is an invitation to men to acquaint themselves more with the way of God’s testimonies, that they may find this rejoicing above all riches. It is hard to pleasant natures to abjure accustomed delights; and carnal men picture religion with a sour, severe face: ‘We shall never see a cheerful day more, if we are strict in religion.’ Oh, consider, your delight is not abrogated, but perfected; you shall find a rejoicing more intimate than in all pleasure. Cyprian said he could hardly get over this prejudice, in his epistle to Donatus. Austin thirty years’ old parted with his carnal delight, and found another sweetness, Qnam suave viihi subito factum est. It is your disease maketh you carnal; when freed from the fervours of lust, these things will have no relish with you. If it seem laborious at first, it will be more joyful than all riches. The root is bitter, but the fruit sweet. At first it is bitter to nature, which lovelh carnal liberty, to render itself captive to the word; but after a little pains, and when* the heart is once subdued to God, it will be sweet and comfortable. Ask of the spies that have been in this good land, if it be not a land flowing with milk and honey: David tells you, “In the way of thy testimonies.” This way would be more trodden, if men would believe this; if you will not believe, make trial; if Christ’s yoke seem burdensome, it is to a galled neck.

Til StKMONS XVI. VLR.SF, XV.

Use II. — Tml. 1. Have we a delight in obedience to GodV precepts”? ‘* They that fear (iod, delight greatly in his commandments” (Psalm cxii. 1). It is not enough to serve God, but we must serve him deliglitl’ully; for he is a good master, and his work hath wages in the mouth of it. It is a sign you are acquainted with the word of God, when the obedience which it requireth is not a burden but a delight to you. Alas! with many it is otherwise: how tedious do their hours run in God’s service! no time seemeth long but that which is spent in divine worship. Do you count the clock at a feast? And are you so provident of time when about your sports? Are you afraid that the lean kine will devour the fat, when you are about your worldly business? ^^’hat causeth your rejoicing, the increase of wealth, or grace?

2. Is this the .supreme delight of the soul? It is seen not so much by the sensible expression, as by the serious constitution of the soul, and the solid effects of it.

(I.) Doth it draw you off from worldly vanities to the study of the word? What arc your conceptions of it? What do you count your riches? to grow in grace, or to thrive in the world? to grow rich towards God, or to heaj) up riches to yourselves? Is it your greatest cai“e to maintain a carnal happiness “?

(•/>.) Doth it support you in troubles and worldly losses? and bear you out in temporal adversities? You cannot be merry unless you have riches, and wealth, and worldly accommodations; then, soul, eat, drink, and be merry.

(3.) Doth it sweeten duties? the way of God’.s commandments is your way home. A beast will go home cheerfully; you are going home to rest. I>et the joy of the Lord be your strength. Certainly you will think no labour too great to get thither, whither the word directs you. As one life cxceedeth another, so there is more sensibleness in it. A beast is more sensible of wrong, and hurt, and pleasure, than a plant; and as the life of a man cxceedeth the life of a beast, so is he more capable of joy and grief: and as the life of grace cxceedeth the life of a mere man, so its joys are greater, its griefs greater. There are no hardships to which we arc exposed for religion, but the reward attending it will make us to overcome.