Psalm 119:32
Verse 32. — will run the way of thy commandments, when thou shalt enlarge my heart. The second thing that is offered here is the necessary precedency of this work on God’s part, before there can be any serious bent and motion of heart towards God on our part. “Mien thou shak enlarge my heart,” “when” is casual, because thou shalt enlarge it. God only can enlarge the heart. We arc sluggish, and loath to slir a foot in the ways of obedience, therefore God must enlarge. From first to last God doth all in the work of grace, he gives the habit and act. He plants graces in the heart, knowledge, faith, love, and delight; and then excites and quickens them to act. The habit of grace is called the “seed” of God (1 John iii. 9), there it begins. Before we can fly we must get wings, we must have grace before we can run the way of God’s commandments; and then quickening of the habits, the exciting of the soul to action; the deed as well as the will (Phil. ii. 13), it is irom God; the first inclination, and actual accomplishment. He giveth to “will,” that is, the first inclination: “That he may incline our hearts unto him to walk in all his ways,” &cc. (1 Kings viii. and then the deed, the outward expression of our obedience it is still from God. The Apostle goes to God for that, “Grant unto thy servants, that with all boldness they may speak thy word” (Acts iv. 29). And so he begs prayers to God to open« “a door of utterance” for them (Col. iv. 3). There is a door shut until God open it. We Annot utter and express ourselves in a way of obedience without God”s concurrence.
UsK. — you would undertake for God, get God fust to undertake for you, as Hezekiah doth: “O Lord I am oppressed, undertake for me” (Isa. xxxviii. 14). Let every earnest prayer be accompanied with a serious purpose; and let every serious purpose be with earnest prayer: “Draw me, and we will run after thee” (Cant. i. 4). So here, “Lord, I will run the w ay of thy comnjandments.” Ay, but as to the event, we must susppnd it, “If thou wilt enlarge my heart.” This is the method we should use, first engage God by prayer, then engage our hearts by promise. Though we cannot lay wagers upon our own strength, yet we may resolve in God’s strength, and ought to engage oursehes to duty: “Who is this that engaged his heart to aj)proach unto me, saith the Lord? “(Jer. xxx. 21.) We must what is due, but not presume as if we could carry our purj)ose without God. As to the event, they speak conditionally:” When thou shalt enlarge my heart.’’ The children of God have no other confidence of their own aflections, but as God will put forth his power. They know they have a deceitful and corrupt heart; and to stand to their resolutions innnutably, faithfully, needs more strength than their own. They resolve as to work; but as to event they suspend that; they know their resolution will not be brought to anything, unless God continue his grace and favour. The children of God, as they would own Christ as Lord, and commanding the work; so they promise obedience, that is their duty; and they would own him a Siiviour in helping them through the work, so they promise conditionally in his strmgth. As they are swayed by his sovereignty in his command; so they depend upon his all-sufliciency ii his promise.
Here two cases may be handled, one is more generally.
L Whether we are to resolve upon a comse of obedience, when we arc uncertain of God’s assistance? The reason of doubting is, because we cannot perform it in our own strength. I answer: —
1. It is your duty to engage and consent to give up yourselves to God’s service whatever comes of it: “Yield yourselves unto the Lord ’ (2 Chron. xxx. ft). In the Hebrew it is, “strike hands with him in his holy covenant;” “I beseech you present yourselves,” &c. (Rom. xii. 1). You ought to come and present yourselves, own yourselves solemnly in a way of a dedication to God. It was implied in our baptism, which is therefore called “An answer of a good conscience toward God” (1 Pet. iii. 21); an answer upon God’s demands in his covenant. An answer supposeth a question. God puts us to the question. Will you be my people? Will you serve me faithfully, and do my will? Then we ratify it by baptism. Necessaiy duties must be done whatever comes of it, as Abraham obeyed God not knowing whither he went.
2. As this is your duty, so whether you resolve or not, you are already obliged by God’s command. This actual resolution of entering into covenant with God, is only required as a means to strengthen us. Natural relations enforce duty without consent, a father is a father whether a child will own him in the quality of that relation, yea or na)^ God’s right is valid whether you will consent or not. Actual consent or purpose in your heart, doth not give God greater right, but makes duty more explicit and active upon your own hearts. We cannot make the bonds of duty stronger, for God’s authority is greater than ours, but we have a deeper sense, when we own God’s authority bj’ our own engagement.
3. You have more cause to expect God’s assistance in this way of engaging your heart to him than in standing loose from God, and neglect of his appointed means. You know the promise is made: “To him that will, let him take of the waters of life freely” (Rev. xxii. 17). When there is a fixed bent of heart, that comes from a secret impression of God’s grace which causeth this will in you, when you have declared your will, you have more reason to expect God”s concurrence.
4. It is a foolish course to refuse to make the covenant for fear of breaking it; as if a tradesman should neglect his calling, forbear to set up, because it is possible losses may come. Make it, then keep it in God’s strength. Make it, but remember, your security lieth in God’s promises not in 30ur own. It is your duty to engage to God, but as to the event you cannot say you can go through with it, unless the Lord put in with his grace.
II. The second case is more obvious and usual, viz., whether we are to do duties in case of deadnesss, indisposition, and straits of spirit? The reason of doubting is, because David seems to suspend his running upon God’s enlarging: ‘If thou wilt enlarge, then I will run.’ Answer. He suspends the event, but not his duty. He doth not say, I will not stir unless thou enlarge my heart, but if thou enlarge, then I shall run. The plea of weakness must not be used (from the doctrine of God”s concurrence to all acts of grace) as a shift, or turned into a plea for laziness. The right use of this doctrine is a constant dependence in a sense of our own weakness, and hearty thanksgiving, when we have received any command fi-om God. Now a form of thanksgiving is abused when it is made a plea for laziness. To resolve upon a loose course, and give over all, is an absurd inference from this doctrine; it is as if a man should say, ray plowing and sowing, unless God give the increase, will never make the corn grow, thereibre I will hold my hand, and take the other sleep. It is God sends the wind, therefore I will not put forth the sails; that is no good inference. For further arguments see verse the 25th, where the question is handled, whether we are to do duties in case of deadness. It is a most commendable thing to work notwithstanding iiidispositions. There is moi’c faith in
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it, God’s love is glorified when you cast yourselves into his arms, then when he seems to shut up himself from your prayers, and to suspend the infhioncr’S of his grace, fsthcr had great confidence to venture when no golden sceptre was held forth; so, when we have no sensible comfort; then to venture, and cast ourselves upon God. And it argues more faith in the power of God. As Abraham’s faith was commended, that he could believe against hope, so when all is dead, yet you will see what God will do for the quickening and enlarging of the soul. Then there is more obedience in it. No duty so commendable as that which is recovered out of the hands of difficulty, when in the face of temptation we can venture to go to God. And there is humility in it, when we can look upon ourselves as bound though God be free. I must wait upon him in the use of means though I have a dead heart.
Thirdly, The subsequent operation of the saints, they that are acted by God act under him, “Then will I run the way of ihy commandments.”
Mark, first, he rcsolveth, “then I will run:” he doth not say, then I.’■hould run, but will run, as binding his soul by a resolution, and his resolution by a solemn promise, “Then I will run the way of thy commandments.” Here I might take occasion to speak of the good of binding the heart, and being resolved in a course of godliness. It is good to engage us to come to God, to keep to God, and to be hearty in his service.
1. This is that which engageth us to come to God, because of ourselves we are off and on, hanging lietween Heaven and Hell, and have many loose and wavering thoughts, until we come to a firm purpose and determination, and that engageth the heart: “Who is this that engageth his heart to api)roach unto me, saith the Lord?” (Jer. xxx. 21.)
Before we come to this engagement, there are several things: (1.) A simple and bare conceit of the ways of God, or of the goodness of holiness, this will not bring us to God, some general approbation of his ways. Many will say, “God is good to Israel” (Psalm lxxiii. 1), but the heart never comes off kindly to choose God, till the judgment determines: “It is good lor me to draw near to God” (verse 28). This puts an end to many anxious traverses, debates, and delays in the soul. (2.) There are weak and wavering purjwses, and faint attempts in the soul, that end but in wishes, which are soon broken ott*; but we are never converted and thoroughly brought to God till there be a full and fixed purjiose: “He exhorted them all, that with piupose of heart they would cleave unto the Lord” (Acts xi. 2.3). ‘hen it comes to a plenary thorough pvirpose of heart, then grace hath wrought upon us.
2. As it will bring us to come to God, so it eauseth us to keep to God. He that is unresolved is never constant: “A double-minded man is unstable in all his ways “(James i. 8). There is in us a changeable heart, a rebelling nature, that meeting with temptations from without, unless there be a fixed purpose, alas! we shall be unstable in all our ways. .11 good wishes, and faint purposes come to nothing, but we shall give out at every assault. Hut when we are firmly and habitiudly repolved, Satan is dis(;ouraged. This bindfth our holy purposi-s, like hemming of the garment, that krej)eth it from ravelling out. Whilst we are thinking and deliberating what to do, we lie open to temjptations; the Devil hath some hope of us: but when the bent of ovu” hearts is set another way, and the l)(lil sees we are firndy resolved, and have holy purjioses, he is diseouraged. This was that which made Daniel so courageous and resolute in God’s service: “He purposed in his heart that he would not defile himself with the portion of the lung’s meat” (Dan. i. 8).
3. By resolution we are quickened to more diligence and seriousness. Good purposes are the root of good works, and without the root there is no fruit to be exyected. A true and inward purpose will not let us be idle, but still urging and soliciting us to that which is good, then we make a business of religion; whereas otherwise we make but a sport and recreation, that is, mind it only by-the-by. But now, “One thing have I desired, and that will I seek after” (Psalm xxvii. 4). When the heart is set upon a thing, we follow it close, whatever we neglect. Whereas otherwise we are very lazy, careless, and do it as if we did it not; this makes us diligent, earnest, careful to maintain communion between God and us.
Use. — Well, then, do you thus resolve and engage your hearts to walk with God. And for your direction: —
1. Let it be the resolution of the heart, rather than the tongue: “Who is this that engageth his heart?” (Jer. xxx. 21.) And, “He exhorted them with purpose of heart to cleave to the Lord” (Acts xi. 23). Our resolution is not to be determined and judged of so much by the course of our language, as by the bent of our heart. Empty promises signify nothing unless they are the result of the heart’s determination. The people hath said well, saith God, all that the Lord hath said, we will do. “O that they had such a heart within them” (Deut. v. 29, 30). Otherwise the duty has no root, unless it be a fixed determination of the soul.
2. Let it not be a weak, bioken, but full resolution: cold wishes are easily overcome by the love of the world: “Almost thou persuadest me to be a Christian” (Acts xxvi. 28). That will not do unless we be altogether. Carnal men, though they are not converted, yet they have a kind of halfturn; they have good wishes on a sudden upon a lively sermon; they would, but they will not. There needs a strong bent of heart. Bad purposes are more easily resolved and performed than good; Satan, the world, and the flesh do not hinder but further them. So that good resolutions need to be thoroughly made: “Now set you heart and your soul to seek the Lord your God” (1 Chron. xxii. 19). When the heart is fixed by a persevering, durable purpose, grace possesses it.
3. Let it not be a rash, but a serious resolution, all difficulties being well weighed. In a fit or pang of devotion men will resolve for God, but it is soon gone: “We will serve the Lord, for he is our God: and Joshua said, ye cannot serve the Lord, for he is an holy God, he is a jealous God” (Josh. xxiv. 18, 19): that is, do you consider what you say? when you have weighty reasons and considerations to bear you up, you are more likely to hold. Sit down and count the charges, if you i-esolve for God, see what it is like to cost you, and consider where it is likely to fail, what difficulties you are most likely to meet withal, what lusts are most apt to break your purpose.
4. It must be a thoi’ough, absolute, and peremptory resolution, whatever it cost you, resolve to part with all for the pearl of price (Matt. xiii. 45, 4G), and take Christ for better for worse. A marriage may be almost made, but there is one article (hey stick at, and it is broken off: so, some are at the very point, giving up themselves to God, but there is one article they stick at, it is not an absolute resolution.
5. Let it be a present, and not a future resolution: “When thou saidst, seek ye my face;” like a quick echo he returns upon God, “Thy face, Lord, will I geek” (Psalm xxvii. 8). As soon as you hear God’s voice, before the heart grow cold aain, it is good to resolve; for afterwards it is but a cheat to put off imporluuily of conscience for the present.
G. Let it be a resolution made in a sense of your own insufficiency, and with dependence upon Christ, not in a confidence of your own strength: Peter went forth in a confidence of his own resolution: “Though all men forsake thee, yet will not I;” but how soon did he miscarry? Resolve in God’s strength: “I will keep thy statutes: O forsake me not utterly” (Psalm cxix. M). If God forsake you, all comes to nothing; therefore in and by God’s strength resolve for God.
Secondly, The matter of the resolution, “the way of thy commandments.’’ Which we may consider either simply and absolutely in itself, or with respect to the resolution. With respect to the resolution, observe, the matter is good he resolves upon. Some will resolve upon a course of sin, as they that bound theiusclves under a curse to kill Paul (Acts xxiii. 12). In this case a vow is a bond of iniquity. Many will buid themselves never to forgive their neighbour such an oU’ence. Again, the matter is necessary. It is contrary to Christian liberty needlessly to l)ind ourselves where God hath left us Iree. Many will in some indifferent things bind themselves, make rash and unnecessary vows, as to play no more at such a game, drink no more in such a house or company. Alas! what doth this do to cure the heart? This is but like the stopping of one leak in a ruinous ship that is ready to fall in pieces. Resolution is for the weighty things of Christianity, or cleaving to God in a course of obedience, not for some by-matters. Resolve on the most necessary work. Again, this resulution is propounded universally, indefinitely, in the way of God’s? commandments, whatever shall appear to be the will of God. When our consent is bounded with reservations, we do not come up to the mind of God, and that will bring you but half way to Heaven. He that is half holy, half religious, will be but half saved. Paul gives God a blank, and bids him write his terms, “Lord, what wilt thou have me to do?” (.Vets ix. 6); so we must submit ourselves to all the ways of God without exception. Thus we may consider it as it falls under a resolution, “the way of thy connnandments.”
But consider the expression absolutely, why arc the commandments called a” way?’’
1. There is an end for which man was appointed, and that was to seek after true happiness. All desire to be happy by an inclination of nature, for hereunto were we appointed by God:” .Many say, who will show us any good?” (Psalm iv. G,) but men’s practice is contrary, they live as if their end were to be miserable.
2. This true happiness lieth in the enjoyment of God; that is the great end of reasonable creatures, angels and men, actively to glorify (iod, and to enjoy him: other creatures were made to glorify him objectively, but not to enjoy him.
3. For the compassing this end there is a way; for every end is attained by the means. What is this way? God’s connnandments: “Fear (»od, and kfcp his commandments: fortius is the whole duty of man” (Ecd. xii. 13). That was the result of Solomon’s critical search in and about the ways of true hajjpiness; he found that a constant, uniform, universal obedience, was the only way to true happini’ss.
J. The commands of God arc legal and evangelical: they arc bnth i<i be regarded. (1.) The evangelical commands come first into consideration by the fallen creature; there the great command is to believe in Christ, (John vi. 29. — I John iii. 23). To believe in Christ is the only way to the Father. Then (2.) the moral law, that is the rule of our duty, without which we can never be saved (Rom. x. 14).
Use. — Well then, let me press you to consideration and resolution. (1.) Consideration, that we may think of our end, and think of our way, and may not go on as beasts, without any recollection (Luke xv. 17). We never come to ourselves, till we consider the end why we were born, and why God sent us into the world: Whence am I? Why do I live here? To delight myself in the creature, to wallow in pleasures, or to look after communion with God? We live but as beasts, not as men, till we return, and remember our Creator, in the enjoyment of whom is our only happiness. Then (2.) come to resolution, there is intevt’io eh’ctio, consensus, and hnperhim, all these should be fixed after we have considered. For what am I made? what is the way I am to walk “? The first act of the soul is ‘mtcntlo, that belongs to the last end, surelj’ this must be my scope that God may be my portion. The next act is elect’io, or choice, that belongs to the means; now the great means is Christ Jesus, he is the way to the Father. Oh! let me choose him that I may enjoy God for my portion. The next act is consensus, the will and understanding together, there is a consent to the terms; notwithstanding all the conditions upon which these means are to be had, yet there is a full consent of the will to use them, so a consent to take Christ upon his own terms. After this there is hrtperinm, a command for an industi’ious prosecution, this shall be my business, this will I look after; there should be a decree in our souls for God, God is my scope, Christ my way, I must take him, I will go about this work, walk in this way that I may at length enjoy him.
Fourthly, The last circumstance is the manner, “I will run the way” &c. By running is meant chearful, ready, and zealous observance of God’s precepts. It is not go, or walk, but run. They that would come to their journey’s end, must run in the way of God’s commandments. It noteth speedy or a ready obedience without delay. We must begin with God betimes. Alas! when we should be at the goal, we scarce set forth many of us. And it noteth earnestness, when a man’s heart is set upon a thing, he thinks he can never soon enough do it. And this is running when we are vehement and earnest upon the enjoyment of God and Christ in the way of obedience. And it notes again, when the heart freely offereth itself to God. Now this running is very necessary, as it is the fruit of effectual calling. When the Lord speaks of eff’ectual calling, the issue of it is running; when he speaks of the conversion of the Gentiles, “Nations that know not thee shall run unto thee:” and, “Draw me, and we will run after thee:” and, “Thy people shall be willing in the day of thy power.” There are no slow motions, but when God draws there is a speedy, an earnest motion of the soul. A.nd this running as it is the fruit of effectual calling, so it is very needful, for cold and faint motions are soon overborne with every difficulty and temptation: “Let us run with patience the race that is set before us” (Heb. xii. 1). When a man hath a mind to do such a thing, though he be hindered and jostled, he takes it patiently, he goes on and cannot stay to debate the business. A slow motion is easily stopped, whereas a swift one bears down that which opposeth it; so, when men run and are not tired in the service of God. And then the
SERMON ON PSALM CXIX.
l)nze calls for running: “So run that yc may obtain” (1 Cor. ix. 21). Tlierc is a prize which is cfernal life in Christ Jesus, the reward or crown which lie kcepcth fur us in Heaven. They that ran for a j,’arland of flowers in the Isthmian frames (the Apostle alludes to them) how would they diet themselves that they miyht be in breath and heart to win a poor garland of flowers? There is a crown of glory set before us, therefore we should so run that we may obtain, and be temperate in all things, we should keep down the body, deny fleshly lusts, and the like.
Use. — To reprove faint cold, motions in the things of God. Many, instead of running, lie down, or which is worse, go back again, or at best but a very slow pace. Christ is running to you to snatch you out of the fire, and will you not run towards him? when we have abated the fervour of our motion towards God, then we lie open to temptation, therefore let us not loiter; run, it is for a crown. If Heaven be worth nothing, lie .still; but if it be, run; wicked men run fast to Hell, as if they did strive who should be soonest there; bewail your slowness and lameness in obedience.