Psalm 119:34

Vkrsk 31. — Ci’ire me utulerstdndiiiff ami I sluill heep tin, hue ijea, I shall ohaerci’ il lei/h mi) whole heiirt.

In these words you have, 1st, A prayer, “Give me understanding.” 2ndly, A promise, “And I shall keej) thy law.” 3rdly, The ))romise amplitied, by expressing the exactness and sincerity of that obedience, “Yea, I shall observe it with my whole heart.” The lw. is: —

That there needeth a great deal ot understanding to keep (Jod’s law.

I. That he may know his way, and understand what (iod commandeth and forbiddelh; for it is the wisdom of a man to understand his way, and to know the laws according to which he liveth:” tilled with the knowledge of his will in all wisdom and spiritual understanding, that ye may walk worthy of the Lord unto all pleasing ’ (Col. i. 9, 10). We have such great obligations to (Jod, Ixjth in point of hojje and gratitude, that we have reason to study (jur duty exactly, that we may not displcuse him and cross his will in anything. We take it for grantcid, that a man should coinjily with the will of hini upon whom he de])endetli. ‘e have all, and look for all from him; therefore we should walk worthy of (lod unto all w( ll-plrasing, which we can never do without much knowledge and understanding; therefore we should search out the mind of (pod in everything.

2. To avoid the snares that are laid for us in the course of our dutv to God. There is a crafty Devil, and a deceitful heart; so that a man that would walk with God, had need have his eyes about him. For the wiles of Satan: “Put on the whole armour of God, that ye may be able to stand against the wiles of the Devil” (Eph. vi. 11). His enterprises or devices: “Lest Satan should get an advantage of us, for we are not ignorant of his devices” (2 Cor. ii. 11); he is ready to entrap us and ensnare us by plausible temptations, he suiteth the bait to every appetite. Then our own hearts: “The heart is deceitful above all things, and desperately wicked, who can know it?” (Jer. xvii. 9.) There is a deceiver in our own bosoms, that will represent good under the notion of evil, and evil under the notion of good; that will cheat us of present duties, by future promises: and therefore Ingeniosa res est esse Christ’ianum. He that would keep God’s laws, had need be a very understanding man, that Satan entrap him not, and his own heart deceive him not, and so he smart for his folly. “Walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil” (Eph. v. 15, 16).

3. That he may respect things according to their order and places, and give them precedency in his care and practice as their worth deserveth, which certainly belongeth to understanding or wisdom to do. As(l.) That God should be owned before man, and served and respected before our neighbour or ourselves; for God hath a right in us antecedent to that of the creature: “We ought to obey God rather than men” (Acts v. 29). Many times God’s children are put to it, divided between duty and duty; duty to their parents, duty to their magistrates, and duty to God. Now it requireth understanding how to sort both duties. When the inferior power crosseth the will of the superior, the higher duty must take place, and we must dispense with our duty to men, that we may be faithful to God. Alas! the corruption of nature would teach us to do otherwise, we love ourselves more than our neighbour, and our neighbour more than God; out of self-interest we comply with the lusts of men, and in complying with the lusts of men make bold with God. This wisdom every one that would keep God’s law must learn, — that we are bound to none so much as to God, from whom we have life, and breath, and all things; that none can reward our obedience so surely, so largely as God, who can bear us out when men fail; that none can punish our disobedience so much as God. If these considerations were more in our hearts, we would not sin so boldly, nor serve God so fearfully and cowardly as usually we do, nor comply with men to the wrong of our souls. We may refuse obedience in a particular instance where we do not refuse subjection. (2.) That Heaven is to be preferred before earth, and the salvation of our souls before the interests and concernments of our bodies: “Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you” (Matt. vi. 33). And whosoever fail in this point of wisdom are very fools: “But God said unto him, thou fool, this night shall thy soul be required of thee, then whose shall those things be which thou hast provided?” (Luke xii. 20.) There should be no delays in heavenly matters. We busy ourselves about other things, and defer our care for eternity from day to day; but this should be sought before every other thing. (3.) That present affliction is to be chosen rather than future, and temporal rather than eternal. A wise man would have the best at last, for to fall from happiness, is the utmost degree of misery, miserum est fuisse heatum. And therefore better suffer now with hopes of reward in

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SERMONS ON PSALM CXIX.

another world, than take pleasure now to endure pains to come: “Thou therefore endure hardness as a good soldier of Jesus Christ “(2 Tim. ii. 3). It is better do so than to have all our hope !si)ent:” Son, in thy life-time thou receivedst thy good things “(Luke xvi. 2’)). That which is jjresent is temporal, that which is to come is eternal:” While we look not at the things which are seen, but the things which are not seen: for the things which arc seen are temporal, but the things which are not seen are eternal’’ (2 Cor. iv. 18). The good and evil of the present state is soon over. Now we stand not upon a short evil, so we may compass a great good. (4.) That things of profit and pleasure must give place to things that belong to godliness, vutue, and honesty; for the bustard good must give place to the true, real good. Profit and pleasure are but bastard goods. They are counted understanding men in the world, that make plasure give way to profit: therelbre Solomon saith, “Where no oxen are, the crib is clean: but much increase is by the strength of the ox” (Prov. xiv. 4). I am sure he is an understanding man before God that maketh both give way to honesty and godliness: for the same reason that will sway us to make l)leasure give way to profit, will also teach us to make profit give way to the interest of grace: as for instance, that pleasure is a base thing as being the happiness of beasts, so is profit as being the happiness of the children of this world, in contradistinction to holiness, the perfection of the next. The pleasure of sense is only in this life, so is worldly gain only serviceable in our pilgrimage: pleasure in the excess destroyeth profit; so doth profit destroy grace. As the world sconieth a man that hath wasted an estate upon his pleasures; so do God and angels, that for the abundance of his wealth maketh havock of a good conscience, and neglecteth things to come. Godliness is the great gain (1 Tim. vi. 5). (5.) That the greatest suffering is to be chosen before the least sin. In suHlrings the otlence is done to us, in sin the oHence is done to God. The evil of suffering is but for a moment, the evil of sin for ever; in suffering we lose the favour of men, in sin we lose the favour of God; suflerinij l)ringeth inconvenience upon the body, sin upon the soul; suffering is only elil in our sense, sin whether we feel it, yea or nay. It re<piireth spiritual wisdom and understanding to choose of evils the least as well as of goods the best; Moses “choosing rather to suff*er affliction with the people of Cjod than to enjoy the j)leasures of sin for a season”’ (Heb. xi. 2’)). (‘».) That a general good is to be chosen before a particular, and that which yieldeth all things, rather than that which will yield a limited and particular comfort. Kiches will avail against ])uverty, and honours against disgrace, “but godliness is profitable unto all things” [I Tim. iv. S); it will yield righteousness, comfort, and peace eternal, and food, and raiment, maintenance, and eternal life.

Now these and many such principles nnist be engrafted in the heart, if we wovdd keep God’s lavls. The reasonableness of such propositions in the theory may easily ap|)ear, but as to practice we are governed by sense and human passion, which judgeth the (juite contrary of all this, and causes us to make bold with God, because afraid of men; to follow earthly things with the greatest delight and enrnestness, and spiritual things in a formal and careless manner; to be all for the present and nothing for things to come, and to sell the birthright for a mess of pottage; to make a wound in our souls to avoid a scratch in our bodies, and, for a little particidar contentment, to neglect the things of Go<l.

4. Understanding is necessaiy that we may judge aright of time and place, and manner of doing, that we may do not only things good but well, where to go, where to stand still; as it is said they sought of God a right way. And David behaved himself wisely in all that he did (1 Sam. xviii. 5). It is for the glory of God, and the credit of religion, and the peace of our own souls, that we should regard circumstances as well as actions, and discern time and judgment, that we do not destroy what we would build up. Therefore understanding is necessary. See further, verse the 98th of this Psalm.

5. Because our afflictions answer our understanding. If we understand not, how can we believe? if we believe not, how can we love? if we love not, how can we do? Knowledge, persuasion, affection, practice, these follow one another, where the faculties of the soul are rightly governed, and kept in a due subordination. Indeed by the fall the order is subverted: “serving divers lusts and pleasures” (Titus iii. 3). Objects strike upon the senses, sense moveth the fancy, fancy moveth the bodily spirits, the bodily spirits move the affections, and these blind the mind and lead the will captive. But a true understanding makes us more steadfast.

Now all these considerations do show us our need of understanding, and that a Christian should be prudent, not headstrong and precipitant: “not as the horse or as the mule that have no understanding” (Psalm xxxii. 9); but wise and knowing in all principles, actions, and circumstances that belong to his duty, if he would honour his profession, and not follow the brutish motions of his own heart, but God’s direction. Now if we would have understanding, we must —

(1.) Attend upon the word; that will make us “wise unto salvation,” wiser than our enemies, than our teachers, than the ancients. Than enemies: — a man that consulteth not with flesh and blood but the word and rule of his duty, will find plain honesty at length to be the best policy. Than teachers: — because he contented not himself with the naked rules delivered by them, but laboured with his conscience to make them profitable to himself. Than ancients, or men of long study and experience: — that is a costly wisdom, when men have smarted often, they learn by their own harms to be circumspect. If there were no other way to be wise than by experience, miserable wei’e man for a long time, and would be exposed to hazards and foul dangers, before he could get it. But now Scripture, which is not the result of men’s experience, but God’s wisdom, is not such a long and expensive way.

(2.) Use much meditation in debating matters between God and your souls: “I have more understanding than all mj’ teachers, for thy testimonies are my meditation” (Psalm cxix. 99). And, “Consider what I say, and the Lord give thee understanding in all things” (2 Tim. ii. 7).

(3.) Prayer, as David doth here ask it of God. Desire him to remove that darkness of spirit which sin hath brought upon you, that you may not govern your life by sense and passion, but by his direction: “There is a spirit in man, but the inspiration of the Almighty giveth them understanding” (Job xxxii. 8). Man hath reason but to guide it to a spiritual use, that is above his power. The Psalmist complaineth of all natural men, “There is none that doeth good, no not one” (Psalm xiv. 3): and, “There is none that understandeth, there is none that seeketh after God” (Rom. iii. 11). Therefore, it is God must give understanding, at fii-st conversion; God opened the heart of Lydia (Acts xvi. 14); and, “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins,” &tc. (Acts xxvi. 1^<); by a fuller illumination: “That the God of our Lord Jesus Christ the father of glory may give unto you the spirit of wisdom and revelation in the knowledge of him, the eyes of your understanding being enlightened,” &i.c. (Eph. i. 17, 18), otherwise we have not a heart to perceive, nor eyes to see, nor ears to hear: ‘* Yet the Lord hath not given you an heart to perceive, nor eyes to see, nor ears to hear unto this day” (Deut. xxix. 4).

Secondly, The next thing that I shall observe is this, — That upon the supposition of this benefit he promiseth obedience: “I shall keep thy law.”

Doctrine. — They that have understanding given by God will keep his law.

1. That it is their duty, and they ought so to do, there is no question, for all knowledge is given us in order to practice, not to satisfy curiosity, or to feed pride, or to get a fame and reputation with men of knowledge, and understanding persons, but to order our walk: “For this cause we also since the day we heard it cease not to pray for you, and to desire that you might be filled with the knowledge of his will, in all wisdom and spiritual understanding: that ye might walk worthy of the Lord, unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God” (Col. i. 9, 10).

2. That they will do so is also clear upon a twofold account: (1.) Because answerable to the discovery of good or evil in the understanding. There is a prosecution, and an aversation in the will; for the will doth necessarily follow practicum dictcuncn, the ultimate resolution of the judgment: for it is upiliQ fiiru Xdya, — not a brutish inclination, but a rational appetite: God hath appointed this course to nature; therefore, when the judgment cometh to such a conclusion as is set down. Psalm lxxiii. 2’S, “But it is good for me to draw near to God,” not onlv it is good, but it is good for me, the will yieldcth; for conviction of the judgment is the ground of practice. I know conviction and conversion differ, and the one may be where the other is not; but then it is taken for a partial conviction; the mind is not savingly enlightened and thoroughly possessed with the truth and worth of heavenly things: the most and greatest sort of men have but notions, a weak and literal knowledge about spiritual things, and that ])roduceth nothing, they do not live up to the truth which they know. Others have besides the notion a naked approbation of things that are good, fidro nwlinra, proltnqnr, Dttt’riorasi’<juor. They see better things and approve them in the abstract, but this doth not come to a pmctionn dictumoi, it is good, and good for me, all circumstances considered thus to do. This is the fruit of spiritual evidence and den)t)nstration, which always is accomi)anie(l with power (1 Cor. ii. 1). Carnal men think it is better for them to keep as they are, being blinded with their i)assions and lust; though they could wish things Were otherwise with them. But a godly man’s judgment being savingly enlightened, determincth it is good, it is better, it is best for me, it is bt-tter to please God than mi n, to look after Heaven than the world, hiv. There is a simplu aj)probati()H of good things, and a comparative apj)robation of them. Simjilf approbation is when in the al)stracl notion, we apjirchend Christ and pardon of sins, and Heaven, good; but when compared with

. SERMON XXXVII. VERSE XXXIV. 327

Other things, and considered in the frame of Christian doctrine, or according to the terms upon which they may be had, they are rejected. INIany approve things simply, and in the first act of judgment, but disallow them in the second when they consider them as invested with some difficult and unpleasing terms, or compare them with pleasure and profit which they must forsake if they would obtain them; as the young man in the Gospel esteemeth salvation as a thing worthy to be inquired into, but is loath to let go his earthly possessions (Matt. xix. 21, 22). He would have these good things at an easy rate, without mortifying the flesh, or renouncing the wprld. But a godly man, that sets down and counteth the charges, all circumstances considered, resolves, “it is good for me,” as Boaz, liking the woman as well as her inheritance, took them both which his kinsman refused (Ruth iv. 9, 10); he would have the inheritance without the woman. They like Christ and his laws as well as the benefits that he bringeth with him. He doth approve things upon good knowledge, and cometh to a well-settled resolution. Another defect in wicked men is, because the judgment is superficial, and so comes to nothing. It is not full, clear, and ponderous; it is not a dictamen, a resolute decree, not tdthnum d’lctamen, the last decree, all things considered and well weighed.

2. God’s grace. God doth never fully and spiritually convince the judgment, but he doth also work upon the will, to accept, embrace, and prosecute those good things of which it is convinced; he teacheth and draweth; they are distinct works, but they go together; therefore the one is inferred out of the other. Drawn and taught of God, both are necessary; for as there is blindness and inadvertency in the mind, so obstinacy in the will, which is not to be cured by mere persuasion, but by a gracious quality infused, inclining the heart, which by the way freeth this doctrine from exception, as if all God’s works were mere moral suasion. The will is i-enewed and changed, but so as God doth it, by working according to the order of nature.

Use. — Bj’ all means look after this Divine illumination, whereby your judgment may be convinced of the truth and worth of spiritual things. It is not enough to have some general and floating notions about them, or slightly to hear of them, or talk of them; but they nuist be spiritually discerned and judged of; for if our judgments were thoroughly convinced, our pursuit of true happiness would be more earnest; j’ou would see sin to be the greatest mischief, and grace the chiefest treasure, and accordingly act.

God enlightening the soul doth, —

1. Take away carnal principles. Many men can talk well, but they are leavened with carnal principles, as (1.) That he may do as most do and yet be safe: “Many will say in that daj% Lord, Lord, have we not prophesied in thy name? &c., and then will I profess unto them, I never knew you; depart from me ye that work iniquity” (Matt. vii. 22, 23). “Behold the righteous shall be recompensed in the earth, much more the wicked and the sinner” (Prov. xi. 31 — Exod. xxxii., &c.). (2.) That he may go on in ungodliness, injustice, intemperance, because grace hath abounded in the Gospel: “For the grace of God that bringeth salvation, hath appeared to all men: Teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godlily in this present world’’ (Titus ii. 11, 12). And,” That we being delivered out of the hands of our enemies might serve him without fear, in holiness and

328 SEUMONS ON rSAI,M CXIX.

righteousness before liiin, all the days of our life’ (Luke i. 75). (3.) That lie ujay spend his youth in pleasure, and safely put oH’ rej)entance till atje. But we are hid to “liemcniber now thy Creator in the days of thy youth, uhik- the evil days eoine not, nor the years draw nith, when thou shall ay, I have no pleasure in them” (Eccl. xii. 1). And, when the rich niaii said to his soul, “Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry: God said unto him. Thou fool, this night shall thy soul be reijuired of thee, then whose shall those things be which thou hast provided?”’ (Luke xii. 20.) “Wherefore (as the Holy Ghost saith), to-day if ye will hear his voice, harden not your hearts,” &cc. (Heb. iii. 7). Men think it is a folly to be singular and precise, that it was better when there was less preaching and less knowledge, that small sins are not to be stood upon. But God enlightening the soul niaketh us to see the vanity and sinfulness of such thoughts.

2. There is a bringing the understanding to attend, and consider; there is much lieth upon it. The Lord opened the heart of Lydia, so that “she attended unto the things which were spoken of Paul” (Acta xvi. 11); that is, weighed them in her heart.