Psalm 119:47
Verse 47. — And I will delight myself in thy commandments, which
I have loved.
The man of God is giving arguments to enforce his request,” That the word of truth might not be taken utterly out of his mouth.
1. He could not bear it, because all his hopes of felicity were built upon it (verse 43).
2. He promiseth constancy of obedience (verse 44).
3. liiberty of practice (verse 45).
4. Liberty of profession, not hindered by fear or shame; but should be borne out with confidence in that ])rofession.
5. He urgethin the text with what delight he should carry on the work of obedience; “And ‘I will delight myself in thy commandments, which I have loved.” In which observe, —
1. His great pleasure and contentment is asserted and professed: “I will delight myself.”
H. The object of it, “in thy commandments.”
HI. The fundamental reason or bottom cause of this delight, “which I have loved.”
Doctrine. — A gracious heart doth love and delight in the commandments of God. The godly are described hv it: hence David makes it the character of a blessed man: “His delight is in the law of the Lord, and in his law doth he meditate day and night” (Psalm i. 2). And, “Blessed is the man that feareth the Lord, and delighteth greatly in his commandments” (Psalm cxii. 1 ). Paul asserts of himself, as a comlbrtahle evidence of his sincerity, in the midst of his infirmities: “For I delight in the law of God after the inward man” (Rom. vii. 22). By the “inward man” he means the I’euewed part, that is pleased with all things that please God; if we have such a delight as is above the delight of sense, &:c. I will, —
L Explain the point as it lieth here in the text.
2. Show how the heart is brought to this; for corrupt nature is otherwise affected.
First, To explain the point.
1st, His pleasure and contentment is asserted: “I will delight myself.” A Christian hath his joys and delights; hut they are j)ui-e and chaste; they delight in the Lord, and in his lyord and ways: “Rejoice in the Lord always; and again I say, rejoice” (Phil. iv. 4). He hath a liberty, aWA
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ftuvov iv Kvfjiii), l)iit “only in llie Lord” (1 Cor. vii. 37 not oiilv mav, but must; it is his duty. Joy is a great jjurt ol” his work; not <)lir IcHcitv or Avaues only, but our work also. Now, I shall pro(% that all tho pleasun-s aiul delights ol” the earth, are nothing to the jjleasures and delights which the godly do find in God, and in a holy life.
1. These deliLi;hts are more substantial: it is not a supertieial joy that they are deliirhted withal, but a substantial joy. It must needs be so; jKirtly because these are better grounded, not built upon a mistake and I’ancy, but the highest warrant, and siu“est foundation which man can build upon, — the word of the eternal God, which can never fail; whereas the joy that is merely built upon carnal delights, is built upon a fancy and mistake. Both are represented by the Apostle: “The world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever” (I John ii. 17). If they considered the shortness of their pleasures, and in what a doleful ease their wealth, and honour, and fleshly delights will leave them, they would have little list to be merry, till they had looked after a more stable blessedness. The world will be soon gone, and the lust and gust thereof gone also; but he that goeth on with the work of holiness, building on the promise of another world, layeth a sure foundation: partly because they do more intimately affect the soul. Sensual delights do not go so deep as the delights of holiness: “Thou hast put gladness in my heart, more than in the time that their corn and their wine increased” (Psalm iv. 7): like a soaking shower, that goeth to the root. The other tickleth the senses; poor, slight, and outside comforts, that do not fortify the heart against distresses, much less against the rememberance of our Judge, or the fears of an offended God, or the serious thoughts of another world. For these two reasons, the joys of a Christian, stirred lip in him by the conformity of his will to the will of God, are solid substantial joys.. A wicked man may be jocund and jovial, but he hath not the true deliii:ht; they may have more mirth, but the Christian hath the true joy: “In the midst of mirth the heart is .sorrowful.”’ It is easy to be merry; but it is not easy to be joyful, or to get a substantial delight.
2. These delights are more perfective; a man is the better for them. Other delights that please the flesh, feed corruption; but these corroborate and strengthen graces. They are so far from disordering the mind, and leading us to sin, that they compose and purify the mind, and make sin more odious, and fortify us against the baits of sense, which are the occasion of all the sin in the world. All our joy is to be considered with respect to its use and profit: “I said of laughter. It is mad: and of mirth, AVhat doth it?“’ (liCcl. ii. 2.) The more a man dclightcth in God. and in the wavs of God, the more he cleaveth to him, and resolvefh to go on in this course, and temptations to sensual delights do less ])revail: for,” the joy of the Lord is our strength. “The safety of the spiritual life lieth in the keeping up our joy and delight in it: ‘* Whose house are we, if we hold fiist I lie contidencc and the rejoicinir of the hope firm imto the end” (Ileb. iii. G). “Thou mcelcst him that rejoiceth antl worketh righteousness” ( Isa. lxiv. 5). But now, carnal deliihts intoxicate the mind, and fill it with viniify and folly. The sensitive lure hath more power over us, to draw into the slavery of sin: “For we ourselves were also foolish, disobedient, deceived, servim,’ divers lusts and ])Ieasures” (Titus iii. 3). Slncly then, th<’ healing deliy;hts should be preferred before the wounding, killing pleasures that so often prove a snare to us.
2nclly, The object is to be considered, “thy commandments.” Here observe, —
1. David did not place his delight in folly or filthiness, as they do that “glory in their shame,” or delight in sin, and giving contentment to the lusts of the flesh; as the Apostle speaks of some that “sport themselves with their own deceivings” (2 Peter ii. 13), that do not only live in sin, but make a sport of it, beguiling their own hearts with groundless apprehensions, that there is no such evil and hazard therein as the word declareth, and conscience sometimes suggest eth; they are beholden to their sottish error, and delusion for their mirth. Neither did he place his delight in temporal trifles, the honours, and pleasures, and profits of the world, as brutish worldlings do; but in the word of God, as the seed of the new life, the rule of his conversation, the charter of his hopes, that blessed word by which his heart might be renewed and sanctified, his conscience settled, his mind acquainted with his Creator’s will, and his affections raised to the hopes of glory. The matter which feedeth our pleasures, showeth the excellency or baseness of it. If, like beetles, Ave delight in a dunghill rather than a garden, or the paradise of God’s word, it shows a base, mean spirit, as swine in wallowing in the mire, or dogs to eat their own vomit. Our temper and inclination is known by our complacency or displacency: “For when we were in the flesh, the motions of sin, which were by the law, did work in ouv members, to bring forth fruit unto death” (Rom. vii. 5). Therefore see which your hearts carry you to, to the world, or to the word of God. The most part of the world are carried to the pleasures of sense, and mastered by them; but a Di ine Spirit or nature put into us, makes us look after other things: “Wherebyare given imto us exceeding great and precious promises’” (2 Peter i. 4); even of the great blessings of the new covenant, such as pardon of sin, eternal life, &c»
2. Not only in the promissory, but mandatory part of the word, [commandments] is the notion in the text. There is matter of great joy contained in the promises; but they must not be looked upon as exclusive of the precepts, but inclusive. Promises are spoken of: “Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart”’ (Psalm cxix. 111). They contain spiritual and heavenly riches, and so are matter of joy to a believing soul; but the commandments call for duty on our parts. The precepts apyoint us a pleasant work, show us what is to be done, and left undone. These restraints ai’e grateful to the new nature; for the compliance of the will with the will of God, and its conformity to his law, hath a pleasure annexed to it. A renewed soul would be subject to God in all things; therefore delights in his commandments, without limitation or distinction.
3. It is not in the study or contemplation of the justice and equity of these commandments, but in the obedience and practice of them. There is a pleasure in the study and contemplation; for every truth breedeth a delectation in the mind: “The statutes of the Lord are right, rejoicing the heart” (Psalm xix. 8). It is a blessed and pleasant thing to have a sure rule commending itself with great evidence to our consciences, and mani — festing itself to be of God; therefoi-e the sight of purity and certainty of the word of God, is a great pleasure to any considering mind; no other study can be compared with it. But the joy of speculation, or contemplation, is nothing to that of practice. Nothing maketh the heart more cheerful than a good conscience, or a constant walking in the way of God’s com-
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mandmonts: ‘■ Our rcjuiriiiii: is this, fhe testimony of our conscience, that with simpHcity and godly sincerity, not with tlcshly wisdom, but by the trrace of God, we have had our conversation in the workl “(“2 Cor. i. 12). Let me give you this gradation: the i)h’asures of contemphntion exceed those of sense; and fhe (h-lights of the mind are more sincere and real than those of the Ixxly: for the more noble faculty is. the more capable of delight. A man in his slurly about natural things, hath a truer pleasure than the greatest epicure in the most excpiisite enjoyment of sense: “My son, eat thou honey, because it is good; and the honey-cond), which is sweet to thy- taste: so shall the knowledge of wisdom be unto thy soul; when thou hast found it, then there shall be a reward, and thy expectation shall not be cut oft’”’ (Prov. xxiv. 13, 14). But especially the contemplation of divine things is pleasant; the objects are more sublime, certain, necessary, profitable; and here we are more dee])ly concernt-d, than in the study of nature. Surely this is sweeter than honey and honey-comb, to understand and contemplate the way of salvation by Christ. This is a Heaven upon earth, to know these things: ‘* This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent “’ (John xvii. 3). As much as the pleasures of the natural mind do exceed these bodily pleasures, so nnich do these pleasures of faith and spiritual knowledge exceed those of the natiu-al mind. These things the angels desire to pry into. Now, the delights of practical obedience do far exceed those which are the mere result of speculation and contemplation. Why? Because they give us a more intimate feeling of the truth and worth of these things, and our right in them thereby is more seemed, and our delight in them is heightened by the supernatural operation of the Holy Cihost. The joy of the Spirit is said to be ‘• unspeakable, and full of glory” (I Peter i. 8). In short, it is exercised about noble objects, the favour of (Jod. reconciliation with him, and in the hope of eternal life; all these as belonging to us: and it is excited by a higlu-r cause, the Spirit of God: and lastly, it giveth us a sense of what we have but a guess before: “^^’e know the grace of God in truth” (Col. i. G), we know it is so as to taste of it.
3rdly. The fundamental or bottom cause of this delight is expressed, “which I have loved.” There is a precedent love of the object before there can be any delight in it. Love is the complacency and i)ropension of the .soul toward that which is good, alisolutely considered, abstracting both from presence and absence. Desire regardeth the absence and futurition of a good; deliiht, the presence and fruition of it. It is impossible anything can be delighted in, but it nuist be first loved and desired. None can truly delight in obedience, but such as desire it. By natiu’e we were otherwise affected, counted his conunands burdensome, because contrary to the desires of the Hesh: ‘’ The carnal mind is enmity agtdnst (lod, for it is not subject to the law of God, neither indeed can be” (Rom. iii. 7). But when the heart is renewed by grace, then we hale another love, another bias ui)on our aft’ections: “This is the love of (icul. that we keep his conunandments; and his commandments are not grielous” (1 John v. 3); to otln-rs they are against the bent and the hair, and too tedious; but love niuketh way for delight.
Secondly, Keasoiis why a gracious heart doth love and delight in the conunandments of Ciod.
1. The niatf«’r of these conunandments showelh how nnieh they deserle our lole and diHglit. ‘i’lie matter respects either law or (Jospel. (L)That which is strictly called the moral law is the Decalogue; a fit nile for a M’ise God to give, or a rational creature to receive; a jusl and due admeasurement of our duty to Gofl and man: the world cannot be without it. To God — that we shoidd love him, serve hiui, depend upon him, delight in him; that we may be at length happy in his love. “The law is holy, and just, and good; not burdensome to the reasonable nature, but perfective. Surely to know Go<l, to love him, and fear him, and trust and repose our souls on him, and to worship him at the time, in the waj’ and manner appointed, is a delightful thing, and should be more delightful to us than our necessary and appointed food. To man — justice, charity: “He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy,” &.c. (Mic. vi. 8); “Keep mercy and judgment” (Hos. xii. 6). Noav, all kind of justice should not be grievous; either political justice, between the magistrates and the people: how should we live else? This maintaineth the order of the world. Private justice between man and man: “Therefore all things whatsoever ye would that men should do to you, do ye even so to them” (Matt. vii. 12). Family justice, between husband and wife, parents and children, masters and servants; how else can a man have any tolerable degree of safety and comfort? “Likewise ye husbands, dwell with them according to knowledge” (1 Peter iii. 7). Then for mercy, there is not a pleasanter work in the world than to do good; it is Godlike. A man is an earthly god, to comfort and supply others: “It is more blessed to give than to receive” (Acts xx. 35); and blessedness is not tedious; the work rewards itself: the satisfaction is so great of doing good, and of being helpful to others, that certainly this is not tedious. (2.) The Gospel, it otlereth such a suitable remedy to mankind, that the duties of it should be as pleasant and welcome to us as the counsel of a friend, for our recovery out of a great misery into which we had plunged ourselves. In the law, God actcth more as a commander and governor; in the Gospel, as a friend and counsellor. Surely to those that have any feeling of their sins, or fears of the wrath of God, what can be more welcome than the way of a pardon and reconciliation with God, whom his word and pro- idence, and the fears of a guilty conscience, represent as an enemy to us? Surely this should be more pleasant than all the lust, sport, and honours, and pleasures of the world. Here is the foundation laid of everlasting joy, a sufficient answer to the terrors of the law and the accusations of a guilty conscience, which is the greatest misery can befall mankind. In short, that the matter of God’s commands deserves our delight and esteem, is evident, —
(1.) Because those that ai“e unwilling to submit to them, count them good and acceptable laws. When their particular practice, and sinful customs, have made them incompetent judges of what is fittest for themselves in their health and strength; yet their conscience judgeth it a more excellent and honourable thing in others, if they can deny the pleasures of the flesh, and overcome the temptations of the world, and deny themselves the comforts of the present life out of the hopes of that which is to come: such are accounted a more excellent and better sort of men: “The righteous is more excellent than his neighbour” (Prov. xii. 26); he hath more of God and of man than others, as he hath a freer use of his reason, and a greater command of his own lusts and passions. There is a reverence of such darted into the consciences of wicked men: ‘* Herod feared John,
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4GG SEKMONS ON PSALM C’XIX.
knowing that he was a just man and an hulv, and observed him” (Mark vi. 20).
(2.) Because of the sentiments which men have of a holy, sober, godly life, when they come to die, and the disallowance of a dissolute, carnal life: “What is the hope of the hypocrite, thoug’h he hath gained, when God taketh away his soul:” (Jol) xxvii. 8;) “Mark the perfect man, and behold the upright; for the (snd of that man is peace” (Psalm xxxvii. 37). When men are entering upon the coutines of eternity, they are wiser; the fumes of lust are then blown over, their joys or fears are then testimonies to Gods law: “The sting of death is sin, and the strength of sin is the law” (I Cor. XV. 56). It is not from the fancy or melancholy of the dyhig person, nor his distemper, that his fears are awakened; but his reason. If it did only proceed from his distemper, men would be rather troubled for leaving worldly comforts than for sin. No, it is the apprehension of God”s justice by reason of sin, w’ho will proceed accorduig to his law, which the guilty person hath so often and so much violated and broken. They are not the ravings of a ftver, nor the fruits of natural weakness and credulity; no, these troubles are justified by the law of God, or the highest reason.
(3.) By supposing the contrary of all which God hath commanded, concerning the embracing of virtue, shunning of vice. If God should free xis from these laws, leave us to our own choice, suppose, conunand us the contrary, forbid us all resjx’ct to himself, conuuanding us to worship false gods, transform and misrepresent his glory by images, and fall down before stocks and stones, blaspheme his name continually, and despise all those glorious attributes which do so clearly shine forth in the creation: if he had commanded us to be impious to our parents, to fill the world with mm-ders, adulteries, robberies, to pursue others with slanders and falsewitnessings, to covet and take what is another man’s (wife, ox, or ass), the heart of man cannot allow such a conceit; nay, the fiercest beasts would abhor it, if they were capable of receiving such an impression. Now, surely a law so reasonable, so evident, so conducuig to the honouring of God, government of ovuselves, and commerce with others, should be very welcome and acceptable to a gracious heart.
2. The state and frame of a renewed heart; they are fitted and suited to these commandments, and do obey them not only because enjoined, but because inclined. Notliiny is pleasant to men but what is suital)le to their nature; so, that may be delightful to one which is loathsome to another; as the food and converse of a beast is loathsouie to a man; one mans ])lc;isure is another’s pain. There is a great deal of difi’erence between a carnal and a spiritual mind, the heart sanctified and unsanctified: “I will take away the stony heart out of your llesh, and I will give you an heart of flesh; and I will put my Spirit within you. ami cause you to walk in my statutes, and ye shall keej) my judgments to do them” (Ezek. .lxxvi. 2G, 27). When the heart is iitted and suited by principles of grace, the work is not tetlious, l)ut deliylitful. Ti)ings are easy and ditlicult, accordintr to the poise and inclination of th(> soid; so, “I will put my laws into their mind, and will write them in their hearts” (Ilel). liii. K). The law without suitefh with an inclination within; and when things lueet which are siiital)le to one another, there is a delight: ‘’ I deliylit to do thy will, () my God: yea, thy law is within my heart” (Psalm xl. M There is an inclination, not necessary, as in natural agents; but vt)luntar)-, as in
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rational agents. There is an inclination in natural agents, as in light bodies, to move upwards, heavy bodies to move downwards; in rational agents, when a man is bent by his love and choice. This latter David speaketh of: “Incline my heart unto thy testimonies, and not to covetousness” (Psalm cxix. 36). The heart of man standeth between two objects, the laws of God and carnal vanities. In our natural estate we are wholly bent to please the flesh: in our renewed estate there is a new bent put upon the heart; now the old bent is not wholly gone, though overmastered and overpowered: the false bias of corruption will still incline us to the delights of sense; but the new bias, to the way everlasting, to spiritual eternal happiness; as that prevaileth, we love and delight in the conrmandments of God.
3. The helps and assistances of the Spirit go further, and increase this delight in the way of God’s commandment. God doth not only renew our wills, and fit us with an inward power to do the things that are pleasing in his sight; but exciteth and actuateth that power by the renewed iufluences of his grace: he giveth us “to will and to do” (Phil. ii. 13); not only a will, or an urging and inclination to do good, but, because of the oiposition of the flesh, and manifold temptations, he gives also a power to perform what we are inclined unto. And, “where the Spirit of the Lord is, there is liberty” (2 Cor. iii. 17), or a readiness of mind to perform all things required of us, not only with diligence, but delight.
4. The great encouragements which attend obedience: as the rewards of godliness, both in this life and the next. The rewards of godliness in this life, I shall speak of in the next head; for the future, the end sweetens the means to us. We have no mean end, but the eternal enjoyment of God, in a complete state of gloiy and hajipiness. Now, this hath an influence upon the love and delight of the saints, to sweeten their labours, and difficulties, and temptations. The Scripture everywhere witnesseth: “Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord; forasmuch as you know that your labour is not in vain in the Lord” (1 Cor. xv. 58); “I press toward the mark, for the prize of the high calling of God in Christ Jesus” (Phil. iii. 14); “We rejoice in hope of the glory of God” (Rom. v. 2); and, “For I reckon, that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us” (Rom. viii. 18).
5. Present comfortable experience.
1st, In the general, of peace of conscience, and joy in the Holy Ghost.
1. Peace, which is the natural result of the rectitude of our actions: “The effect of righteousness is peace” (Isa. xxxii. 17); and, “Great peace have they that love thy law, and nothing shall oftend them” (Psalm cxix. 165). Pax est tranquiUitas ord’m’is. That description fits internal peace, as well as external. ^’S’hen all things keep their order, affections are obedient to reason, and reason is guided by the Spirit of God, according to his word: there is a quiet and rest from accusations in the soul.
2. Joy in the Holy Ghost is distinct from the former: “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Rom. xiv. 17). These two differ in the author: peace of conscience is the testimony of our own souls approving the good we have done; joy in the Holy Ghost is a more immediate impression of the comforting Spirit:” Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the
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Holy Ghost” (Rom. XV. 13). Thoy dilFtr in tlicir measure: peace ir a rest from trouble; joy, a sweet reflection upon our 5;ood condition, or happy estate. It is in the body a freedom ‘from a disease, and a cheerfulness after a good meal: or in the state; peace, when no mutinies and disturbances; joy, when some notable benefit or profit accrueth to the state. So, here they differ in their subjects; the Heathen, so far as they did good, might have a kind of peace or freedom from self-accusing and tormenting fears: “Which show the work of the law w ritten hi their hearts, their conscience also bearing witness, and their thoughts in Uie meanwhile excusing or else accusing one another” (Rom. ii. 15); but a stranger intermeddieth not with these joys. The Spirit, where a sanctifier, there he is a comforter. They differ in the ground: the joy of the Holy Ghost is not merely from a good conscience, as to a particular action; but from a good estate, as being accepted with God, who is our supreme Judge, and assured of our interest m eternal life. They differ in effects: peace is an approbation for the present; joy in the Holy Ghost, a pledge and beginning of that endless joy we shall have hereafter: “Who hath also sealed us, and given the earnest of the Spirit in our hearts” (2 Cor. i. 22); and, “Ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Rom. viii. 23). Both together show, that there is no such solid comfort as in the obedience of God”s commandments; certainly more than in all the pleasures of sin, jea, more than in all the enjoyments of the world; whoever has proved them both will find it so. Many have proved the pleasures of sin, but never yet found what comfort is in mourning for sin. Many have pioved the comforts of the world, but never yet proved what is the joy of a good conscience, and the sweet pleasure of a godly conversation.
2ndly, There is a particular experience, when borne out in the confession of truth, in the time of trial. A man that, out of love to God’s commands, hath endured troubles and trials, and hath overcome temptations, will sec more cause to love these commandments, and to increase his obedience to them, than ever before in ordinary temptations: “Moreover by them is thy servant warned, and in keejiing of them there is great reward” (Psalm xix. 11). When they see that Uivine truth is like to bear out itself, and man that doth confess it, in such cases they feel the excellency of God’s truth, and the power of God sustahiing them that confess it; therefore, embrace heartily the Lord’s commands, and take pleasure in his ways. The Lord appeak’th to this experience: “Do not my words do good to him that walketh uprightly?” (Mic. ii. 7.) Have not you found the fruit answerable.’ Therefore, the children of God value and esteem, and look uj)on them as the greatest means of their safety and comfort.
6. Because of their love to God they have a value for everything which Cometh from God, and leadeth to him. Common mercies point to their author, and their main end is to draw our affections to him, and enable us in his service; but these are apt to be a snare, and are used as an occa» sion to the Hesh: but here is a greater impression of God on his word and laws, their use is more eminent to direct us to God, therefore are valued above ordinary comforts:” Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food’ (Job. xxiii. 12). They are his commandments, therefore dear to us, who hath obliged us so much in Christ, whose love they believe, and have felt. The word is wholly appointed to maintain the life of grace in us.
tJsE I — Is to show us how to bring our hearts to the obedience of God’s commands.
1. Love them, if we would keep them; nothing is hard to love. An esteem will quicken us to the obedience of them.
2. DeHght in them; for then all goeth on easily. Delight sweeteneth everything, though in themselves toilsome or tedious; as fowling, hunting, fishing. Delight never mindeth difficulties. The reason why the commands are grievous, is want of love and delight.
Use II — Showeth of what kind our obedience must be, free and unconstrained; when we are not forced to our duty, but do willingly delight in it, and the law that prescribeth it, and do bewail our daily faihngs. Many do some external works of obedience, but not with an inward delight, but out of custom, or compulsion. God never hath our heart till he hath our delight; till we willingly abstain from what may displease him, and cheerfully practise what he requireth of us; when it is grateful to obey, and all pleasui’es to this are nothing worth.