Psalm 119:128

“I esteem all your precepts concerning all things to be right; and I hate every false way!”

Religion is the same in every age. The doctrines of it, though they have been more fully and clearly revealed under the Christian dispensation, have never varied in substance; nor has the practice of it ever changed, except in the observance of rites and ceremonies. To love God with all our heart and mind and soul and strength, and our neighbor as ourselves, was the essence of true religion in the days of Abraham and of Moses; and so it is at this day. Doubtless there can be no true religion where the Gospel is despised; but the Gospel may be highly approved as a system of beliefs, while the heart is far from being right with God! It is not by their profession of any principles that we are to judge of men’s spiritual states, but by the practical effects of those principles on their hearts and lives. Our blessed Lord has established this as the only true criterion, the only adequate test: “You shall know them by their fruits!”

Now the genuine fruit of piety is as clearly exhibited in the words before us, as in any part of the Inspired Volume. The passage is peculiarly worthy of notice, because in the writer of it were combined the fullest conviction of the understanding, together with the strongest affections of the heart.

In his judgment, “he esteemed God’s precepts to be right.”

In his heart, “he hated” everything that was opposed to them.

May God of his infinite mercy inspire us with the same heavenly opinions, while we consider these two things:

I. The Christian character as here delineated.

In the text is drawn a broad line of distinction between the child of God, and every other person on earth.

Christians are either nominal or genuine. Each class has gradations, from the highest to the lowest; but between the two classes there is an immense gulf that separates them as far as the east is from the west. To ascertain to which of the two we belong, is of infinite importance; but self-love blinds our eyes, and renders the discovery of it extremely difficult.

This Scripture however holds up, as it were, a mirror before us; and, if we will look steadfastly into it, we may discern with great precision whether we are lost or saved.

The difference between the two classes is this:

The nominal Christian, however eminent he may in appearance be, is partial in his regard for God’s precepts, Malachi 2:9.

The true Christian approves and loves them all without exception, Psalm 119:6.

The nominal Christian, we say, is partial in his regard for God’s precepts. He may esteem those commands which countenance his own particular party. The Papist, for instance, and the Protestant, will glory in those passages of Holy Writ which seem to justify their adherence to their respective modes of worship, and to afford them ground for believing that theirs is the more Scriptural and Apostolic Church.

The various denominations of Protestants also will manifest an ardent zeal for the support of their respective tenets, and be almost ready to anathematize each other, as not giving sufficient weight to those particular passages, on which they severally found their respective differences. They not only esteem their own grounds of faith “to be right,” but they “hate” the opinions opposed to them “as erroneous and false.”

The nominal Christian may also love those precepts which do not materially condemn him. The man who is sober, chaste, honest, just, temperate, and benevolent—may take a real pleasure in such passages of Scripture as inculcate the virtues in which he supposes himself to have excelled; and may feel an indignation against the ways by which those precepts are grossly violated.

He may yet further delight in such precepts as, according to his interpretation of them, afford him ground for rejecting the Gospel. No passages in all the Word of God are more delightful to him than such as these, “Do not be righteous overmuch;” and “What does the Lord your God require of you, but to do justly, and to love mercy, and to walk humbly with your God?” He has no fear lest he should not be righteous enough; nor is he very anxious to inquire what is implied in walking humbly with God; it is sufficient for him that these passages are, in his eyes, opposed to what he calls wild enthusiasm; setting aside the necessity of faith in the Lord Jesus, and of a life of entire devotedness to his service. His hatred of all passages that bear an opposite aspect, is in exact proportion to his zeal for these.

But, while such parts of Scripture are approved by him, does he love all that the Inspired Volume contains? Does he love those precepts which are most sublime and spiritual? No! It is no pleasure to him to hear of “setting his affections on things above,” or of having “his conversation in Heaven;” nor does it afford him any gratification to be told, that the measure of holiness which he must aspire after, is that which was exhibited in the Lord Jesus, whose example he is to follow in the whole of his spirit and temper, his conversation and conduct, “walking in all things as he walked.”

Nor does he particularly desire those precepts which require much self-denial. “To crucify the flesh with the affections and lusts,” and to root out from his soul every evil, though it is dear to him “as a right eye,” or necessary to him as “a right hand,” and to have a compliance with these precepts as his only alternative between that and the taking his portion in “Hell-fire,” is no pleasing sound in his ears, notwithstanding it proceeds from the meek and lowly Jesus! Mark 9:42-48.

Least of all is he gratified with precepts that strike at his besetting sin.

The proud man does not delight to hear the workings of pride delineated;
nor the covetous man the evils of covetousness depicted;
nor the mirthful and debauched the folly of their ways exposed;
nor the self-righteous man the delusive nature of his hopes declared.

No! They are all ready to deride the statements that condemn their ways, just as the Pharisees derided our Lord, when he had unveiled their covetous and hypocritical devices, “The Pharisees were covetous, and they derided Him.” The hearts of these people rise against all such doctrines; and with no little bitterness they exclaim, “In saying this, you reproach us! Luke 11:45.”

The true Christian, on the contrary, approves and loves all the commands of God; both those which are evangelical, and those which are moral.

He loves those Scriptural commands which are evangelical. It is no grief to him to be told, that he must renounce all dependence on his own righteousness, and rely entirely on the righteousness of the Lord Jesus Christ. It is rather with the most heartfelt delight that he hears those gracious commands,

“Look unto me, and be saved!”

“Come unto me, and I will give you rest!”

“Believe on me, and have everlasting life.”

“He esteems these precepts to be right;” he feels them to be exactly suited to his necessities; he knows and is assured, that his own righteousness is only as “filthy rags;” and that in any other garment than the robe of Christ’s righteousness, it is impossible for him to stand in the presence of a holy God.

He sees also that this mode of justification before God is the only one which can consist with the honor of God’s justice, and with the demands of his law. Hence whatever opposes this way of salvation, “he hates!” Yes, he shudders at the very thought of claiming anything on the ground of his own worthiness, saying, “God forbid that I should glory, save in the cross of our Lord Jesus Christ.”

He thankfully traces all his mercies to the covenant made from all eternity between the Father and the Son; and to that covenant he looks, as “ordered in all things, and sure;” and from his inmost soul he says of it, “This is all my salvation, and all my desire!”

Moreover, as the duty of coming to Christ, so the duty of “living by faith in Christ,” the duty of abiding in him as branches of the living vine, of receiving from his fullness continual supplies of grace and strength, and of “growing up into him in all things, as our living Head.” The duty, I say, of making him “our wisdom, our righteousness, our sanctification, our redemption,” our all, and of glorying in him, and in him alone—all this is heard by the true Christian with ineffable delight. He desires that Christ should have all the glory. He sees it to be “right,” that He who came down from Heaven, and died upon the cross to save him, and ascended up on high, and has all fullness treasured up in him for the use of his people, and who dwells in them “as their very life.” I say, he sees it “right,” that this adorable Savior should “be exalted, and extolled, and be very high;” yes, that he should be on earth, as he is in Heaven—the one object of our adoration, and the continual theme of our praise. And, while a blind and ignorant world are ready to blame his zeal for the Redeemer’s glory as carried to excess, his constant grief is that he cannot love him more, and serve him better.

Nor is the true Christian less delighted with the moral Scriptural precepts, not one of which would he desire to have relaxed or moderated in the smallest degree. Instead of wishing them to be lowered to the standard of his attainments, or regarding them as grievous on account of their purity, he loves them for their purity, Psalm 119:140, and would esteem it his highest privilege to be conformed to them. He is well persuaded, that they are all “holy, and just, and good;” and he loves them as perfective of his nature, and conducive to his happiness.

He loves them, I say, as the perfection of his nature. For what is holiness, but a conformity to the Divine image—just as sin is to the image of the devil? It was by transgression that man lost that resemblance to God which was stamped upon him at his first creation; and it is by the new-creating influence of the Spirit quickening him to a course of holy obedience, that this resemblance is gradually restored. Conscious of this, he pants after holiness, desiring to “be changed into his Redeemer’s image from glory to glory by the Spirit of the Lord.”

Nor does he love God’s precepts less as conducive to his happiness; for sin and misery are inseparable, as holiness also and true happiness are. What is the language of every precept in the Decalogue? It is this, ‘Be holy, and be happy.’ Of this the is convinced; and he finds, by daily experience, that “in keeping God’s commandments there is great reward,” and that “Wisdom’s ways are indeed ways of pleasantness and peace!”

At the same time, the genuine believer “hates every false way!” Every deviation from the perfect rule of righteousness is painful to him. He “hates it;” and hates himself on account of it. As a touch, which would scarcely be felt in any other part of the body, will occasion the severest anguish to the eye—so those thoughts or feelings which would be altogether unnoticed by other men, inflict a wound on his conscience, and cause him to go mournfully before the Lord Almighty.

Ask him on such an occasion: What it is that has caused him thus to mourn and weep? Is it that his God has required so much? No, but that he himself has attained so little. He wants to “be sanctified wholly to the Lord, in body, soul, and spirit;” and, could he accomplish the desire of his heart, he would “stand perfect and complete in all the will of God.”

This is the object of his highest ambition; and, when he finds, that, notwithstanding all his efforts, he still falls short of it—he groans inwardly, and says with the Apostle, “O what a wretched man I am! Who shall deliver me from this body of sin and death?”

Behold, then, the Christian’s character as here delineated. To a superficial observer he may not appear to differ much from others; but to those who have had opportunities of discovering the real desires of his soul, he is a perfect contrast with the whole ungodly world.

The very best of nominal Christians are content with low attainments, and plead for indulgences in those sinful things which are agreeable to their corrupt nature. The more sublime and spiritual precepts they soften down to the standard of their own practice; and rather applaud themselves for their excellencies, than loath themselves for their defects.

The true Christian, on the contrary, will admit of no standard but that of absolute perfection; and, wherever he falls short of it, as he does in his very best services, he loathes and “abhors himself in dust and ashes!”

Nor has he any hope of acceptance with God, but in the view of that atonement which was once offered for him on the cross, and of that blood which the Lord Jesus Christ once shed on Calvary to cleanse him from his sins.

We do not mean to say that these defects are subversive of all the Christian’s peace; for, if that were the case, who could possess any peace at all? The Christian, notwithstanding his imperfections, has “comfort in the testimony of a good conscience,” and in an assurance, that his God will “not be extreme to mark what is done amiss;” but he does not on this account allow himself in any sin whatever! The use he makes of his own corruptions is, to cleave the more steadfastly to Christ as his only hope, and to watch and pray the more diligently, that he may be preserved from evil, and be enabled by Divine grace to endure unto the end!

Now this description of the Christian’s character leads me to show,

II. The light this verse reflects on the Gospel of Christ.

Three things it suggests to us, namely:

An answer to those who misrepresent the Gospel.

A reproof to those who would abuse the Gospel.

A direction to those who would adorn the Gospel.

First, we may derive from hence, an answer to those who misrepresent the Gospel.

It has in all ages been a favorite argument against the Gospel, that it supersedes the necessity of good works, and opens the flood-gates of licentiousness. It was urged repeatedly against Paul himself; who on that account set himself to answer it with all imaginable care, “Shall we continue in sin that grace may abound?” And again, “Shall we sin because we are not under the law, but under grace?” To both of these questions he answers with holy indignation, “God forbid!” And, when his enemies went so far as to affirm, that he gave men a licence to sin, saying, “Let us do evil that good may come;” Paul scorned to return any other answer than this, “Their damnation is just!”

And it were greatly to be wished, that those who now so confidently repeat these accusations against the followers of Paul, would reflect on the guilt they incur, and the danger to which, by such calumnies, they expose themselves.

To this present hour the same objections are made to all those statements which resemble Paul’s. If we deny to good works the office of justifying the soul—then we are represented as denying the necessity of them altogether. Though these objections have been refuted a thousand times; and should be refuted ten thousand times more, the enemies of the Gospel will still repeat them with as much confidence as ever.

Let them, however, look into our text, and see what David’s principles were. Of all the Old Testament saints, there was not one who more determinately sought to be justified by the righteousness of Christ without any works of his own, than he. Hear what is said of him by Paul, in confirmation of the very opinions which Paul himself maintained, “However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness. David says the same thing when he speaks of the blessedness of the man to whom God credits righteousness apart from works: “Blessed are they whose transgressions are forgiven, whose sins are covered. Blessed is the man whose sin the Lord will never count against him! Romans 4:5-8.”

Here we have a full exposition of David’s views respecting the Gospel. And how did these views operate on his soul? Did the idea of being justified by a righteousness not his own, a righteousness without works, a righteousness imputed to him, and apprehended solely by faith—did this, I say, make him regardless of good works? No! Look at the text, you Objector, and be convinced No! Look at the text, you Calumniator, and blush.

Search, next, the writings of Paul, and see whether there was any difference in this respect between him and David?

Was there any difference in theory? No, for Paul affirms, that “the grace of God which brings salvation teaches us, that, denying ungodliness and worldly lusts, we should live righteously, soberly, and godly, in this present world.”

Was there any difference in practice? No, neither David nor any other Saint ever made higher attainments in holiness than Paul, “he was not a whit behind the very chief Apostles.”

Perhaps it will be said that the professed followers of Paul differ from him in this respect; and that while in theory they adopt his doctrine, in practice they deny its sanctifying efficacy.

That there are Antinomians in the world, we confess; there were in the days of Christ and his Apostles; some who called Christ, “Lord! Lord! while yet they did not obey the things which he commanded;” and some, who “professed to know God, but in works denied him.” And it must be expected, that as corrupt as human nature is, such characters will be found in every age.

But is such Antinomian conduct the necessary result of these principles? Was it so in the days of the Apostles? Or is it so at this day? If justification by faith alone is necessarily productive of laxness in morals, whence comes it that a higher tone of morality is universally expected from those who maintain that doctrine, than from others? Whence is it that the smallest evils in such people are more severely marked, than the most licentious courses of the ungodly world?

To all, then, who misrepresent the Gospel, we would give this reply:

Look at David, and see what the effect of the Gospel had on him.

Look at Paul, and contemplate its effects on him.

Look at the uniform declarations of Scripture, and see what was the life of all the primitive believers.

Look only at the expectations which you yourselves have formed; for, if you see a professor of the Gospel act unworthy of his profession, you deem him inconsistent; which is a proof that both the obligation to holiness is acknowledged on his part, and the performance of it is expected on your part; and consequently, that the Gospel is, by your mutual consent, “a doctrine according to godliness.”

From the passage before us, we may in the next place, offer a reproof to those who would abuse the Gospel.

We have already acknowledged, and with deep grief we confess it, that there are some people professedly of Antinomian principles, who are so occupied with contemplating what Christ has wrought out for them—that they cannot bestow a thought on what he has engaged to work in them.

To speak of holiness, or any point of duty, they account low, and legal; yes, they think that Christ has by his own obedience to the law superseded the necessity of holiness in us; and that the whole work of salvation is so finished by him, that there remains nothing to be done by us, nothing of repentance for sin, nothing of obedience to God’s commands—but solely to maintain confidence in the provisions of God’s everlasting Covenant, and to rejoice in God as our God and portion.

As shocking as these opinions are, they have been professed of late to a great extent; and many have been deceived by them. To show how unscriptural they are, we need only refer to the character of David, as drawn in the words of our text:

Does he discard the Word as a rule of life?

Does he pour contempt upon the precepts of God as unworthy of his notice?

No! Throughout all his Psalms David speaks of them as objects of his supreme delight, “O how I love your law! All the day long is my study in it.” “I love your precepts above gold; they are sweeter to me than honey and the honey-comb.”

To the same effect Paul also speaks, “I consent unto the law that it is good;” and again, “I delight in the law of God after the inward man!” He does, it is true, speak of himself as “dead to the law;” and of the law as dead with respect to him; and from thence, that the marriage bonds, by which the law and we were formerly united, are forever dissolved. But what use does he teach us to make of this liberty? Does he speak of it as freeing us from all moral restraints? No! but as a reason for our giving up ourselves henceforth in a marriage union to Christ as our spiritual husband, that we may bring forth fruit unto God! Romans 7:1-4 with Galatians 2:19.

Now then, we would ask, Were David and Paul right? If so, what must we think of the opinions of these deluded people? Are they more spiritual than David? Have they a deeper insight into the Gospel than Paul? The very circumstance of their discarding all the exhortations of Paul, and casting behind them all his practical instructions—demonstrates that they are, for the present at least, “given up to a delusion, to believe a lie.”

Some of them, we trust, do not practically live according to these principles; and, where this is the case, we hope that God, in his mercy, will sooner or later grant them to see their errors. But if they practically carry into effect their antinomian principles, they will have reason to curse the day that ever they were born!

To the younger part of our audience we will beg permission to suggest a few hints on this important subject.

You, when you go into the world, will be in danger of being ensnared by people of this stamp. There is something very imposing in the idea of glorifying the Lord Jesus Christ, and of making him “all in all.” The devout mind is delighted with this thought; and is easily induced to regard with jealousy anything that may be supposed to interfere with it. But be not wise above that which is written; and let nothing tempt you to imagine that you can honor Christ by setting aside any of his commandments. It is by your love and obedience to his commandments that you are to approve yourselves his disciples; and however delighted you may be with the visions of Mount Tabor, you must never forget that you have work also to do in the plain, Luke 9:33; Luke 9:37.

We are far from wishing anyone to be working from self-righteous principles, or in a legal spirit. Nor would we utter a word that should discourage the fullest confidence in God. It is our privilege, doubtless, to trace all our mercies up to his everlasting love, and to view them all as secured to us by covenant and by oath, Hebrews 6:17-18. But then it is no less our privilege to fulfill God’s will, and to resemble the holy angels, of whom it is said, that “they do his commandments, hearkening to the voice of his Word.”

Beware then lest you ever be led off from this ground. Rejoice in the Lord Jesus Christ, as the atoning sacrifice for your sins, as your all-prevailing Advocate, and as your living Head. But, while you believe in him, and love him, and rejoice in him, let your faith, and love, and joy, stimulate you to a holy and unreserved obedience. If he has “set your heart at liberty,” let the effect be to “make you run with more enlargement in the way of his commandments.”

Lastly, we may derive from our text a direction to all who would adorn the Gospel.

“Esteem all God’s precepts to be right, and hate every false way.” If God has enjoined anything, do not ask whether the world approves of it; nor, if God has forbidden anything, inquire of the world, whether you shall abstain from it. The people of the world are as inadequate judges of Christian morality, as they are of Christian principles; both the one and the other are “foolishness to the natural man.” Of all the sublimer precepts, whether evangelical or moral, they are ready to say, “This is a hard saying, who can accept it?”

But let no true Christian “consult with flesh and blood.” Let him rather say with David, “Away from me you wicked ones; I will keep the commandments of my God.”

Does God call you to “live no longer to yourselves, but unto him?” Does the Lord Jesus Christ bid you to “follow him outside the camp, bearing his reproach;” and readily to “lay down your lives for his sake?” Let “not these commandments be grievous in your eyes;” but rather “rejoice if you are counted worthy to suffer for his sake.”

If at any time you are urged to turn aside from the path of duty, do not let the maxims or habits of the world bias you one moment; you are “not to follow a multitude to do evil!”

If a thing is Scripturally right—then you should love it and cleave to it, though the whole world should be against you; just as Noah, Daniel, and Elijah did. In the same way, if a thing is evil—then you must not do it, though the loss of all things, yes even of life itself, should await you for your integrity. It would have been better far to go into a fiery furnace for your steadfastness, than to save yourselves by an undue compliance.

Doubtless this holy walk and conversation will involve you in the charge of singularity; but whose fault is it, if this conduct makes you singular? Is it yours? Is it not rather theirs, who will not yield obedience to the precepts of their God? We do not mean by this, to justify any who would affect a needless singularity. Far from it; it is only where the people of the world are sinful, that we would recommend any believer to separate from them. But wherever they are sinful, there you must “Stand firm in the faith; be men of courage; be strong,” and show them by your example a more perfect way.

In important matters, the whole universe should not shake your resolution. Where duty evidently calls, you must be firm and “faithful unto death.” It is confessedly “a strait and narrow way” in which you are called to walk; and, while walking in it, you must of necessity, like Noah, “condemn those” who are walking in “the broad road that leads to destruction, Hebrews 11:7.” And consequently, like Jesus, you must incur the scorn and hatred of an ungodly world. But it is better far to brave the hatred of the ungodly, than to participate in the lot that shortly awaits them!

To all, then, who would “adorn the doctrine of our Savior,” we beg permission to offer this plain and beneficial direction:

“Let your light shine before men;” and let it shine so bright, as to “put to silence the ignorance of foolish men,” and to make those ashamed, who falsely accuse your holy conduct in Christ. Labor habitually to do this in everything that relates either to God or man. Let your enemies, if possible, “have no evil thing to say of you;” nothing to lay hold of; nothing that shall give occasion for that malignant triumph: “There! there! so would we have it.”

Be jealous for the honor of Christ and his Gospel. Remember that the world, who are blind enough to each other’s faults, will be eagle-eyed in discerning your faults; while they will make allowances enough for each other, they will make no allowances for you; and while they impute each other’s frailties to the weakness of human nature, they will impute yours to the pious principles you profess. Be careful then to “cut off occasion from those who seek occasion against you.” Watch over your whole temper, and spirit, and life; that “your conduct may be altogether such as befits the Gospel of Christ;” and “let your light be like that of the sun, shining more and more unto the perfect day!”

In a word, “be steadfast, immoveable, always abounding in the work of the Lord; knowing assuredly, that your labor shall not be in vain in the Lord!”

Charles Simeon

Psalm 119:97-100

“Oh, how I love your law! I meditate on it all day long.
Your commands make me wiser than my enemies, for they are ever with me.
I have more insight than all my teachers, for I meditate on your statutes.
I have more understanding than the ancients, for I obey your precepts.”

Nothing is more hateful than boasting. To boast of our superiority to others, as the Pharisees did, saying, “I thank you, O Lord, that I am not as other men,” is to betray an entire lack of Christian humility, and an utter ignorance of our own state. But of all boasting, that which arises from a conceit of our own wisdom is perhaps the most odious and the most contemptible. “Do not be wise in your own conceit, Proverbs 3:7. Romans 12:16,” is a caution repeatedly given us in the Holy Scriptures; and an inattention to it will assuredly expose us to God’s heavy displeasure, Isaiah 5:21.

Yet there are occasions whereon we may, in appearance, transgress this duty, and yet be blameless. Paul was on some occasions necessitated to assert his claim to public authority, and his right to dictate to the Church of God; and though he apologized for his conduct in this respect, and called himself “a fool” for giving way to it, he yet felt it his duty, on the whole, to maintain the truth against those who opposed it, and to demand from others that deference which his Apostolic character authorised him to expect, 2 Corinthians 10:7-11; 2 Corinthians 11:16-18; 2 Corinthians 12:11.

In the passage before us, I must confess, David had no such call to exalt himself above others. But he wrote for the benefit of the Church of God in all ages; and therefore, while conveying general truths, “he transferred them to himself,” in order that he might speak to better effect. See 1 Corinthians 4:6. His object was to show, that every one who took the Word of God for his guide would be so elevated by it above the most exalted of merely human characters, that he might justly arrogate to himself a wisdom superior to them all; since an unconverted character, whoever he might be, had no higher wisdom than that which was human; while the man who was taught by the Word and Spirit of God, possessed a wisdom that was truly divine.

In this view, then, I propose to vindicate the language of my text; and to show, that David, in obeying the Word of God, was:
“wiser than his enemies,” with all their subtlety;
and “wiser than his teachers,” notwithstanding all their learning;
and “wiser than the ancients,” in despite of all their experience.

I. Of every one who is obedient to God’s Word, it may be said that he lives more fully to the ends for which the Holy Scripture was given.

For what was the Scripture given, but to be a light to our feet and a lantern to our paths? This being the case, what shall we say of the man who neglects to study the Inspired Volume? What should we say of a mariner, who, in navigating a sea that was full of rocks and quicksands, should neglect to consult his chart and his compass, or should proceed in his voyage with the same kind of confidence, in opposition to their dictates, as he would if he were following the course which they prescribed? Let him in other respects be ever so wise, no one would hesitate to commend the circumspect sailor as wiser than he.

Then in this view, may the divinely-instructed follower of Christ account himself wiser than others, whether friends or enemies, if, when they enjoy the advantage of this infallible guide, they refuse to consult its dictates, or to follow its directions. If no one would hesitate to pronounce this judgment in a case where only the bodily life was concerned, much less would anyone doubt where the interest at stake is nothing less than that of the immortal soul!

II. Of every one who is obedient to God’s Word, it may be said that he manifests a more befitting regard to the wonders revealed in it.

Let anyone contemplate the wonders of redemption and say, whether he can be wise who neglects to search into them, and to improve them for the good of his soul? But the man who receives “the testimony of Christ,” and labors to have it “confirmed in his own soul,” is wise; and, when comparing himself with those who despise the Gospel, whatever superiority they may possess in other respects, may, without any undue arrogance, account himself wiser than they. “The very angels in Heaven are desiring to look into these unsearchable mysteries;” and, “if we disregard them, what wisdom can be in us? Jeremiah 8:9.”

III. Of every one who is obedient to God’s Word, it may be said that he consults supremely those interests, which the Scriptures declare to be alone worthy of his attention.

What can the whole world offer to a man which is worthy to be put in competition with his soul? The concerns of the soul are declared by our blessed Lord to be “the one thing needful.” Let the most learned man upon the face of the earth neglect these concerns, and the most unlettered man make them the great objects of his undivided attention; shall we hesitate to say which of the two is the wiser man? He who is wise for time only, is a fool; but he who is wise for eternity, is truly wise. “The fear of the Lord is the very beginning of wisdom;” and he who possesses it not, has not ever yet passed the threshold of Wisdom’s porch; but “a good understanding have all they who cultivate the fear of the Lord; and the praise of their conduct shall endure forever.”

Let me, in conclusion, give you,

1. A word of caution.

Take not occasion, from these words of David, to think lightly of self-delight and self-applause. David was no boaster; on the contrary, no one was ever lower in his own estimation than he. Humility is the most prominent feature of all the Scripture saints. “Less than the least of all saints” was the character which Paul assumed; and, “if he gloried at any time, it was of his infirmities alone,” that his Lord and Savior might be the more glorified in him, 2 Corinthians 12:9.

Likewise I would recommend to you to “take the lowest place,” and, instead of exalting yourselves above others, to “prefer others in honor before yourselves,” and “to esteem others better than yourselves, Romans 12:10. Philippians 2:3;” “for not he who commends himself shall be approved, but he whom the Lord commends, 2 Corinthians 10:18.”

2. A word of advice.

“Love the Word of God.” Truly, it is deserving of all your love; and you should “esteem it more than your necessary food.”

Next, “meditate upon it all the day.” Many read the Scriptures without profit, because they do not ruminate upon them, and digest them in their souls. Let some short portion of God’s Word be selected for your meditation every day; and you cannot fail to profit by it, especially if your meditations are turned into prayer.

Lastly, take the Word as the only rule of your life. This is essential to the Christian character. A speculative knowledge, however extensive and accurate, will avail you nothing; it is the practical and experimental knowledge alone that can benefit the soul. The very use of the Scriptures is, to “perfect the man of God, and thoroughly to furnish him unto all good works.” This it is which will make you truly wise, or, rather, that will prove you to be so; for then will the Scripture “have had its perfect work,” and you will be “wise unto salvation through faith that is in Christ Jesus!”

Charles Simeon

Psalm 119:76

“May Your loving-kindness be my comfort, according to Your Word to Your servant.”

The peculiar construction of this Psalm forbids us to look for much connection between its several parts. It is composed of short detached sentences, committed to writing at different times as they occurred to the mind of the Royal penman, and afterwards reduced to a certain kind of order; eight of them beginning with the same letter through all the successive letters of the Hebrew alphabet.

If however we take the words of our text as connected with the preceding verse, we must understand it as a prayer that a sense of God’s loving-kindness might be given him to comfort him under his afflictions. This sense we shall not exclude; though we shall not entirely limit it to this; for, if we take the words by themselves, they contain some peculiarly important hints, which we are desirous to impress upon your minds.

In elucidating them, we propose to show,

I. What the Scriptures speak respecting the loving-kindness of God.

They are full of this glorious subject; they declare:

1. That the loving-kindness of God is the one source of all the blessings which we enjoy.

Survey the luster and use of the heavenly bodies, the rich fruitfulness of the earth, the structure of the human body, or the faculties of the soul. Whence do they proceed? Who is their author; and by what motive was he actuated in bestowing them upon us? Can they be traced to any other source than the kindness of our God? Behold the gift—the stupendous gift of God’s only dear Son, and of salvation by him! Can this be traced to any other source? See John 3:16. Titus 3:4-5. Ephesians 2:7.

2. That the loving-kindness of God is our chief support under all trials.

We will grant something to philosophy; and acknowledge that it can fortify the mind in some degree; but it is not to be compared with religion in point of efficacy. That may silence murmurs, and produce a reluctant submission; but this will turn trials into an occasion of joy and glorying, Romans 5:1-3. Acts 5:41; Acts 16:25.

3. That a comfortable sense of the loving-kindness of God is the privilege of all the Lord’s people.

God promises “his Holy Spirit unto all those who ask him.” That Spirit shall be in them “a spirit of adoption,” a witness, a pledge, a seal, a Comforter. From the days of Abel to the present hour, God has delighted to rejoice the souls of his servants by the testimonies of his love.

But, if the loving-kindness of God is thus manifested to his people, it may be asked:

II. Why David prayed that the loving-kindness of God might be for his comfort?

1. Because, without a sense of God’s loving-kindness, his trials would have been insupportable.

David was exposed to many and severe trials; and, if he had not been favored with peculiar supports, he would have sunk under them. This he often mentions, 1 Samuel 30:6 and Psalm 116:3-5. Paul also acknowledges his obligation to God for similar supports, 2 Corinthians 1:3-5. When such manifestations were withdrawn, even Jesus himself almost fainted, Matthew 27:46. But when they were given, the weakest women were made triumphant over all the malice of their persecutors Hebrews 11:35.

2. Because, though all are partakers of God’s general kindness, all do not find it to their comfort.

How many have the blessings of health and wealth, who taste nothing of God’s loving-kindness in them, but make them the occasions of more flagrant opposition to his will! How many have been restored to health, who by their subsequent misconduct have turned that mercy into a real curse! Above all, how many have made Christ himself a stumbling-block instead of a Savior, and “the gospel a savor of death,” when it might have been to them “a savor of life!”

Thus would all men do, if they were left to themselves; even Hezekiah’s miraculous recovery, and Paul’s visit to the third heavens, would have issued only in their deeper condemnation, if God had not given grace to the one, and “a thorn in the flesh” to the other, to counteract the propensities of their fallen nature. Well then might David make this a matter of prayer to God, when none but God could impart to him this benefit.

3. Because, if God’s loving-kindness is not to our comfort, it will be, in a most awful manner, to our discomfort.

It is no light matter to abuse the merciful kindness of God! The day is coming, when every mercy we have received, must be accounted for; and when “it will be more tolerable for Sodom and Gomorrah than for those” who have slighted a preached gospel. Every mercy therefore should be received with a holy fear and jealousy, lest it should prove only an occasion of more aggravated guilt, and heavier condemnation.

APPLICATION.

Let us more frequently reflect on the loving-kindness of God, Psalm 26:3; Psalm 63:3. Let us meditate on it especially in seasons of trouble, Psalm 143:78. And let us endeavor to requite it by devoting ourselves unreservedly to his service! Psalm 116:12 and Isaiah 63:7.

Charles Simeon

Psalm 119:71

“It is good for me that I have been afflicted; that I might learn your statutes.”

David had “been afflicted from his youth up”; and we think it highly probable that to that very circumstance he was indebted, under God, for those extraordinary attainments in devotion and holiness, which have rendered him a pattern for the saints in all future ages. By means of his trials he was constrained to take refuge in his God; and by constant communion with God, he obtained a deep insight into his revealed will, and a rich experience of his super-abounding grace.

This seems at least to have been his own view of the case, long after his afflictions had ceased; for to his familiarity with affliction he ascribes his enlarged acquaintance with the statutes of his God, “It is good for me that I have been afflicted, that I might learn your statutes.”

In confirmation of his testimony, we shall show,

I. The benefit of affliction, as leading to saving knowledge.

Affliction, in itself considered, is an evil; but, if viewed in connection with the benefits resulting from it, it may justly be esteemed “a good.” Thousands there are who have reason to bless God for affliction, as instrumental to the bringing of them to the knowledge of a Savior, whom, without such trials, they would have continued to neglect. Indeed it is eminently and extensively useful in this view:

1. Affliction often opens our ears to spiritual instruction.

People who are at ease, however eager they may be after human knowledge, have no desire after that which is spiritual and divine. If it is offered to them, they reject it; if it is pressed upon them, they cast it behind their backs with indignation and scorn. To one who would instruct them in arts or sciences, they would feel thankful; but to one who would lead them to the knowledge of the true God, they make no return, but that of contempt and hatred! John 3:19. Matthew 7:26.

But when heavy affliction is come upon them, they are softened; they will listen to advice; they will even be thankful for it; they will read the Scriptures, or some other religious book; and will pay considerable attention to those subjects which hitherto have provoked only their derision.

With this view, and for the production of this very effect, God frequently grants to send affliction, Job 36:8-10; and those who are brought by it to this measure of thoughtfulness about their souls, have reason rather to be thankful for it as a benefit, than to complain of it as a judgment.

2. Affliction often makes us sensible of our need of better things than this world can give.

In the midst of carnal enjoyments a man wishes for nothing more; but when trials of various kinds oppress his mind, then his taste for earthly gratifications is weakened; their insufficiency to remove, or even to alleviate, trouble is felt; and they no longer afford him that kind of satisfaction which they once did. Amusement and entertainment have lost their relish; his mind is indisposed for them; they have become to him insipid, undesirable, irksome, odious. Something more substantial is now wanted—something on which his soul may rest, as conducive to its present and eternal welfare.

This was the effect produced upon the Prodigal. While he could revel in luxury and pleasure, he cared for nothing else. But when his money was expended, and he was a prey to poverty, and could find no help, no pity, from man, then he began to reflect on the abundance that there was in his Father’s house, and to desire a participation of it, though in the lowest and most menial office there. And had he not reason to be thankful for the trials which produced so blessed an effect? In like manner then we also should acknowledge as a blessing every trial that is sent us for the accomplishment of so good an end.

3. Affliction often drives us to God in prayer.

Those who never called upon God in the time of their prosperity, are often stirred up to seek him in a season of adversity. “In their affliction,” says God, “they will seek me early, Hosea 5:15;” and to the same effect the Prophet testifies, “Lord, in trouble they went to you; they poured forth a prayer when your chastening was upon them Isaiah 26:16.” In the 107th Psalm this effect of troubles is marked in every instance, “Then they cried unto the Lord in their trouble, verses 6, 13, 19, 28;” and in every instance this was the prelude to their deliverance.

Who then that experiences this effect from his trials has not reason to be thankful for them? Let it only be said of us, “Behold, he prays;” and we shall have no cause for complaint, though we should have been struck blind, like Saul, and had our blindness continued to the last hour of our lives! Acts 9:3-4; Acts 9:8.

4. Affliction often brings us to a saving knowledge of the Lord Jesus.

Of itself, affliction cannot effect this; but when accompanied by Divine grace, it often does. Indeed where a willingness to receive instruction, and a desire after spiritual blessings are excited in the soul, and issue in fervent prayer to God—there we may reasonably hope that all spiritual blessings will flow into the soul. God will not allow any to seek his face in vain. Even though, like Manasseh, we may have brought down God’s wrath upon us by the most heinous iniquities—yet if we humble ourselves under his chastisements, and implore mercy at his hands, we shall, like him, be heard, and be made stupendous monuments of his power and grace! 2 Chronicles 33:11-13.

Did David ever regret the sufferings by which he was thus brought to enjoy peace with God? Neither shall we, whatever trials may be made subservient to this blessed end.

But will the end really compensate for the means used to effect it? Yes! And to prove that it will, we shall proceed to show,

II. The blessedness of spiritual knowledge, though gained by affliction.

Such knowledge as we are speaking of, the knowledge of God in Christ Jesus, is indeed inestimable. Let us view it:

1. As compared with the price paid for it.

It is said by Solomon, “Buy the truth, and do not sell it!” Now as we have before spoken of affliction as the means of bringing us to the knowledge of the truth, we may, in popular language, call it, The price paid for knowledge. Whatever then the affliction be, we do not hesitate to say that it is richly recompensed by the fruit which it produces.

Suppose the affliction to be of a temporal nature; we have been bereaved of our dearest friends and relatives; we have suffered the loss of all our property, and been reduced to poverty; our health also has been destroyed, so that we are sinking under an accumulation of woes. Suppose our case as distressing as that of Job himself; still, if it have been sanctified to our eternal good, we can call it by no other name than, A blessing in disguise!

Did Job, when brought to a deeper view of his own depravity, and to a richer discovery of the Divine perfections, regret the sufferings which had been overruled for that end? Did he not rather abhor himself for having judged too hastily respecting the designs of God; and cordially approve of those dispensations, which in his haste he had been ready to condemn? Thus shall we also do, when once we have “seen the end of the Lord, James 5:11.” We may in our haste exclaim, “All these things are against me!” but at last we shall testify of all God’s most afflictive dispensations, as Joseph did, that “God meant them for good! Genesis 50:20.”

But suppose the trials to be of a spiritual nature. These are yet far more afflictive, “A wounded spirit who can bear?” How grievously David was oppressed by them, we are informed in many of his Psalms. See Psalm 38:1-8; Psalm 77:3-9; Psalm 88:6-7; Psalm 102:1-10. But yet his testimony in our text was the real dictate of his heart. And we may ask of others: Were the wounds which brought you to the heavenly Physician too severe? Do you not number them among your richest mercies? Has not every loss been more than compensated in the acquisition of salvation; and every pang more than recompensed in the peace and joy to which, through the knowledge of Christ, you have attained?

It was a matter of just computation with the Apostle, that “the sufferings of this present life (whatever they may be) are not worthy to be compared with the glory that shall be revealed in us!”

2. As estimated according to the intrinsic worth of spiritual knowledge.

But who can ever rightly appreciate its worth? Paul “counted all things to be but dross and dung in comparison with it! Philippians 3:8.” We must be able to estimate all the miseries of Hell, and all the glories of Heaven, before we can form any estimate of its value; and, if we could ascertain the full importance of those, we would still be as far as ever from having a complete conception of the worth of spiritual knowledge; unless we could estimate also all the glory that will accrue to the ever blessed Trinity from the contrivance and execution of this stupendous plan, and the application of this salvation to a ruined world!

ADDRESS.

1. To those who are at ease.

How faint, for the most part, are your desires after spiritual knowledge! Whether you hear, or read, or pray—what formality pervades it all! But, if God has indeed designs of love towards you—then you will be taught by the rod, what you will not learn without it. “He will cause you to pass under the rod, in order that he may bring you into the bond of the covenant.” And if lesser trials will not accomplish the purposes of his grace, he will visit you with heavier trials, “from chastening you with rods he will scourge you with scorpions.”

Yet do not think that a season of affliction is in itself favorable for the pursuit of spiritual knowledge; it is far otherwise; pains of body, and distress of mind, have a tendency to impede, rather than assist, the exercises of the mind. Ask those who are in deep affliction, whether they find it easy to collect their thoughts, and fix them with energy on the concerns of their souls; and they will bear one uniform testimony, that health is the time to seek the Lord.

Be persuaded then, now while you are at ease, to study “God’s statutes,” and especially those which declare to us the way of salvation ordained for sinful man. Know that there is no other knowledge of any importance whatever in comparison with this; and that, if even the most grievous sufferings should be welcomed as accessary to the attainment of it, much more must it deserve all the time and attention that can be bestowed upon it. You never need fear that you will hereafter have occasion to complain, that its fruits did not repay you for the cultivation of it.

2. To those that are under any great affliction.

The rod under which you suffer has a voice, to which you should listen with all possible attention! “Hear the rod and the One who appointed it! Micah 6:9.” It is sent to you in love and mercy. God designs to teach you, by means of it, many things which you would not so well learn without it.

It may be that you are already instructed in the Gospel of Christ; but yet there is much of which you are ignorant; and many things which you do know, need to be known by you in a very different manner. Even our blessed Lord himself, “though he was a Son, learned obedience by the things which he suffered,” yes, and “was made perfect through sufferings.” Be content to have God’s work carried on and perfected in you in the same way; and be more anxious to obtain the benefit which your affliction is sent to impart, than to get rid of the affliction itself.

If your tribulation works in you patience and experience and hope—then learn to glory in it, and to number it among your richest blessings. And do not wait until the affliction is removed, to acknowledge God’s goodness to you in sending it; but now, while you are under the affliction, get it so improved and sanctified to the good of your soul, that you may be able to say, “It is good for me, O Lord, that I am afflicted; for by means of it I learn your statutes;” I see, “it is in very faithfulness that you afflict me;” and, if only you “make me a partaker of your holiness send me what you will, and when you will; be the cup never so bitter to my taste, I will say, “Not my will, but thine be done!”

Charles Simeon

Psalm 119:68

“You are good, and do good; teach me your statutes.”

The attributes of God, if considered only in a speculative view, must excite our admiration; but, if contemplated in reference to our state and conduct, they will be to us a source of unspeakable comfort, and a spring of incessant activity. What emotions a knowledge of the Divine goodness will produce in the soul, we see in the words before us; in discoursing upon which we shall notice,

I. The goodness of God.

In conformity with the text, we shall call your attention to,

1. God’s essential goodness.

This is not an indiscriminate regard to all, whether they be good or evil; for such a regard would not consist with justice, or holiness, or truth; but it is a general benevolence towards the whole creation, operating incessantly for the good of the whole. The manner in which it reveals itself is as various as the states of men; but, however diversified its operations may be, it is the same principle in God.

God’s goodness is the sum of all his perfections.

Towards the undeserving, it is grace;
to the ill-deserving, it is mercy;
to the indigent, it is bounty;
to the distressed, it is pity and compassion;
towards the impenitent, it is forbearance;
to the obstinate and incorrigible, it is justice.

This is the view which God himself gives us of his goodness. Moses prays for a sight of God’s glory; God promises to show him his goodness; and then represents it as consisting in an united exercise of all his perfections, Exodus 33:18-19; Exodus 34:6-7. In this view, goodness resides in him necessarily, in him only, and in him continually.

2. God’s communicative goodness.

This he manifests to the world at large. When first he created the world, he formed everything “very good.” And if we look around us, we shall be constrained to say, “The earth is full of his goodness.”

Towards man in particular, his goodness is more abundantly displayed.

Towards the ungodly he has shown it, by giving his only dear Son to die for them, and his Spirit to instruct them; yes, he has set apart an order of men also to entreat them in his name to accept the offered salvation.

Towards the godly he has abounded yet still more in the exceeding riches of his grace; for, in addition to all that he has done for the ungodly, he has made his Word effectual for their conversion; and he watches over them with paternal care, supplying all their needs, and protecting them in all their dangers; and, to complete the whole, he will crown them finally with eternal glory! Psalm 103:1-5.

Such a view of God as this cannot but lead us to adopt,

II. The petition grounded upon God’s goodness.

The petition itself is such as all ought to offer for themselves.

By “the statutes” of God we understand both the truths he has revealed, and the precepts he has enjoined. Of these we are by nature ignorant; nor can we by mere human exertions ever acquire a right understanding of them, 1 Corinthians 2:14. We must be taught of God; our eyes must be opened by his Spirit; only then shall we keep his statutes, when God himself shall “write them on the fleshy tablets of our hearts.”

But the petition has peculiar force as grounded on a discovery of God’s goodness; for, in that, as in a looking-glass, we see,

1. Our duties.

The law of God primarily declares our duty towards him; but none ever attain a just knowledge of that duty from the law alone; they cannot see the necessity of loving God with all their hearts, until they have some idea of the obligations they lie under to him for the stupendous work of redemption. But let the love of God in Christ Jesus be once clearly revealed to the soul, and the excellency of the law will instantly appear; and obedience to it will be considered as perfect freedom.

2. Our defects.

We are naturally averse to acknowledge our vileness and wickedness. But a sight of the Divine goodness softens the mind and heart, and renders them sincere. Hence the more we are acquainted with God, the more we know of ourselves; and the more we have experienced of his love—the more we “abhor ourselves for our ingratitude to him, and our lack of conformity to his image! Job 42:5-6. Ezekiel 16:63.”

3. Our encouragements.

Wherever we look, we have no encouragement but in God. Indeed, if only we are acquainted with his goodness, we need no other encouragement; for, what will not He do, who is so good in himself? And what will He refuse us, who has done so much for us already! Romans 8:32. Such considerations as these are sufficient to counterbalance every difficulty that the world, or the flesh, or the devil can place in our way. Having this God for our God, we can lack nothing for time or for eternity.

Charles Simeon

Psalm 119:59-60

“I thought on my ways, and turned my feet unto your testimonies. I made haste, and did not delay to keep your commandments.”

At what period of David’s life these words were written, we are not informed; if in his early youth, they relate to his first conversion to God; but if in his middle or more advanced life, they declare the daily habit of his soul. Under any circumstances they are very instructive.

To young people they show that it is never too early to begin a life of entire devotedness to God. To those engaged in business of any kind, they manifest that, while in the world, they should not be of the world, but in the midst of all their cares they should preserve their minds in a spiritual and heavenly state. To the great and noble, yes, to princes and kings, they hold forth a solemn admonition to imitate the Jewish monarch, and to be as eminent in piety, as they are elevated above others in state and dignity. This all may learn from them: that if ever we would find acceptance with God in the great day, we must turn to him,

I. With care and diligence.

Thoughtlessness is the source of almost all the evil that exists.

Men will not give themselves the trouble to look back upon their past conduct. They take for granted that all has been right, or at least not materially wrong; and that they have done nothing that calls for any particular humiliation before God. Of this the prophet Jeremiah warns, Jeremiah 8:6; as does our Lord also of the Jews in his day, John 3:19-20.

Nor will men take much pains to ascertain the path of duty in reference to what is future; they desire rather to act from the impulse of the moment; nor have they any apprehensions that they shall offend God by anything that they may do. “They do what is right in their own eyes,” without inquiring whether it is right in God’s sight, or not; or whether he remembers it, or not, Hosea 7:2.

But we should compare our actions carefully with the Word of God.

The sacred volume is the only perfect standard of truth and virtue. If we satisfy ourselves with the opinions of men and the customs of the world, we shall be sure to err.

We should take God’s Word, and try our thoughts and ways by it. In particular, we should notice what God has testified to us in his gospel; and see whether in our spirit and conduct we are such as he requires us to be.

In this lies the vast difference between the standard of the world and that of God. The world regards nothing but our outward conduct, and that chiefly in reference to the welfare of society. Whereas God has respect to all our dispositions towards Him, and to all our motives and principles of action towards men.

We should take the Scripture then as our touchstone; and see how far the whole habit of our minds accords with what is required of us there, and what we see exemplified in the New Testament saints. Yes, we should set Christ himself before us, and try ourselves by the standard of his perfection.

And, having ascertained what God’s Word requires, we should rectify our lives according to it.

We must “turn,” not our thoughts only, but “our feet” also, unto his testimonies. Having found out our past errors, we should humble ourselves for them, and determine, through grace, to run into them no more; and having discovered “the good old way,” we should strive, through grace, to “walk in it.”

As for obstacles of any kind, we should not regard them. We should have it settled in our minds, that “the high-way of holiness” is the only road that will lead to Heaven; and we should resolve, that, however narrow and unfrequented it may be, we will walk in it, even though earth and Hell should conspire to obstruct our progress Matthew 7:13-14. This is the advice given us by the voice of inspiration, Lamentations 3:40; and to follow it is the duty, the interest, the happiness, of every human being! Ecclesiastes 12:13. Luke 10:42.

In this however there should be no delay.

II. We should all address ourselves to this work with promptitude and decision.

Next to utter thoughtlessness, is the evil of procrastination.

There are none so blind as not to know that they have some occasion for repentance, or so hardened as to have formed a determined resolution that they will never repent. All have a faint purpose in their minds, that at some future period they will repent; but then they put it off at present, in expectation of some “more convenient season.”

The young think that they have time enough before them, and that any great attention to religion is unsuited to their age.

The busy are so engaged in their several concerns, that they think they may well be excused attending to religion, until a time of greater leisure.

Everyone finds some excuse for himself, and puts off the evil day, in hopes that some period will arrive when he shall be better disposed to the great work of turning unto God.

But it is folly and madness to defer this important work!

It must be done; or else we inevitably and eternally perish; No man can call an hour his own. “We know not what a day, an hour, a moment, may bring forth!” While we are looking for days and years to come, God may say, “You fool, this night your soul shall be required of you.” The difficulty of the work increases daily. The force of habit is exceeding great; and the longer we fulfill the desires of the flesh and of the mind—the more difficult it will be to mortify and subdue them!

We are in danger also of provoking God to withdraw from us all the assistances of his Spirit. We may “grieve the Holy Spirit,” yes, may “quench” also his sacred motions. God has said, “My Spirit shall not always strive with man;” and if once he says respecting us, “Let them alone,” our doom is sealed as surely as if we were already gone beyond redemption.

How awful is the state of those who are taken unprepared! What “weeping and wailing and gnashing of teeth” will they experience, cursing their own folly, and vainly wishing it were possible for them to have another opportunity afforded them for working out their salvation! Ecclesiastes 9:10.

Say then whether any man should defer one hour this necessary work! Surely we should “make haste, and not delay, to keep God’s commandments. See Hebrews 3:7-14.”

That in this great work you may not miscarry, we would subjoin some useful advice.

Cry mightily to God, and seek from him,

1. Impartiality in judging.

Self-love always prompts us to form a favorable estimate of our own thoughts and conduct. If we search at all, we search rather for excuses than for sins; for grounds of self-approbation, rather than of self-reproach. But what folly is this! God will form his estimate aright, whether we do or not; and by his own estimate he will judge us in the last day.

Professors of religion, no less than others, are warped by self-love; and there are thousands whose spirit and conduct are directly at variance with the Gospel, while yet they boast of themselves as lights in a dark world! O search your hearts, as the Jews searched their houses for leaven; or as you would search a room for jewels which you had lost. You would not hastily shut your eyes, and say: There is no jewel here; but you would be examining every corner, to find as many as possibly you could; not content to leave so much as one undiscovered. If such impartiality were once exercised by us in detecting our sins, we would not be far from the kingdom of God.

2. Fidelity in acting.

Were a traveler, after long and laborious search, to find the true way to the place where he was journeying, he would retrace his steps, and proceed in the path which led to the place of his destination. It might be less pleasant than his former path; but still he would walk in it.

Do not say then that a life of entire devotedness to God is difficult, or that the ways of Christ and his Apostles would make you singular, or require sacrifices on your part. Be it so; but still you must go forward; you must “not confer with flesh and blood;” you must give yourselves up, in body, soul, and spirit, to the Lord. You must strive to “walk altogether as Christ walked,” and to “stand perfect and complete in all the will of God.”

3. Firmness in persevering.

It is comparatively easy to begin well; the difficulty lies in persevering. The fear of death, or some strong impression on our minds, will operate for a time; but, if there is not a root of grace in us, we shall soon turn back to our evil ways. And, if we do that, we make our state really worse than it was before we thought of our ways at all, 2 Peter 2:21.

O “be not weary in well doing.” Make up your mind to encounter difficulties, and to endure hardships; and know that the end will richly repay for all the difficulties of the way!

Charles Simeon

Psalm 119:51-52

“The arrogant mock me without restraint, but I do not turn from your law. I remember your ancient laws, O LORD, and I find comfort in them.”

There is not, throughout the whole Scriptures, any woe so little feared, so little thought of, so little credited, as that which was denounced by our blessed Lord, “Woe unto you, when all men shall speak well of you! Luke 6:26.” But, in truth, there is no denunciation more certain to be executed than that; for there is nothing that can more infallibly prove us to be the enemies of God, than the approbation and love of the ungodly world! If it is asked, Why is this? I answer, that “the things which are highly esteemed among men are an abomination in the sight of God; and that the things which are pleasing to God are no less an abomination in the sight of men; and consequently, that, whichever of the two we serve, we must of necessity lose the favor of the other. This is what our blessed Lord has told us, “You cannot serve God and mammon;” you cannot adhere to either without despising and renouncing the other! Matthew 6:24. And the truth of this has been exemplified in all the saints, from the time of Abel to the present moment. What David speaks respecting his own experience of it, will lead me to consider,

I. The trials which David endured.

He was held greatly in derision by his ungodly subjects.

If anyone could have escaped contempt, we would have supposed that David would be the happy man. His rank in society, as the king of Israel; his extraordinary prowess in war; the services he had rendered to his country; and the marvelous sublimity of his piety, must, we should have thought, have rendered him an object of universal love and admiration. But among his proud and envious subjects, this last quality neutralized, as it were, all his merits, and reduced him to an object of hatred and contempt. The highest people in his kingdom delighted to speak against him, verse 23; while the lowest readily joined in their opprobrious treatment of him, Psalm 69:12. The fat bulls of Bashan on the one hand, and the dogs on the other, compassed him about, Psalm 22:12; Psalm 22:16, and treated him with every species of indignity. Even his own wife, who should have been ready to stem the torrent of abuse that was cast upon him, herself joined in it with peculiar malignity, 2 Samuel 6:20; and the very best actions of his life were made the chief subjects of their profane raillery, 2 Samuel 6:16 and Psalm 69:10-12.

And let not this be thought a light affliction. Truly it is painful to flesh and blood to bear such contemptuous treatment; so, at least, the Apostle represents it in the Epistle to the Hebrews, Hebrews 10:32-33; and so David himself found it to be, “Have mercy upon us, O Lord, have mercy upon us!” says he, “for we are exceedingly filled with contempt; our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud! Psalm 123:3-4.”

And can we hope to escape a similar trial? Look at the saints from the beginning, and find one that ever escaped it?

How contemptuously did the scoffers of the antediluvian world ridicule the conduct of Noah, all the time that he was preparing the ark! 2 Peter 3:3-6.

What an object of derision, too, was Isaac, on account of his confidence in God, Genesis 21:6 with Galatians 4:29.

Behold Lot also in Sodom, 2 Peter 2:7-8.

And Elisha, 2 Kings 2:23.

And Jeremiah, Jeremiah 20:7.

Or rather, look at our blessed Lord himself, and all his holy Apostles; what was there too contemptuous for the ungodly to say either of him, Matthew 27:39-44, or them, 1 Corinthians 4:13.

How, then, can anyone hope to escape in the present day? Is “the carnal mind less at enmity with God” now, than in former ages? That the laws of the land protect the godly to a certain degree, is true; but from the shafts of calumny and contempt—no laws, whether divine or human, can protect us; and this species of persecution, at least, shall every one experience, who will come out from the world, and boldly declare himself to be on the side of Christ, John 15:19. “If they called the Master of the house Beelzebub, much more will they those of his household! Matthew 10:25.” “Yes, and all who desire to live godly in Christ Jesus will suffer persecution! 2 Timothy 3:12.”

For our direction, then, let us contemplate,

II. The graces which David exercised.

While he bore his trials with patience, he allowed none of them to divert him from the path of duty.

David’s mind was too firmly fixed on God to be moved by the scoffs and raillery of a profane world. What he did, he did from principle. He regarded God’s Law as a rule from which no trial whatever should induce him to depart. Not only would he not turn back from the path of duty; he would not turn aside from it, no, not for a moment! The more contemptuously he was treated by men, the more diligently he sought communion with his God, in the study of his blessed Word, verse 23, 24, and in the exercise of fervent prayer, Psalm 69:13.

Hence, when he and his people were treated with the utmost possible scorn and derision, he could appeal to God in the following triumphant language, “All this is come upon us; yet have we not forgotten you, neither have we dealt falsely in your covenant; our heart is not turned back; neither have our steps declined from your ways! Psalm 44:13-18 with 69:20.”

And such, also, is the firmness which we should manifest.

It should be with us “a small matter to be judged by man’s judgment, 1 Corinthians 4:3.” We should have but one object, and that is, to approve ourselves to God; and, having “the testimony of our consciences that we have pleased him,” we should not lay to heart the displeasure of others, however contemptuously or virulently it may be displayed. Onward we should go in our destined path, not turning either to the right hand or to the left. If the whole world should deride us, we should not be induced either to do anything which will offend our God, or to forbear anything which will honor him. That they “hate our light,” and are offended at it, is no reason at all why we should “put it under a basket;” whoever they may be, whether friends or foes, our reply to them should be, “I will yet be more vile than thus! 2 Samuel 6:22.”

Nor will this be very difficult, when once we have tasted of,

III. The consolations which David enjoyed.

In the recollection of “God’s laws of old, he comforted himself”.

The term “laws” has in the Scriptures a great variety of meanings. In the Psalm before us it seems to import the declarations and decisions of Jehovah. Now God, in his Word, has abundantly declared that such treatment is to be expected, and that it is, to those who suffer it, a token for good, “I have become a laughing-stock to my friends, though I called upon God and he answered—a mere laughingstock, though righteous and blameless! Men at ease have contempt for misfortune as the fate of those whose feet are slipping, Job 12:4-5.”

A lamp burning bright in a dark place is an object of high regard; but when it is so burnt down that the flame is quivering on the wick, and almost extinct, it is regarded rather as an object of disgust. And such is the light in which even the best of worldly men are viewed, when once God is pleased to convert them to himself; they are no longer welcomed as friends to exhilarate and enliven their companions, but are loathed rather, as the bane of social happiness!

In God’s estimation, however, they are proportionably exalted; and are taught to consider “the reproach of Christ as greater riches than all the treasures of Egypt, Hebrews 11:26.”

In the view of these things, the Psalmist “comforted himself;” saying, “Let your tender mercies come unto me, that I may live; for your Law is my delight. Let the proud be ashamed; for they dealt perversely with me without a cause; but I will meditate in your precepts, verses 77-78.”

The same sources of comfort are ever open unto us also.

Our blessed Lord speaks of this treatment as the certain portion of all his people, “You shall be hated by all men, for my name’s sake, Matthew 10:22.” And does he represent this as a matter for grief and sorrow? Far from it; he tells us rather to “rejoice and leap for joy, because great will be our reward in Heaven! Matthew 5:10-12.” Besides, in these afflictions we are made “partakers of Christ’s sufferings;” and by means of them “the Spirit of glory and of God is made more visibly and more abundantly to rest upon us;” and though, “on the part of our enemies, God is evil spoken of and dishonored, on our part he is glorified, 1 Peter 4:13-14,” and, to crown the whole, we are assured, that, “if we suffer thus with Christ, we shall also in due time be glorified together, Romans 8:17.”

And are not these declarations abundantly sufficient to comfort us, under all that we can be called to suffer for Christ’s sake? No doubt they are; and, therefore, if we participate with David in his trials and his graces, we shall, both in this life and the next, be partakers also of his consolations.

Learn, then, from this subject,

1. What expectations to form.

You must not dream of receiving honor from man; but be contented with the honor that comes from God, John 5:44; You must expect to go through “honor and dishonor, through evil report as well as good report, 2 Corinthians 6:8.”

2. What conduct to pursue.

Do not be cast down when these trials come upon you; but submit to them, as sent of God for your good; and “rejoice that you are counted worthy to endure them for the Lord’s sake! Acts 5:41.”

3. What recompense to look for.

Do not be anxious for the approbation of men, if only you may but approve yourselves to God. In a little time you will stand at his judgment-seat; and then you shall receive a testimony from him, and “your righteousness shall appear as the noon-day.” If “the Lord Jesus does but confess you before his Father and his holy angels,” it will be no grief to you that you have suffered for confessing him, Matthew 10:32. A crown of righteousness and glory will be an ample recompense for all the hatred and contempt that an ungodly world could pour upon you!

Charles Simeon

Psalm 119:45

“I will walk at liberty; for I seek your precepts.”

Justly as civil liberty is appreciated among us, there are but few who have just conceptions of that liberty which has respect to morality and religion. Everyone knows that unrestrained liberty is licentiousness; but everyone does not know, that a sincere obedience to God’s Holy Word is the most perfect liberty that man can enjoy. This, however, is plainly intimated in the passage before us; from whence I shall take occasion to show,

I. That the ungodly are strangers to true liberty.

They will boast of liberty, and “promise it to all who will conform to their ways; but they are altogether in a state of bondage! 2 Peter 2:19.”

1. The wicked are in bondage to the world.

The tastes of men differ, according to their age and to the sphere in which they move; but all of every age and every rank are subject to the laws of custom, which they dare not to infringe. Even the religion of men must be conformed to this standard; and God’s commandments must be reduced to the scale which men have established for the regulation of their own lives.

If one is told what God requires, he immediately bethinks himself, ‘What will this person say, or that person do, if I comply with requisitions so foreign to the habits of those around me? Will they not deride my singularity, and set themselves to oppose my insufferable preciseness?’

To justify their conduct, men put the Scriptures altogether aside, as an antiquated volume, the dictates of which are superseded by the wiser and more practical maxims of fashion and “philosophy, falsely so called.” Yes, of all unconverted men it is declared, that they “walk according to the course of this world, Ephesians 2:2,” and “they are astonished when you do not rush with them into the same flood of wickedness, and they vilify you, 1 Peter 4:4.”

2. The wicked are in bondage to the flesh.

There are different degrees in which men yield to the impulse of their corrupt appetites; but every man has “a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin which is in his members, Romans 7:23.” In fact, there is not anyone so ignorant, but that even his unenlightened reason prescribes to him a better path than he pursues. Let us look around, and see what the dispositions and habits are of all around us. Are not all “fulfilling the desires of the flesh and of the mind, Ephesians 2:3,” without affecting anything higher than the gratification of their own corrupt appetites? We are told, that “they who are after the flesh, do mind the things of the flesh, Romans 8:5;” and we know, from infallible authority, that to whoever we yield ourselves servants to obey, his servants we are to whom we obey! Romans 6:16.”

In truth, even to our dying hour will our conflicts with this tyrannical master continue; for even Paul himself complained, “O wretched man that I am! Who shall deliver me from the body of this death! Romans 7:24.”

3. The wicked are in bondage to the Devil.

Well is Satan called “the god of this world; for he works in all the children of disobedience, Ephesians 2:2.” Ever since he prevailed over our first parents in Paradise, he has subjected the whole race of man to his dominion, “taking them in his snares, and leading them captive at his will! 2 Timothy 2:26.” That men deny the agency, and even the existence of this great adversary, is only a proof to what an extent they are “blinded by him, 2 Corinthians 4:4,” and how effectually he has lulled them to sleep in his very arms! Luke 11:21.

Doubtless it is very humiliating to think of ourselves as Satan’s slaves; but this is the true state of every unconverted man; and even the saints themselves are not delivered from his influence, but through the mighty power of Jehovah himself, given in answer to fervent and believing prayer, Ephesians 6:12-18. James 4:7. Romans 16:20.

But the Psalmist’s mention of liberty leads us more particularly to show,

II. What sweet enjoyments of liberty those who love and serve their God have.

David accounted the service of his God to be perfect freedom. And so, indeed, it is; for the man whom “the truth of the Gospel has made free, John 8:32,” and who “looks to God’s precepts” as his only rule of conduct.

1. He walks according to the dictates of his own judgment.

He has an insight into the mind and will of God, and clearly discerns that there is not, in all the Holy Scriptures, a command which does not conduce to the happiness of all who obey it. His own mind and conscience go along with the Word of God, and set their seal to the truth and excellency of everything contained in it. “Not one commandment appears to him to be grievous, 1 John 5:3;” the whole law of God is esteemed by him as “holy, and just, and good, Romans 7:12 and Psalm 119:128.” To “love God with all his heart and soul and strength, and his neighbor as himself,” does not appear to him any hardship imposed upon him, but the perfection of his nature and completion of his felicity; so that he would on no account have one atom of this law cancelled, or mitigated in the least degree. His own judgment tells him that it is no less his privilege, than it is his duty, to be as “holy, as God is holy;” and as “perfect, as his Father who is in Heaven is perfect.”

2. He walks according to the inclination of his own will.

He is neither drawn nor driven against his own will. He is, indeed, “made willing in the day of God’s power, Psalm 110:3;” but “he is drawn with the cords of a man, and with the bands of love, Hosea 11:4.” He does not, indeed, all that he would do; yes, in too many respects he does what he would not do, Romans 7:15;” but this very thing shows that it is rather strength than inclination that he lacks, Romans 7:16-20. Could the Christian have but the desire of his heart, he would leave no sin unmortified, no duty unfulfilled! He is in the situation of one who is running a race, or “fighting a fight;” had he but his will accomplished, his every antagonist would be vanquished in a moment, and “death itself, his last enemy, be swallowed up in victory.”

3. He walks in an unbiased exercise of his own affections.

He has a real delight in God. He does not observe the duties of prayer and praise out of the fear of Hell, but from a real pleasure which he feels in drawing near to God, whom it is his privilege to call by the endearing name of Father, and in communion with whom he would gladly walk all the day long.

Conceive of Adam before his fall; and there you have an image of those who, through the tender mercy of God, are restored. True, they still have “the flesh lusting against the Spirit, as well as the Spirit lusting against the flesh; so that they neither do, nor can do, all that they would do, Galatians 5:17;” but their taste is the very same with that of angels; and the felicity of angels is begun in them; for their life, so far as they have really attained, is both a preparation for Heaven, and a foretaste also of Heaven, in their souls.

Let me then, in conclusion, commend this liberty to your acceptance.

Think not, my brethren, that the Gospel is a mere system of restraints; no, it is a “perfect law of liberty! James 1:25;” and “all who are made free by Christ, have become free indeed, John 8:36.” O that religion were but understood in this view! No captive would more delight to shake off his chains, than sinners would to emancipate themselves from the sore bondage in which they are held! Know then, brethren, that I am authorised, in the name of Jesus Christ, to “preach deliverance to the captives, and the opening of the prison to those who are bruised, Luke 4:18-19.” The jubilee trumpet now sounds in your ears, and proclaims to you a restoration to all that you have ever lost and forfeited.

Did not the poor slave, do you think, when called to resume his liberty and his inheritance, account the trumpet a joyful sound? Let the Gospel, then, be such a sound to you; and, instead of regarding God’s service as a hard bondage, adopt the language of the Psalmist, “I will walk at liberty; for I seek your precepts!” “Take upon you the yoke of Christ, and I pledge myself that you shall find it light and easy; and you shall obtain everlasting rest unto your souls, Matthew 11:28-29.”

Charles Simeon

Psalm 119:37

“Turn away my eyes from beholding vanity; and quicken me in your way!”

The depths of the human heart are never more plainly disclosed, than when a man comes into the presence of his Maker. Then he opens all his needs, and supplicates relief for all his necessities.

The godly man at a throne of grace knows no deceit, no concealment, no false humility. What he speaks, (if he is in a right state) he feels. Let us then draw near, and listen to the breathings of holy David. He felt the ensnaring influence of worldly things, and the lamentable tendency of fallen man to relax his efforts in the service of his God; hence he poured out his soul in this humble supplication, “Turn away my eyes from beholding vanity; and quicken me in your way!”

That we may all be stirred up to implore similar blessings at the hands of God, we propose to show,

I. The ensnaring power and danger of earthly vanities.

By the word “vanity,” we understand all those things which are apt to engross the affections of men. The Apostle classes them all under “the lust of the flesh, the lust of the eye, and the pride of life;” and they all justly deserve the name assigned them in the text, because they are sure to disappoint the desires and expectations of all who look to them for any solid or permanent satisfaction.

These things altogether captivate and enslave the minds of the generality of men.

The natural man seeks nothing above them. His mind is not occupied with anything above them. He “is in the flesh;” he “walks according to the flesh,” “fulfilling the desires of the flesh and of the mind.” His “affections are altogether set upon things below, and not on things above.” His thoughts, his conversation, his labors from day to day, all arise from, and terminate in, the things of time and sense; and from these things alone spring all his hopes and fears, his joys and sorrows.

These things also have great power over those who profess godliness.

So our Lord has told us in the parable of the Sower. The thorny-ground hearers have made, in appearance at least, a great proficiency in religion. They have far surpassed the stony-ground hearers, who yet have heard the word with joy, and given many cheering and hopeful promises of a future harvest. They have been long established, and brought forth much which both they and others have deemed estimable fruit; but yet, “through the cares of this world, and the deceitfulness of riches, and the lust of other things, the seed that has grown up in them is choked, and they bring forth no fruit to maturity.”

Even people truly and deeply pious are in great danger from worldly vanities; else why did our blessed Lord caution even his own immediate disciples in those memorable words, “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares! Luke 21:34.” There is yet an earthly and sensual spirit dwelling in the best of us, and working powerfully to counteract the better dictates of our new man, Galatians 5:17; and he knows little of his own heart, who does not see and bewail his own proneness to look back again after the flesh-pots of Egypt.

But while we point out thus the danger of earthly vanities, we would point out also,

II. The way to escape their deadly influence.

We should set a guard upon all our senses.

The senses are inlets to all manner of evil! Alas! alas! how often has the mind been contaminated by what it has either seen or heard! If it were no more than what we have read in books, or heard in conversation, that was calculated to encourage a worldly spirit, we should all feel abundant reason to lament, that we have not been sufficiently on our guard against the admission of bad impressions on the mind. But the vilest lusts have found an entrance into the heart by these avenues. Some have found to their cost, that one sinful idea, which they have either seen in a book or picture, or heard in conversation, has abode with them through life, when they have greatly desired to forget it; while hundreds of sermons which they would have been glad to have remembered, have passed from their minds like the morning cloud.

Behold David, the man after God’s own heart; what reason had he to curse the day that he ever looked upon Bathsheba! What reason too had Solomon’s fool to lament that ever he listened to the voice of the enchanting adulteress! Proverbs 7:6-23. It is not without reason that Solomon advises us not to look upon the wine when sparkling in the glass, Proverbs 23:31-32.

We must resist the very first entrance of sin into the soul; for it will operate like fire on a house of wood. Alas! “how great a matter does a little fire kindle! James 3:5.” Its progress is very rapid; and who shall stop the conflagration, when once it has begun? “When lust has conceived, it brings forth sin; and sin, when it is finished, brings forth death! James 1:15.”

We exhort all then, like Solomon, to make a covenant with their eyes, and with their ears also, yes, and with the very imaginations of their heart—that neither their physical nor intellectual eyes become an entrance to sin, or traitors to their souls.

We should cry earnestly to God for his effectual grace.

God does and will preserve his people from evil, if they cry unto him. We should therefore call upon him both for his preventing and his quickening grace; we should pray, as David, “Turn away my eyes from beholding vanity; and quicken me in your way!”

There are many ways in which God will turn away our eyes “from beholding vanity.” He will, if we are really seeking it at his hands, keep temptation from us. And how much we are all indebted to him for this, we shall never know, until we come to the bar of judgment, and have all his mercies unfolded to our view. Thousands of our fellow-creatures, who were once as respectable in every point of view as ourselves, have in an hour of temptation so fallen, as to destroy all their own honor and happiness through life. And why have not we done the same? Are we sure that we, if subjected to the same temptations as they, would not have done the same? Oh! if we are wise, we shall cry day and night, “Lead us not into temptation!”

But there are many other ways in which God can, and does, impart the same blessing. Perhaps he lays some affliction upon our bodies, and visits us with some personal or domestic calamity. We are apt on such occasions to complain of the affliction; whereas, if we saw from what evils the visitation was sent to deliver us, we should be adoring God for it as the richest of all mercies. Let our distress be either in body or mind, who will not bless God for it, if it is the means of weakening the influence of worldly objects on his soul, and of keeping his eyes from beholding vanity?

But, in addition to this, we should cry to him also for his quickening grace. However active we may be in the pursuit of earthly things, we all are too sluggish in our heavenly course. Nine times in this Psalm does David cry, “Quicken me!” and ninety-nine times do we need to renew the petition every day of our lives. Beg of God then to show you more and more clearly the excellency of “his way” (even of that salvation which Christ has wrought out for us.), and the blessedness of the end to which it leads.

This will quicken us more than anything else. Let us see the excellency of a life of faith; and that will make us despise the things of sense. Let us also get Pisgah views of the land of Canaan; and we shall value nothing that can be offered us in this dreary wilderness. Look at Christ as the way, and Christ as the end; and you will soon “cast away the besetting sins that impede you,” and “run with alacrity the race that is set before you! Hebrews 12:1-2.”

ADDRESS.

1. Young people.

Greatly do you need to offer the petition in our text.

O! bear in mind the true character of earthly things; they are altogether vanity!

Bear in mind your danger from them; they will ensnare you. And, if the snare is not broken, they will destroy your souls!

Bear in mind your need of divine grace to counteract their influence. It is God alone who can preserve you; and, if not preserved by him, you will fall and perish!

2. Those who make a profession of godliness.

Do not think that you are above temptation! Satan tempted even our blessed Lord himself, by “showing him all the kingdoms of the world, and the glory of them.” And he will tempt you in like manner.

Nor imagine that you may not fall; for Demas was as eminent as any of you, and yet fell at last, through love of this present world! 2 Timothy 4:10 with Colossians 4:14 and Philippians 24.

In every Church the sad effect of worldly and carnal lusts is seen. You yourselves see it in others. O, beware lest it is seen in you also. It is your duty and your happiness, to “be crucified unto the world, and to have the world crucified unto you! Galatians 6:14.” You may use this world, if God has given it to you; but you must “so use it, as not to abuse it! 1 Corinthians 7:29-31.” Flee from all occasions of evil, that you may be “found of God at last without spot, and blameless! 2 Peter 3:14.”

Charles Simeon

Psalm 119:34

“Give me understanding, and I shall keep your law; yes, I shall observe it with my whole heart!”

A spiritual knowledge essentially differs from the mere exercise of our intellectual powers. A man may have the richest stores of human knowledge, and the most discriminating faculty in various branches of science—and yet be under the dominion, the allowed dominion, of his own lusts and passions.

But spiritual knowledge is always accompanied with gracious dispositions; and for the sake of its practical effects alone is it to be desired. This appears from what Paul says respecting the intercessions which he continually offered before God in the behalf of his Colossian converts, “We do not cease,” says he, “to pray for you, and to desire that you may be filled with the knowledge of his will in all wisdom and spiritual understanding; that you may walk worthy of the Lord unto all pleasing, Colossians 1:9-10.”

In a foregoing part of this Psalm it might seem, as if knowledge alone had been the end for which David desired a spiritual illumination, “Open my eyes, that I may behold wondrous things out of your law!” But we see in our text, that he had far other ends in view; he longed for knowledge, only that he might have his soul the more enlarged by it to run the way of God’s commandments, “Give me understanding, and I shall keep your law; yes, I shall observe it with my whole heart.”

From these words we will take occasion to show,

I. How true wisdom will operate.

The provisional engagement which David entered into was no other than what must necessarily result from an answer to his petition. If God gives to any of us a spiritual understanding, we shall immediately begin:

1. To keep his law.

Whatever God has revealed in his Word will be a law unto us.

Has he bidden us to repent? We shall humble ourselves before him in dust and ashes.

Has he enjoined us to believe in his dear Son? We shall receive him into our hearts, and embrace him as all our salvation and all our desire.

Has he commanded us to obey his precepts? We shall endeavor to search out his will, and to conform ourselves to it in all things.

Whatever temptations may assault us, we shall not allow them to turn us aside from the path of duty.

Whatever opposition we may have to encounter, we shall hold on our way, determined to keep God’s law; yes, to “keep it to the end! verse 112.” This alone is true wisdom, Job 28:28. Yes, this is the first beginning of wisdom in the soul, Psalm 111:10.

2. To observe his law with our whole hearts.

There are two things which a spiritual understanding will most assuredly teach us, namely:
the beauty and excellency of God’s law,
the folly of rendering to it a merely partial obedience.

To an unenlightened mind many of God’s commands appear absurd; and men are ready to say of them, “This is a hard saying; who can hear it?” But, in the view of one who is taught of God, “there is no commandment grievous;” the scope of everything which God has spoken, is to produce the present and eternal happiness of his creatures. The language of every injunction is, Be holy, be happy. To attempt to lower any command to the standard of man’s opinion, or of our own wishes, is seen to be the most horrible foolishness; for, if we can deceive man, we cannot deceive God, “to him all things are naked and open.” As God knows the extent of his own commands, so he knows the precise measure of obedience which we pay to them, “He weighs,” not our actions only, but “our spirits” also.

Hence a partial obedience is the same kind of folly as if a man should request permission to take a poisoned cup, because it was sweet; or as if he should shut his eyes, and say, that no man can see him. Convinced of this, he begs of God to “put truth in his inward parts,” and desires to be “an Israelite indeed, in whom is no deceit.”

As from a root which is acknowledged to be good, we may anticipate a corresponding fruit; so from fruit that is excellent, we may infer with certainty the goodness of the root. In proof of this we will proceed to show:

II. Wherein its operation will approve itself to every reflecting mind.

The observing of God’s law with our whole hearts necessarily evinces the existence of true wisdom in the soul; because,

1. Obedience to God’s law is consonant with right reason.

What is disobedience, but a preferring of:
the creature to God,
the body to the soul,
and time to eternity?

And will anyone say that this is reasonable, or that it has even a shadow of reason in it? Reason requires the very reverse of this; and the yielding up of our soul and body to God, as a living sacrifice, is expressly called “a reasonable service, Romans 12:1.” If we consider ourselves only as the work of God’s hands, this kind of service is reasonable. But, if we consider ourselves as redeemed by the blood of God’s only dear Son, it is infinitely more reasonable; for, “having been bought with a price, we are not our own, but are bound to glorify God with our bodies and our spirits, which are God’s.”

2. Obedience to God’s law is conducive to our best interests.

We will concede, for argument sake, all that the slaves of pleasure can say in its behalf; yes, we will concede ten times more than its most infatuated votary ever ventured to assert. Having done this, we will ask, What good will it all do you in a dying hour, and at the bar of judgment? “Godliness,” we are told, “is profitable unto all things, having the promise of the life that now is, and of that which is to come.” But of ungodliness no such thing can be asserted. Granting, that the ungodliness may be of the least offensive kind; yes, that it shall be so subtle, as to assume the appearance, and to gain from many the applause of piety; still we ask: What will it avail in the day that God shall judge the world?

But it is not true, that the pleasures of sin are so great or so satisfactory. On the contrary, there is no comparison between the peace that flows from piety, and the gratifications that result from any criminal indulgence. “The work of righteousness is peace;” but “the way of transgressors is hard.” And, as to the eternal world, there can be no doubt. Inasmuch then as piety is most consonant with right reason, and most conducive to our best interests, it approves itself, beyond a possibility of doubt, the genuine offspring of true wisdom.

ADDRESS.

1. Those who live in the allowed violation of any one commandment.

The world may count you wise; yes, “if you are doing well unto yourselves, (that is, are advancing your own temporal interests,) all men will speak well of you, Psalm 49:18.” But what does God say of you? “They have forsaken the word of the Lord; and what wisdom is in them? Jeremiah 8:9.” Ah! what indeed? To the rich man, whose heart was elated with his temporal prospects, God said, “You fool!” and no better character will he assign to you. Think only with what an eye the heart-searching God beholds you; or what the angels think of your conduct; or what you yourselves will think of it in a little time; and you will be at no loss to form a right estimate of it. If you would be truly wise in God’s estimation, your obedience to him must be uniform and unreserved, Matthew 7:24-27. Deuteronomy 4:6.

2. Those who profess to be endued with true wisdom.

If “God has given us understanding,” then we must evidence it by the purity of our hearts and lives. But many there are, who can talk very fluently about religion, who yet are very far from being wise in the sight of God. Hear the judgment of God himself on this subject, “Who is a wise man, and endued with knowledge among you? Let him show out of a good conduct his works with meekness of wisdom. But if you have bitter envying and strife in your hearts (and these are no uncommon inhabitants with the professors of religion), lie not against the truth.” (Let proud, conceited, and contentious professors hear this. They are “liars against the truth.”) This wisdom descends not from above; but is earthly, sensual, devilish. “But the wisdom that is from above, is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy, James 3:13-17.” Here is the test of true wisdom; here is the evidence of a sound understanding. The man that is destitute of these gracious tempers, is in darkness even until now; but the man who from love to Christ is enabled to live in the habitual exercise of them, has surely an understanding heart, and is made wise unto salvation.

Charles Simeon