Sermon 74
Psalm 119:66. Teach me good Judgment, and Knowledge: for I have believed your Commandments.
The man of God had acknowledged that God had done good for him, now he begs the continuance of his goodness. God that has shown mercy, will show mercy; his treasure is not spent by giving, nor has he the less for communicating to the creature. Man will say, I have given you already, why do you trouble me any more? But God upbraids no man: the more frequent our suits are for grace, the more welcome we are. You have done good for your servant; and now again, Teach me good Judgment, and Knowledge: for I have believed your Commandments.
In the words observe 1. The blessing asked, Teach me good Judgment, and Knowledge. 2. The reason urged, for I have believed your Commandments.
I begin with the prayer or blessing asked, Teach me good Judgment, and Knowledge. Let us consider a little the different translation of this clause: the Septuagint has three words [in non-Latin alphabet], Goodness, Discipline, and Knowledge: others Bonitatem gustus & scientiae doce me, teach me goodness of taste, and knowledge: Vatablus bonitatem sensus, Ainsworth learn me goodness of reason, and knowledge. In the original Hebrew [in non-Latin alphabet] the Hebrew word signifies taste or savor, so it is translated Psalm 34:8. Oh taste and see that the Lord is good. The word also signifies behavior, as Psalm 34, Title; A Psalm of David when he changed his behavior before Abimelech. For a man is tasted by his carriage, and some think it may mean goodness of inclination or manners. I think we fitly translate it judgment, it being coupled with a word that signifies knowledge. Taste by a metaphor from the bodily sense being applied to the mind, as meats are discerned by the taste, so things by the judgment; and so that which David begs here is a good or exact judgment, or the faculty of judging well.
Doctrine. That a judicious sound mind is a great blessing, and should earnestly be sought of God by all that would please him.
The man of God renewing this request so often, and his calling it here good judgment, and knowledge, will warrant this observation; and sufficiently shows how good it is to have the mind illuminated and endowed with the true knowledge of things. In handling this point I shall show 1. What is the use of a sound mind. 2. Why this should be so often and earnestly asked.
1. What is the use of a sound mind. There is a threefold act of judgment. 1. To distinguish. 2. To determine. 3. To direct and order.
1. To distinguish and judge rightly of things that differ, that we may not mistake error for truth, and evil for good. So the apostle makes it the great work of judgment to discern between good and evil; (Hebrews 5:14) But strong meat belongs to those that are of full age, even those who by reason of use have their sense exercised to discern both good and bad. The things that are to be judged are true and false, right and wrong, necessary or indifferent, expedient or inexpedient, fit or unfit. For many things are lawful that are not expedient, (1 Corinthians 6:12) All things are lawful for me, but all things are not expedient, as to time, place, persons. Well then, judgment is a spirit of discerning of truth from falsehood, good from evil; that we may approve what is good, and disallow the contrary. So the spiritual man judges all things, (1 Corinthians 2:15). That is, though he has not an authoritative judgment, he has a judgment of discretion; and if he did stir up this gift of discerning, he might more easily understand his duty, and how far he is concerned in point of conscience, and in order to salvation. So (1 Corinthians 10:15) I speak as to wise men, judge what I say. The spiritually wise if they would awaken the gifts of grace received in regeneration, by diligence and prayer, and heedfulness of soul, might sooner come to a resolution of their doubts, than usually they do. As bodily taste does discern things savory from unsavory, profitable from noxious; so is judgment given us that we may distinguish between the poisons which the world offers in a golden cup to impure souls, and that wholesome spiritual milk which we suck out of the breasts of Scripture; between savory food and hurtful diet how neatly soever cooked. The soul's taste is more necessary than the body's, as the soul is the better part, and as our danger is greater, and errors there cost us dearer.
2. To determine and resolve; practicum dictamen, the taste of the soul is for God, that binds our duty upon us, when there is a decree issued forth in the soul, that after we know our duty there may be a resolvedness of mind never to swerve from it. First the distinguishing work proceeds, there is a clear and distinct approbation of God, then the determining follows; this is the [in non-Latin alphabet], (Acts 11:23) the purpose of heart. (2 Timothy 3:10) You have known fully my doctrine, manner of life, [in non-Latin alphabet], purpose. The form of this decree and resolution you have in (Psalm 73:28) But it is good for me to draw near to God. This in the soul has the authority of a principle; he that means to be a thorough Christian, must set the bent, and bias, and purpose of his heart strongly upon it. (Psalm 39:1) I said I will take heed to my ways. So (Psalm 32:5) I said I will confess my iniquities. These purposes have a powerful command upon the whole soul, to set it a working whatever they purpose with this strong decree, how backward soever the heart be otherwise. They will excite and quicken us, and admit of no contradiction; it is our judgments that lead us, and guide and poise us. A man may have knowledge and learning, and play the fool if his judgment be not biased: a man never takes any course but his judgment tells him it is best, and best for him all things considered. It is not men's knowledge that leads them, but their judgments say to their wills, this is not for me, the other conduces most to my profit, honor, or delight: but when the judgment is in some measure set toward God, then the man is for God.
3. To direct as well as to decree; so good judgment and knowledge serves for the right guiding of ourselves, and all our affairs. Many are wise in generals that err in particulars, and have a knowledge of principles, but their affairs are under no conduct. Particulars are nearer to practice, and very learned men are deceived in particulars: (Romans 2:20-22) An instructor of the foolish, a teacher of babes, who have the form of knowledge, and of the truth in the law: You therefore who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal? You who say a man should not commit adultery, do you commit adultery? You who abhor idols, do you commit sacrilege? Therefore besides the general rule, the knowledge of God's will, it is necessary to have the gift of discretion, when particulars are clothed with circumstances. There is an infinite variety of circumstances which requires a deal of prudence to determine them: a man may easily discourse general truths concerning God, ourselves, the state of the Church, the privileges of Christianity; but to direct them to particular cases, to govern our own hearts, and order our own ways, that is a harder thing; (Hosea 14, final verse) Whoever is wise and prudent, etc. (Proverbs 8:12) I, Wisdom, dwell with prudence; to direct is harder than to determine, or distinguish. It is easier to distinguish of good and evil in the general, to lay down conclusions upon the evidence of the goodness of the ways of God; but to reduce our knowledge to practice in all cases, that is the great work of judgment: that we may know what becomes the time, the place, the company where we are, and may have that ordering of our conversation rightly, (Psalm 50:23) to know how to carry ourselves in all relations, business civil, sacred, light, serious; that we neither offend in excess, nor defect; that we judge what is due to the Creator, and what is to be allowed to the creature; what is good, what is better, what is best of all; that we know how to pay reverence to superiors, how most profitably to converse with equals, what compassion to inferiors; how to do good to them, how to behave ourselves as husbands, wives, fathers, children. Wisdom makes us profitable in our relations, (1 Peter 3:7) Let husbands dwell with wives according to knowledge. There is much prudence and wisdom required to know how to converse profitably and Christianly with all that we have to do with. In short, how to love our friends in God, and our enemies for God; how to converse secretly with God, and to walk openly before men; how to cherish the flesh that it may not be unserviceable, yet how to mortify it that it may not grow wanton against the Spirit; how to do all things in the fear of God, in meats, drinks, apparel, recreations: when, and how to pray, what time for our callings, what for worship; when to speak, when to hold our peace; when to praise, and when to reprove; how to give, and how to take; when to scatter, when to keep back or withhold; and to order all things rightly requires a sound judgment: that we carry ourselves with that gravity and seriousness, that exactness and tenderness, that we may keep up the majesty of religion, and all the world may know that he is wise by whose counsel we are guided. But alas, where this sound judgment and discretion is wanting, we shall soon offend and transgress the laws of piety, charity, justice, sobriety. Piety and godliness will not be orderly, we shall either be guilty of a profane neglect of that course of duty that is necessary to keep in the life of grace, or turn religion into a sour superstition, and rigorous course of observances. Charity will not be orderly, we shall give to wastefulness, or withhold more than is meet, to the scandal or prejudice of the world towards religion. Not perform justice, we shall govern to God's dishonor, obey to his wrong, punish with too much severity, or forbear with too much lenity; our reproofs will be reproaches, our praises flattery. Sobriety will not be orderly, we shall deny ourselves our necessary comforts, or use them as an occasion to the flesh; either afflict the body and make ourselves unserviceable, or wrong the soul and burden and oppress it with vain delights. In short, even the higher acts of religion will degenerate; our fear will be turned into desperation, or our hope into presumption; our faith will be a light credulity, or our search after truth will turn into a flat skepticism or irresolution: our patience will be stupidity, or our constancy obstinacy: we shall either slight the hand of God, or faint under it; so that there is need of good judgment, and knowledge to guide us in all our ways.
2. Why this is so earnestly to be sought of God; the thing is evident from what is said already: but further,
1. Because this is a great defect in most Christians who have many times good affections, but no prudence to guide and order them; they are indeed all affection, but no judgment; have a zeal, but without knowledge; (Romans 10:3) Zeal should be like fire, which is not only fervidus, but lucidus, hot, but bright: a blind horse may be full of mettle, but he is ever and anon stumbling. Oh then should we not earnestly seek of God good knowledge, and judgment! The Spirit of God knows what is best for us; in the Scriptures he has composed prayers, (Philippians 1:9) This I pray, that your love may abound more and more in knowledge, and in all judgment. That our love and zeal should have a proportionable measure of knowledge and judgment going along with it. And (Colossians 1:9) That you may be filled with the knowledge of his will in all wisdom and spiritual understanding. And again, (Colossians 3:16) Let the word of God dwell in you richly in all wisdom. These places show that it is not enough to have warm affections, but we must have a clear and a sound mind.
2. The mischief which arises from this defect is so great to themselves, to others, and the Church of God.
1. To themselves.
1. Without the distinguishing or discerning act of judgment, how apt are we to be misled and deceived! They that cannot distinguish meats, will soon eat what is unwholesome; so if we have not a judgment to approve things that are excellent, and disapprove the contrary, our fancies will deceive us, for they are taken with every slight appearance, as Eve was deceived by the fruit because it was fair to see to (Genesis 3:6 with 2 Corinthians 11:3). For I fear lest by any means as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. Our affections will deceive us, for they judge by interest and profit, not duty and conscience. The affections are easily bribed by those bastard goods of pleasure, honor, and profit (2 Corinthians 4:4). In whom the God of this world has blinded the minds of them which believe not. The consent of the world will deceive us, for they may conspire in error and rebellion against God, and are usually the opposite party against God (Romans 12:2). And be not conformed to this world, but be you transformed by the renewing of your minds. Good men may deceive us; true and faithful ministers may err both in doctrine and manners, as the old prophet seduced the young one to his own destruction (1 Kings 13:18). He said to him, I am a prophet also, and an angel spoke to me by the word of the Lord, saying, Bring him back with you into your house, that he may eat bread, and drink water. But he lied to him. In what a woeful plight then are Christians if they have not a judgment, and a test to taste doctrines, and try things as the mouth tastes meats? How easily shall we take good for evil, and evil for good; condemning that which God approves, and approving that which God condemns?
2. Without the determining act of judgment how fickle and irresolute shall we be, either in the profession, or in the practice of godliness? Many men's religion lasts but for a pang, it comes upon them now and then, it is not their constant frame and constitution. For want of this purpose and resolute peremptory decree for the profession of godliness, there is an uncertainty, levity and wavering in religion; men take up opinions lightly, and leave them as lightly again. Light chaff is carried about with every wind (Ephesians 4:14). That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine by the slight of men, and cunning craftiness, whereby they lie in wait to deceive. If we receive the truth upon the credit of men, we may be led off again; and we shall be ready to stagger when persecution comes, especially if we see those men from whom we have learned the truth fall away: if we have not [illegible], a steadfastness of our own (2 Peter 3:17). Beware lest you also being led away by the error of the wicked, fall from your own steadfastness. Men should have a steadfastness proper to themselves, not stand by the steadfastness of another; the examples of others, the countenance or applause of the world, or the opinion of good men; but convincing reason by which their minds may be enlightened, and their judgments set for God. So for practice, we are off and on, unstable in all our ways; why? Because we content ourselves with some good motions before we have brought our hearts to this conclusion, to choose God for our portion, and to cleave to him: all in haste they will be religious, but sudden imperfect motions may be easily laid aside, and given over by contrary persuasions; but when our hearts are fixed upon these holy purposes, then all contrary solicitations and oppositions will not break us or divert us. Satan has small hopes to seduce or mislead a resolved Christian; loose and unengaged men lie open to him, and are ready to be entertained and employed by any new master.
3. Without the directing act of judgment, how easily shall we miscarry, and make religion a burden to ourselves, or else a scorn to the world? Want of judgment causes different effects, not only in divers, but in the same person: sometimes a superstitious scrupulousness, at other times a profane negligence; sometimes make conscience of all things, then of nothing; as the one wears off, the other succeeds; as the Devil cast the lunatic in the Gospel, sometimes into the water, sometimes into the fire; either fearful of sin in everything they do, or bold to run into all sin without fear. Whereas, a truth judiciously understood, would prevent either extreme. So again for want of judgment, sometimes men are transported by a fiery and indiscreet zeal, at other times settle in a cold indifference, and all things come alike to them; the way to prevent both is to resolve upon evidence (1 Thessalonians 5:21). Prove all things: hold fast that which is good. Certainly the clearer our judgment is, the more steadfast is our faith, the more vehement is our love, the more sound our joy, the more constant our hope, the more calm our patience, the more earnest our pursuit of true happiness; otherwise we shall never carry it evenly between vain presumption, and feigned reverence; between legal fear, and rash hopes; uncomely dejections, and a loose disregard of God. Wisdom is the faculty by which we apply that knowledge we have, to the end why we should have it.
2. It makes us troublesome to others, by preposterous carriage, rash censuring, needless meddling (Philippians 1:9-10). And this I pray, that your love may abound yet more and more in knowledge, and in all judgment; that you may approve things that are excellent; that you may be sincere and without offense till the day of Christ: our corruptions will otherwise break forth to the offense of others. An injudicious Christian increases the reproaches of the world, as if the servants of God were the troublers of Israel, by unseasonable reproofs, mistiming of duties, meddling with that which no ways pertains to him. All lawful things are not fit at all times, nor in all places, nor to be done by all persons. Much folly, indiscretion and rashness remains in the best, whereby they dishonor God, and bring religion into contempt.
3. They trouble the Church of God; it has suffered not only from the persecutions of enemies, but from the folly, rashness and indiscretion of its friends. There are different degrees of light, some babes, some young men, some grown persons in Christ Jesus. (1 John 2:13) I write to you fathers, because you have known him that is from the beginning. I write to you young men, because you have overcome the wicked one. I write to you little children, because you have known the Father: Now children have their fancies, and young men their passions, and old men their humors. When the one would prescribe to the other, they hurry all things into confusion: the injudicious generally seek to carry it, and would govern the world. In young ones there are great affections, but little knowledge and judgment; they have a great zeal, but little prudence to moderate it; and when this is joined with perverseness and contumacy, it is not easy to be said how much evil it brings to the Church of God: as a fiery horse routes the troop, and brings disorder into the army. The devil loves to draw things into extremes; to set gift against gift, prudence against zeal, the youth of Christianity against age, and so to confound all things, and so to subvert the kingdom of Christ by that comely vanity which is the beauty of it. In the general, all overdoing in religion is undoing.
The use is, let all this press us to seek this benefit of good judgment and knowledge. To this end,
1. Consider the value and necessity of it; without it we cannot regularly comfort ourselves in the promises, but it will breed a carelessness and neglect of our duty; nor fulfill the commandments of God, but it will breed in us a self-confidence and disvaluing of the grace of God; nor reflect upon our sins, but we shall be swallowed up of immoderate sorrow; nor suffer for the truth, but we shall run into indiscreet reasoning and oppositions, that will trouble all, and it may be, subvert the interest of religion in the world; or else grow into a loose uncertainty, leaping from one opinion into another. This uncertainty comes not so much, or not altogether from vile affection, as want of information in religion, professing without light and evidence, having more of affection than principles. There is a twofold injudiciousness, total or partial. 1. Total, when men are given up [〈 in non-Latin alphabet 〉], into a reprobate sense, or an injudicious mind; (Romans 1:28) when utterly incapable of heavenly doctrine, or discerning the things of the Spirit. This is one of God's heaviest judgments; that is not the case of any of you I hope. 2. Partial, and that is in us all: alas, we are ignorant of many things which we should know! at least we have not that discretion and prudence which is necessary for directing our faith, tempering our zeal, ordering and regulating our practice, which is necessary to avoid evil, to do good, or to do good well. Or if we have light, we have no sense or taste. Many never felt the bitterness of sin to purpose, or sweetness of righteousness; therefore we have need to cry to God, Lord give me good taste and knowledge.
2. If you would have it, you must ask it of God. We can have no sound knowledge till God teach it us. By nature we are all blind, ignorant, vain; after grace received, though our ignorance be helped, it is not altogether cured; you must still fetch it from heaven by strong hand. Without his Spirit we cannot discern spiritual things (1 Corinthians 2:14). The natural man receives not the things of the Spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned: that is chiefly, the main things of the gospel, and universally all things, so far as conscience and obedience to God is concerned in them. It is the unction must teach us all things (1 John 2:20). But you have an unction from the holy One, and you know all things: the things of God must be seen in the light of his own Spirit. The Spirit of God first gives us the desire of these things, and then satisfies us with them: it is the Spirit of God purifies this desire that it may be holy, as having a holy end; that we may avoid whatever is displeasing to God, and do whatever is pleasing in his sight; and that is the ready way to come to knowledge, and sound judgment. (John 17:17) Sanctify them through your truth: your word is truth. (John 3:21) He that does truth comes to the light, that his deeds may be made manifest, that they are wrought in God. Men that have a mind to maintain an opinion, or suffer an evil practice, are prejudiced and biased by the idol that is in their hearts; and so do not see what may be seen, and what they seem to search after. Therefore David urges this as an argument in the latter end of the text, I have believed your commandments: That is to say, Lord, I know this word is yours; and I am willing to practice all that you require. The great thing that is to be aimed about knowledge is, not only that we may know, and be able to jangle about questions, or that we may be known and esteemed for our knowledge, but that we may practice and walk circumspectly, and in evil days and times know what the will of the Lord is concerning us; to desire knowledge as those that know the weight and consequence of these things, as I shall show more fully hereafter. Those that would have good judgment and knowledge, must be willing to understand their duty, and practice all that God requires; that they may neither do things rashly, and without knowledge and deliberation, for then they are not good, however good they be in themselves. (Proverbs 19:2) Also, that the soul be without knowledge is not good; or doubtingly after deliberation: for he that doubts is in part condemned in his own mind. (Romans 14:23) And he that doubts, is damned if he eat. We must have a clear warrant from God, or else all is nought, and will tend to evil. Then it is the Spirit of God satisfies these desires, when we earnestly desire of him to be informed in the true and perfect way (John 6:45). They shall be all taught of God. He has suited promises to the pure and earnest desire of knowledge. Then it is the Lord who sends means, and blesses means; as he sent Peter to Cornelius (Acts 10), and Philip to the Eunuch (Acts 8). All is at his disposal, and he will not fail the waiting soul: He has made Christ to be wisdom for this very end and purpose, that he might guide us continually (1 Corinthians 1:30). But of him are you in Christ Jesus, who of God is made to us wisdom, and righteousness, and sanctification, and redemption.
3. You must seek it in the Word, that makes us wise to salvation; and by the continual study of it we obtain wisdom and discretion. There we have the best and safest counsel; it makes wise the simple (Psalm 19:7). No case can be put so far as it concerns conscience, but there you shall have satisfaction (Colossians 3:16): Let the word of God dwell in you richly, in all wisdom. You must not content yourselves with a cursory reading, but mark the end and scope of it, that you may be made completely wise, by frequent reading, hearing, meditation upon it, and conferring about it. There you find all things necessary to be believed, and practiced; therefore you must hear it with application, read it with meditation. 1. Hear it with application; the Lord blesses us in the use of instituted means; both light and flame are kept in by the breath of preaching. Where visions fail, the people perish, men grow brutish and wild. It is a dispute which is the sense of learning, the ear or the eye; by the eye we see things, but by reason of innate ignorance we must be taught how to judge of them (James 1:19): Therefore, my brethren, let every man be swift to hear, take all occasions. And we must still apply what we hear. Nunquid ego talis? (Romans 8:31) What shall we then say to these things? (Job 5, final verse) Lo, this we have searched, so it is; hear it, and know you it for your good. (Hebrews 2:3) How shall we escape, if we neglect so great salvation? Return upon your own heart. 2. Reading Scriptures is every man's work who has a soul to be saved. Other writings, though good in their kind, will not leave such a lively impression upon the soul. All the moral sentences of Seneca and Plutarch do not come with such force upon the conscience as one saying of God's Word. God's language has a special energy, here must be your study, and your delight (Psalm 1:2): His delight is in the Law of the Lord; and in his Law does he meditate day and night. (2 Timothy 3:16-17) All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished to all good works. These make you wise to salvation: your taste is not right when you relish and savor human writings, though never so good, more than the Word of God. A draught of wine from the vessel is more fresh and lively; that conviction which does immediately rise out of the Word is more prevailing. We suspect the mixture of passion and private aims in the writings of others, but when conscience and the Word are working together, we own it as coming from God himself. Besides, those that are studying, and reading, and meditating on the Word, have this sensible advantage, that they have promises, doctrines, examples of the Word ready and familiar upon all occasions: others are weak and unsettled because they have not Scriptures ready. In the whole work of grace you will find no weapon so effectual as the Sword of the Spirit. Scriptures seasonably remembered and urged are a great relief to the soul. No diligence here can be too much. If you would not be unprofitable, sapless, indiscreet with others, weak and comfortless in yourselves, read the Scriptures. We have sic scriptum est, against every temptation. Besides, you have the advantage to see with your own eyes the truth as it comes immediately from God, before any art of man, or thoughts of their head pass upon it, and so can the better own God in what you find.
4. Long use and exercise does much increase judgment, especially as it is sanctified by the Spirit of God. You get a habit of discerning, fixing, directing, guiding your ways, [⟨ in non-Latin alphabet ⟩] (Hebrews 5:14): Who by reason of use have their senses exercised to discern good and evil. As men of full age by long use and exercise of the senses of seeing, smelling, tasting, have acquired a more perfect knowledge to discern what food is good and wholesome, and what is unwholesome; so by much attention, studying, and meditation, men who have exercised the intellectual faculty to find out the scope and meaning of the Word of God, do attain a more discerning faculty; and understand better the truth of the Word; and can judge what doctrine is true, and what false; and more easily apprehend higher points when taught to them: they discern and know the differences of things to be understood. God's blessing does accompany use and frequent exercise, and make it effectual to this end; by degrees we come to a solidness.
5. Sense and experience does much increase judgment, when smarted for our folly, tasted the sweetness of conversing with God in Christ (1 Peter 2:3): If so be you have tasted that the Lord is gracious. Optima demonstratio est à sensibus. (Colossians 1:6) Which brings forth fruit, as it does also in you since the day you heard of it, and knew the grace of God in truth. God is not taught by experience, to whose knowledge all things are present, and at all times, and before all times; but we are. God is fain to teach us by briars and thorns, as Gideon taught the men of Succoth.
6. Avoid the enemies to it, or hindrances of it. I shall name two.
1. A passionate or willful addictedness to any carnal things. Most men live by sense, will, and passion, whereby they enthrall that wisdom which they have, and keep it in unrighteousness. Perit omne judicium cùm res transit in affectum. Truth is a prisoner to their sinful passions and affections; rejecting all thoughts of their future happiness. A man cannot be wise to salvation, and passionately addicted to any temporal interest.
2. Pride that makes us either rash, or presumptuous; either not using a due consideration, or not humble enough to subject our minds to it. Besides, we cast off God's assistance — the humble and meek will he guide in judgment; the meek will he teach his way (Psalm 25:9). Men that lean on their own understandings, reject him (Proverbs 3:5-6): Trust in the Lord with all your heart; and lean not to your own understanding: In all your ways acknowledge him, and he shall direct your paths.
