Sermon 78

Psalm 119:68 — Teach me your statutes.

Secondly, we come to David's petition, Teach me your statutes; which I shall be brief in, because it does often occur in the verses of this Psalm. David's petition is to understand the Word, that he might keep it: teaching brings us under the power of what is taught, and increases sanctification both in heart and life, as well as illumination or information.

Doctrine. One chief thing which they that believe, and have a sufficient apprehension of God's goodness, should seek of him in this world is, understanding, and keeping the way of salvation.

This request is enforced out of the former title and appellation.

1. Because the saving knowledge of his will is one principal effect of his bounty and beneficence. As he shows love to man above other creatures, in that he gave him such a life as was light (John 1:4), that is, had reason and understanding joined with it; so to his people above other men, that he has given them a saving knowledge of the way of salvation since sin (Psalm 25:8): Good and upright is the Lord, he will teach sinners the way. It is a great discovery of God's goodness that he will teach sinners, a favor not vouchsafed to the fallen angels; it is more than if he gave us the wealth of the whole world — that will not conduce to such a high use and purpose as this. More of his goodwill and special love is seen in this, to teach us the way how to enjoy him. Eternal life is begun by this saving knowledge (John 17:3): And this is life eternal, that they might know you the only true God, and Jesus Christ whom you have sent.

2. This is one principal way whereby we show our sense of God's goodness. That is a true apprehension of God's goodness which gives us confidence and hope of the saving fruits of it. When the oftener we think of it, the more of sanctification we seek to draw from this fountain of goodness. That is an idle speculation that does not beget trust: an empty praise, a mere compliment that does not produce a real confidence in God, that he will give us spiritual blessings when we heartily desire them. True knowledge of God's name breeds trust (Psalm 9:10): They that know your name will put their trust in you; and more particularly for this kind of benefit. It is a general encouragement (Matthew 7:11): If you then being evil, know how to give good gifts to your children — how much more shall your Father which is in heaven give good things to them that ask him? But it is limited to the Spirit (Luke 11:13): If you being evil, know how to give good gifts to your children — how much more shall your heavenly Father give the Spirit to them that ask it? Without this faith, there is no commerce with God.

3. It is an argument of the good temper of our souls, not to serve our carnal turns, but promote the welfare of our souls, when we would enjoy and improve the goodness of God to get this benefit.

1. They are affected according to the value of the thing. Of all the fruits of God's goodness which a holy man would crave for himself, and challenge for his portion, this he thinks fittest to be sought — sanctifying grace to understand and keep the law. If this be not the only, yet it is the chiefest benefit which they desire in the world. For other things, let God deal with them as he will; but they value this among the greatest things which God bestows on mankind. Observe here how much the spirit of God's children differs from the spirit of the world; they account God has dealt well with them when he bestows upon them wealth and honor (Psalm 4:6): Who will show us any good? But the other desire grace to know God's will, and to serve and please him — there is the thing they desire and seek after, as suiting their temper and constitution of soul. A man is known by his desires, as the temper of his body by his pulse.

2. They would not willingly sin against God, either out of ignorance, or perverse affections; therefore if God will direct them and assist them in the work of obedience, their great care and trouble is over. It is a good sign that a man has a simple honest spirit, when there is rooted in his heart a fear to offend God, and a care to please him. He may err in many things, but God accepts him as long as seeking knowledge in order to obedience (Ephesians 5:15-17). All that God requires both for matter and manner is, that we would not comply with sin; seeing the time is evil, and full of snares, we should not be unwise in point of duty.

3. They have a holy jealousy of themselves. David desired to use every condition well, whether he were in prosperity or trouble. The context speaks of afflictions that were sanctified; but a new condition might bring on a new alteration in the soul. Prosperity would make him forget God, and trouble overwhelm him if God did not teach him. In whatever state we may be, we must desire to be taught of God, otherwise we shall fail (Philippians 4:11-12): For I have learned in whatever state I am, therewith to be content. I know how to be abased, and how to abound — everywhere, and in all things I am instructed. Unless the Lord guide us, we shall be as Ephraim was, a cake not turned (Hosea 7:8), baked but on one side, quite dough and raw on the other side — failing in the next condition, though passed over one well.

4. A sense of the creature's mutability. Comparing it with the former verse, I observe, that though he kept God's commandments, yet he craves further grace, and desires that he may be still taught, because he knew not all that he might know, and was ready to err both in practice and judgment: and this must teach us to desire God's guidance and direction, not only when we have erred, but when we do well. Many when they have smarted for their errors, will desire God to teach them; but David kept this continual dependence upon God for daily grace, both for turning away of evil, and also for doing good (Proverbs 3:5-6): Trust in the Lord with all your heart; and lean not upon your own understanding: in all your ways acknowledge him, and he shall direct your paths — which we are to follow in our places and callings. We are apt to ascribe too much to our present frame and resolutions; God must still be called to for his counsel and blessing in every business.

5. An Evangelical Frame. He pleads not merit, appeals not to justice, but to God's grace and goodness. This should be the special groundwork of our prayers: the Lord does all to the praise of his glorious grace (Ephesians 1:7), and he will not have that glory infringed, either in part or in whole. The Spirit of God is very tender of it in Scripture, and we should be very tender of it in our addresses to God, that all conceits of our own worth be laid aside, and that we wholly fly to God's goodness and mercy. The whole work of sanctification from its first step to its last period is all of grace; all must be ascribed to God's free goodness.

6. The will of God revealed in Scripture is a subject that is never perfectly known. While we are in the way to glory there is always some new thing to be learned of it, and from it, even by those that are the greatest proficients in the knowledge of it; and therefore we must be still scholars in this school, and when we have learned never so much we must still be learning more. This is continued lasting work, for David is ever and anon at his old request, Lord, teach me your statutes; and not without reason, since [reconstructed: it is] not sufficient to know God's will in some few great and weighty actions of our [reconstructed: lives], but in all, whether of greater or lesser concernments. And when we know generals, yet we are so apt to err in particular cases, and since the commandment of God is [reconstructed: so] exceeding broad (Psalm 119:96), every day we may see more into it, and may be more fully informed of the mind of God. We every day see more in a promise than we did before, in a precept than we did before; therefore the Apostle says (1 Corinthians 8:2), And if any man think that he knows anything, he knows nothing yet as he ought to know.

Use. Here is a pattern and precedent for us, especially now we have engaged our souls to God; let us seek this directive grace. It implies pardon, and that makes way for joy and comfort; for God teaches pardoned sinners. A sure light and direction prevents many troubles of spirit and anxious doubts; it is a pledge and assurance of our getting home to God; those whom God guides are sure to be safe in the issue.

First, it shows what should be the matter of our prayers; David begs not to increase him in riches and honors, nor to flow in temporal delights. No, if God would show himself a good God to him, he desires it may be in giving him the spirit of understanding and some increase of holiness; this he would take as the principal sign of God's favor and grace to him. The world generally implores God's goodness to another end; they think they are dealt liberally with when every man has his lust satisfied; they pray from the intemperance of the flesh. But David professes it was enough to him, if he might find God answering him in that one thing which most others neglect and pass by in their prayers, or if they mention it, it is for fashion's sake, and to comport with the usual way of praying. But because there is great deceit, and we often pray for what we have no mind to have granted, let us see if this be our temper.

1. We must discover it in our thanksgiving and blessing God for this gift, though he denies us other things which make a fair show in the world (Matthew 11:25-27). At that time Jesus answered and said, I thank you, O Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent, and have revealed them to babes: even so Father, for so it seemed good in your sight. All things are delivered to me of my Father; and no man knows the Son but the Father: neither does any man know the Father, save the Son, and whoever the Son will reveal him to. Christ shows that the mystery of grace is at God's disposing, who manifests it as he sees good; that if he has cut us short in other things, and been liberal to us in this, we should not only be contented, but highly thankful. And however contemptible we may be in the world, yet it is matter of praise and thanksgiving, in that God has bestowed his grace and love to us according to his will and pleasure.

2. By our patience and contentedness in the want and loss of other things for this thing's sake — want, if God's providence be so; loss, if occasioned by our adherence to truth. As for want, we have no reason to envy carnal men (Psalm 17:14-15): From men which are your hand, O Lord, from men of the world, which have their portion in this life, and whose belly you fill with your hidden treasure: they are full of children, and leave the rest of their substance to their babes. But as for me, I will behold your face in righteousness: I shall be satisfied when I awake with your likeness. We have no reason to repine; our present condition of entertaining communion with God in a practice of holiness counterbalances all their happiness. Especially our future hopes, to increase in knowledge and abound in the work of the Lord: and to own and stand up for a hated and despised truth, will bring more comfort to our souls than all the pleasure the wicked have in their sensual delights. Are they the happy men that go on in opposition against the ways of God? (Proverbs 3:31-33) Envy not the oppressor, and choose none of his ways: for the perverse is an abomination to the Lord; but his secret is with the righteous. The curse of the Lord is in the house of the wicked; but he blesses the habitation of the just. They are not happier than the godly; it is a greater happiness to know more of God's mind than anything they enjoy (John 15:15): Henceforth I call you not servants, for the servant does not know what his Lord does: but I call you friends; for all things that I have heard of my Father, I have made known to you.

3. By our constancy in prayer, and earnest supplication to know more of the mind of God. They will not be put off with other things; God gave the Spirit to the rest of the Apostles, but he gave the purse to the Son of Perdition. Men may have a fit of devotion in their prayers, but their general course is not answerable; (Matthew 6:33) First seek the Kingdom of God: if we seek it in good earnest, we shall show it in our conversations and demeanors. (Proverbs 4:7) Wisdom is the principal thing, therefore get Wisdom; and with all your getting get understanding. This must be the chiefest thing that bears sway in our endeavors, that we may know more of God's mind in following our suits unceasingly, we must not be put off; though God gives other things, you must not cease your importunity.

Lord, I expect something else from your goodness; see (Psalm 119:132-133) Look upon me, and be merciful to me, as you used to do to them that fear your Name. Order my steps in your Word, and let no iniquity have dominion over me. And (Psalm 27:7) Hear me, O God, when I cry with my voice, have mercy upon me, and answer me. If we do not suffer this desire to languish and die, but still it be recommended to God daily; my business is rightly to understand and perfectly to do your Will; this is my one and great request which I will ever and ever urge; I cannot give over this prayer till you are all in all, and show me the utmost of your bounty. We desire many things, but we are soon put out of the humor; as children that seem passionately and pettishly to desire a thing, but by presenting other things to them, they are diverted and stilled; but 'tis not so with God's people. As Naomi said of Boaz, (Ruth 3:18) For the man will not be in rest, until he have finished the thing this day: So a child of God will not be satisfied, till his desire be in some measure accomplished.

Secondly, in what manner we should pray.

1. With earnestness: slight prayers bespeak their own denial; (Proverbs 2:1-5) My son, if you will receive my words, and hide my commandments with you; So that you incline your ear to wisdom, and apply your heart to understanding: indeed, if you cry after knowledge, and lift up your voice for understanding: If you seek her as silver, and search for her as for hidden treasures: Then you shall understand the fear of the Lord, and find the knowledge of God.

2. With confidence; he is used to do it for you. Ask nothing contrary to his nature; we should come with a confidence of succeeding; there is in him a propensity and inclination to help us. What would you do to a hunger-bitten child if he comes to you for a knife or an apple? You would deny him them, but not meat to satisfy his hunger. If for bread to play with, or meat when he has enough, you would deny him, not gratify his fancy; if he comes to be taught his book, you would readily hear him. So when we come not for temporal things, but spiritual comforts, when spiritual comforts are not asked out of course, and for form's sake, indeed, not only for comforts, but necessary grace to do his will; surely it cannot be that he should cast off them that love him, and would fain be conformed to his will; that come humbly, and long, and pray, and seek for his grace.

3. That this confidence must be evangelical; he sets before his eyes God's goodness or readiness to be gracious to all that call upon him; so that all the hope we have to prevail should not be taken from anything in us, but something in God himself. We must expect and ask blessings from God, for God, and because of God's sake; it is not for any good we deserve, or have done, or can do, that God takes care of his weak foolish children, but for the glory of his name, his grace and constant goodness. God is our fountain, our reasons are his goodness, our end his glory. This is the true way of addressing ourselves to God, deprecating sins for which he may harden us, and remembering his mercies on which we ground our hope. So does David, (Psalm 25:5-6) Lead me in your truth, teach me; for you are the God of my salvation, on you do I wait all the day. Remember, O Lord, your loving kindness, and your mercies; for they have been ever of old. His eternal love is assigned as the cause of all. (Psalm 23:3) He leads us in paths of righteousness for his name's sake.

Thirdly, what should be the grounds and impelling principle of prayer.

1. A strong bent to please God; and that all your affections and actions may be ordered so as to be acceptable in his sight. Those that stand in awe of God, are loath to offend him, they may expect direction and light in all difficult cases; (Psalm 25:12) What man is he that fears the Lord? He will teach him in the way that he will choose. (verse 14) The secret of the Lord is with them that fear him; and he will show them his covenant.

2. A desire to enjoy him, for these things are valuable as they lead us to God. Our solid joy lies not in outward things, but in our communion with God; (Psalm 139:24) Lead me in the way everlasting. And (Psalm 73:24) You will guide me by your counsel, and afterward receive me to your glory. Their business is to be happy hereafter; and well guided here, that they may attain that happiness. Now there is an inseparable connection between our walking in the time of this life, and being received into Heaven after this life; and he that is resolved to walk by the rule of God's direction, may promise himself to be received into glory after his journey is ended. So (Psalm 43:3) Send out your light and your truth; to lead me to your holy hill. They would fain take the nearest way to Heaven, and follow God's counsel in all things. We have his Word continually to guide us in this way, but we need also the assistance of his Spirit. The promised rest is much in their eye, and does mightily prevail with them; they would have God to be their guide here, that he may be their rest hereafter.