Sermons, Sermon 15
SERMON, XV.
Psal. CXIX. 32. I will run the way of thy Commandments, when thou shalt enlarge my heart.
TO desire ease and happiness, under a general representation of it, is a thing of more easie and general perswasion. There is somewhat in Nature to help the argument, but to find beauty in, and be taken with the very way of holiness that leads to it, is more rare, and depends on a higher principle. Selflove inclines a man to desire the rest of Love, but to love and desire the labour of Love, is love of a higher and purer strain. To delight, and be chearful in obedience, argues much love as the spring of it; that is the thing the holy Psalmist doth so plentifully express in this Psalm, and he is still desiring more of that sweet and lively affection that might make him yet more abundant in action. Thus here, I will run, &c. He presents his desire and purpose together, the more of this Grace thou bestowest on me, the more service shall I be able to do thee.
This is the top of his ambition, while others are seeking to enlarge their Barns, their Lands, or Estates, or Titles, Kings to enlarge their Territories or Authority, to incroach on Neighbouring Kingdoms, or be more absolute in their own; instead of all such Enlargements, this is David's great desire, An enlarged heart to run the way of Gods Commandments.
And these other (how big soever they sound) are poor narrow desires; this one is larger, and higher than them all, and gives evidence of a heart already large; but as it is miserably in those, 'tis happy in this, much would still have more.
Let others seek more Money, or more Honour. Oh the blessed choice of that Soul that is still seeking more Love to God, more affection, and more ability to do him service, that counts all days and hours for lost, that are not employed to this improvement, that hears the Word in publick, and reads it in private for this purpose, to kindle this love, or to blow the sparkable, if any there be already in the heart, to raise it to a clear flame, and from a little flame to make it burn yet hotter, and purer, and rise higher. But, above all means, is often presenting this in Prayer to him, on whose influence all depends, in whose hand our hearts are, much▪ more than in our own; it follows him with this desire, and works on him by his own interest, though there can be really no accession of gain to him by our services; yet he is pleased so to account with us as if there were, therefore we may urge this: Lord give more, and receive more, I will run the way of thy Commandments when thou shalt enlarge my heart:
We have here in the words a required disposition, and a suitable resolution. The disposition relates to the resolution, as the means of fulfilling it, and the resolution relates to the disposition, both as the end of desiring it, and as the motive of obtaining it. The resolution occurs first in the words.
I will run, &c.] The way resolved on, is that of Gods Commandments, not the road of the polluted World, not the crooked ways of his own heart, but the High▪way, the Royal way, the straight way of the Kingdom, and that in the Notion of Subjection and Obedience, the way of thy Commandments. This man naturally struggles against and repines at, to be limited and bounded by a Law is a restraint, and a vain man could possibly find in his heart to do many of the same things that are commanded, but he would not be ty'd, would have his liberty, and do't of his own choice. This is the enmity of the carnal mind against God, as the Apostle expresses it, it is not subject to the Law of God, neither can it be; it breaks these Bonds, and casts away the Cords of his Authority. This is Sin, the transgression of a Law, and this made the first Sin so great, though in a matter one would think smal, the eating of the Fruit of a Tree; 'twas rebellion against the Majesty of God, casting off his Law and Authority, and aspiring to an imagin'd Self-Deity. And this is still the treasonable Pride, or Independency, and Wickedness of our Nature, rising up against God that formed us of nothing.
And this is the power and substance of Religion, the new Impress of God upon the heart, and Obedience and Resignment to him, to be given up to him as entirely his, to be moulded and ordered as he will, to be subject to hi… Laws and Appointments in all things, to have every Action, and every Word, under a Rule and Law, and the penalty to be so high, Eternal Death. All this to a carnal or haughty mind is hard; not only every Action and Word, but even every Thought too must be subject; not so much2 Cor. 10. 5. as thought free, every thought brought into Captivity, as the Apostle speaks. And so the Licentious mind accounts it, not only the Affections and Desires, but the very Reasonings and Imaginations are brought underforeign. this Law.
Now to yield this as reasonable, and due to God, to own his Soveraignty, and to acknowledge the Law to be Holy, Just and Good, to approve, yea, to love it, even there where it most contradicts, and controuls our own corrupt Will, and the Law of Sin in our Flesh; this is true Spiritual Obedience, to study and enquire after the Will of God in all our ways, what will please him, and having found it, to follow that which is here called the way of his Commandments; to make this our way, and our business in the World, and all others things but Accessaries, and By-works; even those lawful things that may be taken in, and used as helps in our way. As the Disciples passing through the Corn pluckt the Ears, and did eat in passing, as a By-work, but their business was to follow their Master. And whatsoever would hinder us in this way, must be watched and guarded against; to reject that we must either remove and thrust it aside; or if we cannot do that, yet we must go over it, and trample it under foot, were it the thing, or the person that is dearest to us in the World; till the heart be brought to this state and purpose, it is either wholly void of, or very low and weak in the Truth of Religion.
We place Religion much in our accustom'd performances, to coming to Church, hearing and repeating of Sermons, and praying at home, keeping a road of such and such Duties. The way of Gods Commandments is more in doing than in discourse. In many, Religion evaporates it self too much out by the Tongue, while it appears too little in their ways. Oh! but this is the main, one Act of Charity, Meekness, or Humility, speaks more than a days discourse. All the means we use in Religion are intended for a further end, which if they attain not they are nothing. This end is to mortifie and pur…fie the heart, to mould it to the way of Gods Commandments in the whole tract of our lives, in our private converse one with another, and our retired secret converse with our selves, to have God still before us, and his Law our Rule in all we do, that he may be our meditation▪ Day and Night, and that his Law may be our Counsellour, as this Psalm hath it, to regulate all our Designs, and the Works of our Callings by it. To walk soberly, and godly, and righteously in this present World, to curb and cross our own Wills where they cross Gods, to deny our selves our own Humour and Pride, our Passions and Pleasures, to have all those subdued, and brought under, by the Power of the Law of Love within us. This, and nothing below this, is the end of Religion. Alas! amongst multitudes that are called Christians, some there may be that speak and appear like it, yet how few are there that make this their business, and aspire to this, The way of Gods Commandments▪
His intended course in this way, he expresses by running; 'tis good to be in this way even in the …lowest motions, Love will creep where it cannot go. But if thou art so indeed, then thou wilt long for a swifter motion; if thou do but creep, be doing, creep on, yet desire to be enabled to go; if thou goest, but yet halting, and lamely, desire to be strengthned to walk straight, and if thou walkest, let not that satisfie thee, desire to run. So here David did walk in this way; but he earnestly wishes to mend his pace, he would willingly run, and for that end he desires an enlarged heart.
Some dispute and descant too much whether they go or no, and Childishly tell their steps, and would know at every pace whether they advance or no, and how much they advance, and thus amuse themselves, and spend the time of doing, and going, in questioning and doubting. Thus it is with many Christians, but it were a more wise and comfortable way, to be endeavouring onwards, and if thou make little progress, at least to be desiring to make more; to be praying and walking. And praying that thou mayest walk faster, and that in the end thou mayest run, not satisfied with any thing attained, but yet by that unsatisfiedness not to be so dejected as to sit down, or stand still, but rather excited to go on. So it was with St. Paul, Philip. 3. 13. Forgetting these things which are behind, and reaching forth unto those things which are before, I press forward. If any one thinks that he hath done well andforeign. run far, and will take a pause, the great Apostle is of another mind, Not as if I had attained. Oh no! far from that, he still sets forward, as if nothing were done, as a Runner, not still looking back how much he hath run, but forward to what he is to run, stretching forth to that, inflamed with frequent looks at the mark and end; some are retarded by looking on what is past, as not satisfy'd, they have done nothing as they think, and so stand still discontented; but even in that way, it is not good to look too much to things behind, we must forget them rather and press onwards.
Some, if they have gone on well, and possibly run a while, yet if they fall, then they are ready, in a desperate Malecontent, to lie still, and think all is lost; and in this peevish fretting at their falls, some men please themselves, and take it for Repentance, whereas indeed it is not that, but rather Pride and Humour; Repentance is a more submissive humble thing. But this is that which troubles some men, at their new falls, especially if after a long time of even walking or running (as they think) their project is now spoiled, their thoughts are broken off, they would have had somewhat to have rejoiced in, if they had still gone on to the end, but being disappointed of that, they think they had as good let alone, and give over. Oh! but the humble Christian is better taught, his falls teach him indeed to abhor himself, they discover his own weakness to him, and empty him of Self-trust, but they do not dismay him to get up and go on, not boldly and carelessly forgetting his fall, but in the humble sense of it walking the more warily, but not the less swiftly; yea, the more swiftly too, making the more haste to regain the time lost by the fall. So then if you would run in this way, depend on the strength of God, and on his Spirit, leading thee, that so thou mayest not fall, and yet if thou dost fall, arise; and if thou art plunged in the mire, go to the Fountain opened for Sin and Uncleanness, and wash there, bemoan thy self before thy Lord; and if hurt, and bleeding by thy fall, yet look to him, desire Jesus to pity thee, and bind up, and cure thy Wound, washing off thy Blood, and pouring in of his own.
However it is with thee, give not over, faint not, run on; and that thou mayest run the more easily and expeditely, make thy self as light as may be, lay aside every weight, Heb. 12. 1, 2. Clog not thy self with unnecessary burdens of Earth, and especially lay aside that, that of all other things weighs the heaviest, and cleaves the closest; the Sin that so easily besets us, and is so hardly put off us, that folds so connaturally to us, and we therefore think will not hinder us much. And not only the Sins that are more outward, but the inner close-cleaving Sins, the sin that most of all sits easily to us, not only our Cloak, but our inner Coat, away with that too, as our Saviour says in another case, and run the race set before us, our appointed Stage, and that with patience, under all oppositions, and discouragements from the World without, and Sin within. And to encourage thee in this, look to such a Cloud of Witnesses that compasseth us about to further us; as Troubles, Tentations, and Sin, do to hinder us, they encountered the like sufferings, and were encounter'd with the like sins, and yet they run on and got home. Alexander would have run in the Olympick Games if he had had Kings to run with; now in this race, Kings, and Prophets, and Righteous Persons run; yea, all are indeed a Kingly Generation, each one Heir to a Crown as the prize of this Race.
And if these encourage thee but little, then look beyond them, above that Cloud of Witnesses, to the Son, the Son of Righteousness; looking off from all things here, that would either entangle thee▪ or discourage thee, taking thine eye off from them, and looking to him that will powerfully draw thee, and animate thee. Look to Jesus not only as thy Fore-runner in this Race, but also as thy Undertaker in it, the Author and Finisher of our Faith; his attaining the end of the Race is the pledg of thy attaining, if thou follow him chearfully on the same encouragements that he lookt to, who for the Joy that was set before him, endured the Cross, and despised the Shame, and is now set down at the Right Hand of God.
When thou shalt enlarge my heart.] In all beings, Nature is the principle of motion, and according as it is more or less perfect in its kind, those motions that flow from it, are more or less vigorous. Therefore hath the Psalmist good reason, to the end his Spiritual Course may be the stedfaster, and the faster, to desire that the principle of it, the heart, may be more enabled and disposed, which here he expresses by its being enlarged.
What this enlargement of the heart is, a mans own inward sense should easily explain to him; sure it would, did men reflect on it, and were they acquainted with their own hearts, but the most are not; they would find the Carnal natural heart, a narrow contracted hampered thing, bound with Cords and Chains of its own twisting and forging, and so incapable of walking, much less of running in this way of Gods Commandments, till it be freed and enlarged.
The Heart is taken generally in Scripture, for the whole Soul, the Understanding, and Will, in its several affections, and motions; and the speech being here of an enlarged heart, it seems very congruous to take it in the most enlarged sense.
It is said of Solomon, that he had a large heart (the same word that's here) as the sand of the Sea shoar; that is, a vast comprehensive Spirit, that could fathom so much of Nature, greater and lesser things. He spoke of Trees, from the Cedar in Lebanon, to the Hysop in the Wall, and of great Beasts, and small creeping things.
Thus I conceive, the enlargement of the heart compriseth the inlightning of the Understanding; there arises a clearer light there, to discern Spiritual things in a more Spiritual manner, to see the vast difference betwixt the vain things the World goes after, and the true solid delight that is in the way of Gods Commandments; to know the false blush of the pleasures of Sin, and what deformity is under that painted Mask, and not be allured by it; to have enlarged apprehensions of God, his excellency, and greatness, and goodness; how worthy he is to be obeyed and served. This is the great dignity and happiness of the Soul, all other pretensions are low and poor, in respect of this. Here then is enlargement to see the purity and beauty of his Law, how just and reasonable, yea, how pleasant and amiable it is, that his Commandments are not grievous, that they are Beds of Spices, the more we walk in them, still the more of their fragrant smell and sweetness we find.
And then consequently, upon the larger and clearer knowledge of these things, the heart dilates it self in affection, the more it knows of God, still the more it loves him, and the less it loves this present World; Love is the great enlarger of the heart to all obedience. Then nothing is hard, yea, the harder things become the more delightful.
All love of other things doth pinch and contract the heart, for they are all narrower than it self, it is framed to that wideness in its first Creation, capable of enjoying God, though not of a full comprehending him; therefore all other things gather it in, and straighten it from its natural size, only the Love of God stretches and dilates it, he is large enough for it, yea, it, in its fullest enlargement, is infinitely too narrow for him. Do not all find it, if they will ask themselves, that in all other loves and pursuits in this World, there is still somewhat that pinches? The Soul is not at its full size, but as a Foot in a straight Shoe, is somewhere bound and pained, and cannot go freely, much less run, though another that looks on cannot tell where, yet each one feels it. But when the Soul is set free from these narrow things, and is raised to the love of God, then is it at ease, and at large, and hath room enough; 'tis both elevated and dilated. And this word signifies both a high raised Soul, and is sometimes taken for proud and lofty, but there is a greatness and height of Spirit in the Love of God, and Union with him, that doth not vainly swell and lift it up, but with the deepest humility, joins the highest and truest Magnanimity; it sets the Soul above the Snares that lie here below, in which most men creep and are intangled, in that way of life that is on high to the Just, as Solomon speaks.
Good reason hath David to join these together, and to desire the one as the spring and cause of the other. An enlarged heart, that he might run the way of Gods Commandments.
Sensible Joys and Consolations in God, do encourage and enlarge the heart, but these are not so general to all, nor so constant to any. Love is the abounding fixed spring of ready Obedience, and will make the heart chearful in serving God, even without those felt comforts, when he is pleased to deny, or withdraw them.
In that course or race, is understood constancy, activity, and alacrity, and all these flow from the enlargement of the heart:
1. Constancy: A narrow enthralled heart, fetter'd with the love of lower things, and cleaving to some particular sins, or but some one, and that secret, may keep foot a while in the way of Gods Commandments, in some steps of them, but it must give up quickly, is not able to run on to the end of the Goal, but a heart that hath laid aside every weight, and the most close-cleaving and besetting sin, as it is in that place to the Hebrews, hath stript it self of all that may faulter or intangle it, it runs, and runs on, without fainting or wearying, 'tis at large, hath nothing that pains it in the race.
2. Activity: Not only holding on, but running, which is a swift nimble race; it stands not bargaining and disputing, but once knowing Gods mind, there is no more question or demur. I made haste and delayed not, as in this Psalm, the word is, Did not stay upon, why, and wherefore, he stood not to reason the matter but run on. And this love, enlarging the heart, makes it abundant in the work of the Lord, quick and active, dispatching much in a little time.
3. Alacrity: All done with chearfulnes, so no other constraint is needful, where this overpowering sweet constraint of love is; I will run, not be hail'd, and drawn as by force, but skip and leap, as the Evangelick promise is, that the Lame shall leap as an Hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desart, Isaiah 35. 6. The Spouse desires her Beloved to hasten as a Roe and Hind on the mountains of Spices, and she doth so, and each faithful Soul runs towards him, to meet him in his way.
It is a sad heavy thing to do any thing as in obedience to God, while the heart is straightned, not enlarged towards him by his Divine Love, but that once taking possession, and enlarging the heart, that inward principle of obedience, makes the outward obedience sweet, 'tis then a natural motion; indeed, the Soul runs in the ways of God as the Sun in his course, which finds no difficulty, being naturally fitted and carried to that motion, he goes forth as a Bridegroom, and rejoiceth as a strong man to run a race.
This is the great point that our Souls should be studious of, to attain more evenness, and nimbleness, and chearfulness, in the ways of God, and for this end we ought to seek above all things, this enlarged heart; 'tis want of this makes us bog, and drive heavily, and run long upon little ground. Oh! my Beloved, how shallow and narrow are our thoughts of God? Most (even of those that are truly Godly) yet are led on by a kind of instinct, and carried they scarce know how, to give some attendance on Gods Worship, and to the avoidance of gross Sin, and go on in a blameless course; 'tis better thus, than to run to excess of Riot, and open Wickedness, with the Ungodly World. But, alas! this is but a dull, heavy, and Languid motion, where the heart is not enlarged by the daily growing Love of God; few, few are acquainted with that delightful Contemplation of God, that ventilates and raises this flame of Love, petty things bind and contract our Spirits, so that they feel little joy in God, little ardent active desire to do him Service, to Crucifie Sin, to break and undo Self-love within us, to root up our own Wills to make room for his, that his alone may be ours, that we may have no Will of our own, that our daily work may be to grow more like him in the Beauty of Holiness. You think it a hard saying to part with your Carnal Lusts, and Delights, and the common ways of the World, and to be ty'd to a strict exact Conversation all your days. But oh! the reason of this is, because the heart is yet straightned, and enthralled by the base Love of these mean things, and that is from the ignorance of things higher and better. One glance of God, a touch of his love will free and enlarge the heart, so that it can deny all, and part with all, and make an entire renouncing of all, to follow Him; it sees enough in Him, and in Him alone, and therefore can neither quietly rest on, nor earnestly desire any thing beside Him.
Oh! that you would apply your hearts to consider the excellency of this way of Gods Commandments; our wretched hearts are prejudiced, they think it melancholy and sad. Oh! there is no way truly joyous but this. They shall sing in the ways of the Lord, says the Prophet. Do not Men when their eyes are opened see a beauty in Meekness, and Temperance, and Humility, a present delightfulness and quietness in them, whereas in Pride, and Passion, and Intemperance, there is nothing but vexation, and disquiet. And then consider the end of this way, and this race in it, rest and peace for ever, 'tis the way of peace both in its own nature, and in respect of its end. Did you believe that Joy and Glory that is set before you in this way, you would not any of you defer a day longer, but forthwith you'd break from all that holds you back, and enter into this way, and run on chearfully in it, the perswasion of these great things above would enlarge and greaten the heart, and make the greatest things here very little in your eyes.
But would you attain to this enlarged heart for this race; as you ought to apply your thoughts to these Divine things, and stretch them on the promises made in the Word, above all, take Davids course, seek this enlargement of heart from Gods own hand, for it is here propounded and said before God by way of request, see what is my desire, I would gladly serve thee better, and advance more in the way of thy Commandments. Now this I cannot do till my heart be more enlarged, and that cannot be but by thy hand, When thou shalt enlarge my heart. Present this suit often, 'tis in his power to do it for thee he can stretch and expand thy straitened heart, can spread and hoyse the Sails within thee, and then carry thee on swiftly; filling them not with the vain air of Mans applaufe, which readily run a Soul upon Rocks and splits it, but with the sweet breathings and soft gales of his own Spirit, that carry it straight to the desired Haven.
Findest thou Sin cleaving to thee, and clogging thee, cry to him, help Lord, set me free, from my narrow heart, I strive but in vain without thee, still it continues so, I know little of thee, my affections are dead and cold towards thee, Lord I desire to love thee, here is my heart, and least it fly out, lay hold on it, and take thine own way with it, though it should be in a painful way, yet draw it forth, yea draw it that it may run after thee. All is his own working, and all his motive is his own free Grace. Let who will fancy themselves Masters of their own hearts, and think to enlarge them by the strength of their own stretches of speculation; they alone, they alone are in the sure and happy way of attaining it, that humbly suit and wait for this enlargement of heart from his hand that made it.