DISCOURSE: 815
THE LIGHT ENJOYED BY THE GODLY
Proverbs 28:5. They that seek the Lord understand all things.
THERE are, in the Holy Scriptures, broad, and, if I may so call them, sweeping expressions, which, if taken in their strict and literal sense, have not so much as even the semblance of truth. Yet are they not liable to be misunderstood, because every candid reader will of necessity supply the restrictions which are necessary for a just interpretation of them. For instance: no one who should read the words which we have just heard, would suppose that Solomon ever intended to assert that all who sought the Lord were at once brought to the knowledge of all arts and sciences, and to an acquaintance with all the languages of the earth. Every expression must of necessity be restricted either by the subject of which it treats, or by the context in which it stands. The words before us are used in a way of contrast with those which precede them. The writer has just said, that “evil men understand not judgment;” that is, they understand not what they are doing, or what they ought to do, or the true end and scope of God’s dealings with them. But they who seek the Lord are well instructed in these things: they may be as ignorant of worldly things as any other people; but of things relating to their spiritual and eternal welfare they have a discernment which no ungodly man either does, or can, possess. Taking the word’s with this restriction, I shall,
I. Confirm the sentiment—
Here I might enumerate a great variety of particulars, such as the evil of sin, the beauty of holiness, the glory of Christ, which a spiritual man alone can truly apprehend: but, as the expression is broad and comprehensive, so shall my illustration of it be; that so the contrast between the spiritual and carnal man may more forcibly appear. Of those, therefore, who seek the Lord, I will say, they understand,
1. The true state and character of the world around them—
[That every thing bears the appearance of some great change that has been wrought upon it, is obvious to all. The very elements bear this stamp upon them; as does also the whole creation, animate and inanimate, rational and irrational. No one can conceive of the world, or any thing in it, as having preserved that degree of perfection in which it was originally created. The ungodly therefore, as well as others, are sensible that there is a great deal of disorder in the world. But the godly man alone sees this in any degree according to its real extent. He sees that the whole universe is up in arms against Almighty God, under the command of that wicked fiend, who, having himself rebelled against his Maker, is labouring to bring every creature into a participation of his crime; and who, having succeeded in this enterprise, is justly called, “the god of this world.” He sees that this contest is carried on, not by those only who are sunk in open profligacy, but by the most moral and sober of mankind; who, in fact, are as much “alienated from the life of God” as others, and have their own “minds as much at enmity with him” as any other people upon earth. He sees, in a measure, what men ought to be, and what they are; and that all, without exception, are “living to themselves, and not unto their God.” The different orders of men are, in his eyes, only like different parts of one great army; differently habited indeed, and differently employed; some under the very garb of friends, whilst others are arrayed as open and determined foes: but all are acting, in their respective places, for the establishment of Satan’s kingdom, rather than of Christ’s. This, I say, the godly man sees, in perfect correspondence with what St. Paul has declared: “There is none righteous, no, not one; there is none that understandeth; there is none that seeketh after God: they are all gone out of the way, they are together become unprofitable: there is none that doeth good, no, not one [Note: Romans 3:10-12.].”]
2. The real happiness of man—
[The world at large conceive of this as consisting in temporal enjoyment. Pleasure, riches, honour, are looked upon as the great sources from whence happiness must flow: and where these are not eagerly coveted, there is something of a temporal nature substituted in their place: some fond conceit, or a mere state of carnal ease, devoid either of any strong emotions, whether of pain or pleasure. But the godly man knows that there is no happiness but in God—in a sense of his favour, in a performance of his will, in a prospect of his glory. There is in his views, and those of an ungodly man, a most perfect contrast with respect to this matter; each coveting what the other despises, and each regarding as contemptible what the other desires. Our blessed Lord’s words will put this matter in the clearest light [Note: See Luke 6:20-26.] — — — The rich, the gay, the honoured, are by the one regarded with admiration and envy; by the other, with pity and compassion. The poor weeping and persecuted saint, on the contrary, is by the one despised; whilst the other affects the experience of such an one with the fondest delight. In a word, whilst to the inquiry, “Who will shew us any good?” the ungodly man says, ‘Give me a supply of corn, and wine, and oil;’ the godly man pours out his soul in that petition of the Psalmist, “Lord, lift thou up the light of thy countenance upon me [Note: Psalms 4:6.].”]
3. The proper tendency of all that God is doing in the world—
[God is seen both in his word and works; and both in the one and in the other does he appear, to an ungodly world, to obstruct, rather than to advance, the happiness of his creatures. The word is too strict in its requirements to suit our fallen state; and the dispensations of his Providence are calculated only to embitter life by continual troubles or bereavements. Far different from these, however, are the sentiments of a godly man. The whole inspired volume, whether it promise or threaten, prohibit or enjoin, is in his eyes a fountain of good, springing up to everlasting life — — — And all the diversified afflictions which arise, are regarded by him as blessings in disguise; as messengers sent to “humble us, and to do us good at our latter end,” by weaning us from things visible and temporal, and stimulating us to lay hold on those which are invisible and eternal.
An ignorant novice may dread a cross wind, as calculated only to retard the vessel in which he is embarked: but the experienced mariner will welcome it, as filling all his sails better than a wind that is the most direct; and thus, whilst the ungodly man news afflictions only as calamities which he would most avoid, the godly man welcomes them from God’s hands, in the assured hope that “his light and momentary afflictions will work out for him a far more exceeding and eternal weight of glory [Note: 2 Corinthians 4:17.].”]
Thus, to go no further, it sufficiently appears how much clearer insight the godly man has into God’s word and works, than the ungodly man can pretend to. And now let us,
II.
Account for the fact—
I readily concede, that, in point of natural talent or acquired learning, the godly man may be inferior to others; but in spiritual discernment he is superior to the wisest philosopher on earth. Does any one inquire how this should be! I answer,
1. He has God himself for his teacher—
[All God’s people “are taught of him;” and it is in consequence of their “having heard and learned of the Father,” that they attain to a knowledge which no other person can possess [Note: John 6:45.]. Were I to say that “the Spirit of God opens the eyes of their understanding,” and “brings them out of darkness into marvellous light,” I should say enough to justify all the assertions which I have made: nor would any one have a right to ask from me an explanation of the process by which this mysterious work is accomplished. Yet I think that the mode of divine teaching may be in some little measure comprehended by means of a suitable and familiar illustration. There are different ways in which an object which is obscure may be rendered visible: one way is, by bringing it nearer to us; another is, by removing intervening obstacles; another, by reflecting stronger light upon it; and another, by strengthening the organs of vision to behold it. Now, without entering into a minute consideration of all these particulars, we may observe, in general, that God’s methods of instructing us by his Spirit are somewhat analogous to these; in that he brings home with power to our souls the truths which we hear, and inclines our hearts to embrace them. The telescope, which brings distant objects to our view, and the microscope, which enables us to discern things which are too small to be seen by the naked eye, make no difference whatever either in the objects themselves or in the organs whereby we perceive them: the things themselves, and our faculties also, all remain the same, whether the instruments be used by us or not. So there is no difference in the truths which are heard by different persons, or in the capacity of those by whom they are perceived: the difference is in the manner in which the truths are presented to the mind: and if we, by instruments of human contrivance, are able thus to bring to the sight of men things that are invisible to the naked eye, we may well suppose that God is able to bring home to the souls of men truths which the unassisted mind is unable to apprehend. But I think we may get a juster view of this, by considering how it is that the imperfections of our sight are remedied in common life. When we have an indistinct vision of objects before us, it is for the most part owing to this: through an excess or defect of convexity in our eye, the object before us either falls short of the retina, or goes beyond it: and the use of glasses is, by a suitable medium to bring the object on the retina, that so it may be distinctly impressed thereon, in all its just symmetry and proportions. Now the Spirit of God, by giving to us “an honest and a good heart,” imprints upon the tablet of our souls the truths, of which, without his aid, we could have no just perception: and thus we are enabled to understand what others are not able to discern. And thus is fulfilled what St. John has said: “The spiritual man judgeth all things; yet he himself is judged of no man: for who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ,” and therefore are qualified to judge both ourselves and others [Note: 1 Corinthians 2:15-16.]. Now, I the rather dwell on this, in order to remove from the minds of objectors the idea that we lay claim to any thing like miraculous inspiration. We do indeed say, that God alone can enable us to discern the things of the Spirit [Note: 1 Corinthians 2:12.]; but we say, also, that he does this through the use of our own faculties, under the direction and influence of his good Spirit: and thus “he reveals to babes and sucklings the things which he has hid from the wise and prudent [Note: Matthew 11:25.].”]
2. He has an inward experience of the things which he knows—
[St. John affirms this very thing: “He that believeth on the Son of God hath the witness in himself [Note: 1 John 5:10.];” that is, he has in his soul a distinct perception of those truths which he has received through the medium of his understanding. And this also, I think, may, through a familiar illustration, be made perfectly intelligible to our minds. We know that our senses are given us for the purpose of discerning the distinctive excellencies of every thing around us. It is not sufficient that one faculty alone be brought to bear upon the object that is set before us: we must exercise upon every thing that very faculty which is pre-eminently formed to discover and appreciate its excellence. Suppose we see, for instance, the sun, without feeling its beams; or a flower, without having our smell regaled by its odours; or honey, without tasting its sweetness; or a singing bird, without hearing his melodious notes; it is obvious that we can form but a very inadequate notion of these things, for want of an acquaintance with their chief excellencies: and, in like manner, we can ill judge of a diamond by the touch, when its brilliancy has never been submitted to our sight. It is through the apprehending of every thing by its appropriate sense, that we attain just and adequate perceptions of it. Now the Apostle tells us, that the godly man “has all his senses exercised to discern good and evil [Note: Hebrews 5:14.]:” and hence it is, that having within himself a perception of them which no other man can enjoy, he possesses also an evidence which no other man can attain. Now this test may be applied to every thing that is of a spiritual nature; and the perception arising from it is fitly called “a spiritual discernment [Note: 1 Corinthians 2:14.]?” and by this, I say again, “we understand all things;” as St. John also has told us; “Ye have an unction of the Holy One, and ye know all things [Note: 1 John 2:20; 1 John 2:27.].” Here is contained all that I have spoken; namely, the extent of the knowledge possessed by God’s people, and the means by which they are enabled to attain it: “We know all things,” because God himself is our teacher: and by the unction poured out, that is, by the “eye-salve which he puts upon our eyes,” he gives us the actual perception of every thing in our own souls [Note: Revelation 3:18.], and, consequently, the clear and proper understanding of it.]
Methinks you are now ready to inquire,
1.
How shall I attain this understanding?
[I answer, Not by mere study, even of the Scriptures themselves; but rather by “seeking after God” in spirit and in truth. This is the particular point suggested in my text: “They that seek the Lord understand all things.” You will remember what our Lord has said: “If any man will do his will, he shall know of the doctrine, whether it be of God [Note: John 7:17.].” This is that which I have spoken of before: it supposes that there is in us that “honest and good heart,” which alone receives the word aright, and alone enables us to “bring forth fruit with patience [Note: Luke 8:15.].” I would not depreciate books of human composition, and still less the Scriptures of truth: but we must never forget, that “though Paul should plant, and Apollos water, it is God alone that can give the increase [Note: 1 Corinthians 3:5-7.].” In fact, this is the reason why many hear the Gospel for years without any saving benefit to their souls: they will not humble themselves before God, and seek for mercy through Christ, and give themselves up unreservedly to God; and therefore they remain for ever without any true understanding of the word, and any sweet experience of its power. You must first be melted by it; and then you will be “poured into its mould,” and attain, by means of it, that knowledge of God which is life eternal.]
2. How shall I manifest it to the world?
[If “God have given you an understanding to know him [Note: 1 John 5:20.],” shew it, not by a fond conceit of your own attainments, or a contemptuous spurning of others as blind and carnal — — — but by a holy life and conversation, such as none but those who are taught of God can maintain. If you know more than others, you should be prepared to answer that question, “What do ye more than others [Note: Matthew 5:47.]?” “The tree must be known by its fruit:” and, if you have received a superior illumination in your mind, you must “walk worthy of that high distinction,” and “shine as lights in a dark world.” If the Lord, by his Spirit, have written his law upon your hearts, then must you shew forth that law in your lives, and be in the world as “epistles of Christ, known and rend of all men [Note: 2 Corinthians 3:2.].”]