Dated April, 1736
"Whom have I in heaven but thee? and
there is none upon earth that I desire besides thee." --
Psalm 73:25
Subject:
’Tis the spirit of a truly godly man to prefer God before all other things
either in heaven or earth.
In
this psalm, the psalmist (Asaph) relates the great difficulty which existed in
his own mind, from the consideration of the wicked. He observes, verses 2 and
3, “As for me, my feet were almost gone; my steps had well nigh slipped. For I
was envious at the foolish, when I saw the prosperity of the wicked.” In the
4th and following verses, he informs us, what in the wicked was his temptation.
In the first place, he observed, that they were prosperous, and all
things went well with them. He then observed their behavior in their
prosperity, and the use which they made of it; and that God, notwithstanding
such abuse, continued their prosperity. Then he tells us by what means he
was helped out of this difficulty, viz. by going into the sanctuary,
verses 16, 17.
And [he] proceeds to inform us what considerations they were which helped him, viz.
— (1.) The consideration of the miserable end of wicked men. However
they prosper for the present, yet they come to a woeful end at last, verses
18-20. — (2). The consideration of the blessed end of the saints.
Although the saints, while they live, may be afflicted, yet they come to a happy
end at last, verses 21-24. — (3.) The consideration, that the godly have much better
portion than the wicked, even though they have no other portion but God; as
in the text and following verse. Though the wicked are in prosperity, [they] are
not in trouble as other men. Yet the godly, though in affliction, are in a state
infinitely better, because they have God for their portion. They need desire
nothing else. He that hath God, hath all. Thus the psalmist professes the sense
and apprehension which he had of things: Whom have I in heaven but thee? and
there is none upon earth that I desire besides thee.
In the verse immediately
preceding, the psalmist takes notice how the saints are happy in God, both when
they are in this world, and also when they are taken to another. They are
blessed in God in this world, in that he guides them by his counsel. And
when he takes them out of it, they are still happy, in that then he receives
them to glory. This probably led him, in the text, to declare that he
desired no other portion, either in this world or in that to come, either
in heaven or upon earth. — Whence we learn, That it is the spirit of a
truly godly man, to prefer God before all other things, either in heaven or on
earth.
I. A godly man prefers God
before anything else in heaven.
First,
he prefers God before anything else that actually is in heaven. Every
godly man hath his heart in heaven; his affections are mainly set on what is to
be had there. Heaven is his chosen country and inheritance. He hath respect to
heaven, as a traveler, who is in a distant land, hath to his own country. The
traveler can content himself to be in a strange land for a while, but his own
native land is preferred by him to all others: Heb. 11:13, etc. “These all
died in faith, not having received the promises, but were persuaded of them, and
embraced them, and confessed that they were strangers and pilgrims on the earth.
For they that say such things, declare plainly that they seek a country. And
truly if they had been mindful of that country from whence they came out, they
might have had opportunity to have returned. But now they desire a better
country, that is, a heavenly.” — The respect which a godly person hath to
heaven may be compared to the respect which a child, when he is abroad, hath to
his father’s house. He can be contented abroad for a little while; but the
place to which he desires to return, and in which to dwell, is his own home.
Heaven is the true saint’s Father’s house: John 14:2, “In my Father’s
house are many mansions.” John 20:17, “I ascend to my Father and your
Father.”
Now, the main reason why the
godly man hath his heart thus to heaven is because God is there; that is the
palace of the Most High. It is the place where God is gloriously present, where
his love is gloriously manifested, where the godly may be with him, see him as
he is, and love, serve, praise, and enjoy him perfectly. If God and Christ were
not in heaven, he would not be so earnest in seeking it, nor would he take so
much pains in a laborious travel through this wilderness, nor would the
consideration that he is going to heaven when he dies, be such a comfort to him
under toils and afflictions. The martyrs would not undergo cruel sufferings,
from their persecutors, with a cheerful prospect of going to heaven, did they
not expect to be with Christ, and to enjoy God there. They would not with that
cheerfulness forsake all their earthly possessions, and all their earthly
friends, as many thousands of them have done, and wander about in poverty and
banishment, being destitute, afflicted, tormented, in hopes of exchanging their
earthly for a heavenly inheritance, were it not that they hope to be with their
glorious Redeemer and heavenly Father. — The believer’s heart is in heaven,
because his treasure is there.
Second,
a godly man prefers God before anything else that might be in heaven. Not
only is there nothing actually in heaven, which is in his esteem equal
with God; but neither is there any of which he can conceive as possible to be
there, which by him is esteemed and desired equally with God. Some suppose
quite different enjoyments to be in heaven, from those which the Scriptures
teach us. The Mahometans, for instance, suppose that in heaven are to be enjoyed
all manner of sensual delights and pleasures. Many things which Mahomet has
feigned are to the lusts and carnal appetites of men the most agreeable that he
could devise, and with them he flattered his followers. — But the true saint
could not contrive one more agreeable to his inclination and desires, than such
as is revealed in the Word of God; a heaven of enjoying the glorious God, and
the Lord Jesus Christ. There he shall have all sin taken away, and shall be
perfectly conformed to God, and shall spend an eternity in exalted exercises of
love to him, and in the enjoyment of his love. If God were not to be enjoyed in
heaven, but only vast wealth, immense treasures of silver, and gold, great honor
of such kind as men obtain in this world, and a fullness of the greatest sensual
delights and pleasures; all these things would not make up for the want of God
and Christ, and the enjoyment of them there. If it were empty of God, it would
indeed be an empty melancholy place. — The godly have been made sensible, as
to all creature-enjoyments, that they cannot satisfy the soul; and therefore
nothing will content them but God. Offer a saint what you will, [but] if you
deny him God, he will esteem himself miserable. God is the center of his
desires; and as long as you keep his soul from its proper center, it will not be
at rest.
II. It is the temper
of a godly man to prefer God before all other things on the earth.
First,
the saint prefers that enjoyment of God, for which he hopes hereafter, to
anything in this world. He looketh not so much at the things which are seen and
temporal, as at those which are unseen and eternal, 2 Cor. 4:18. It is but a
little of God that the saint enjoys in this world. He hath but a little
acquaintance with God, and enjoys but a little of the manifestations of the
divine glory and love. But God hath promised to give him Himself hereafter in a
full enjoyment. And these promises are more precious to the saint, than the most
precious earthly jewels. The gospel contains greater treasures, in his esteem,
than the cabinets of princes, or the mines of the Indies.
Second,
the saints prefer what of God may be obtained in this life before all
things in the world. There is a great difference in the present spiritual
attainments of the saints. Some attain to much greater acquaintance and
communion with God, and conformity to him, than others. But the highest
attainments are very small in comparison with what is future. The saints are
capable of making progress in spiritual attainments, and they earnestly desire
such further attainments. Not contented with those degrees to which they have
already attained, they hunger and thirst after righteousness, and, as newborn
babes, desire the sincere milk of the word, that they may grow thereby. It is
their desire, to know more of God, to have more of his image, and to be enabled
more to imitate God and Christ in their walk and conversation. Psa. 27:4, “One
thing have I desired of the Lord, that will I seek after, that I may dwell in
the house of the Lord all the days of my life, to behold the beauty of the Lord,
and to inquire in his temple.” Psa. 42:1, 2, “As the hart panteth after the
water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God,
for the living God: when shall I come and appear before God?” Psa. 63:1, 2,
“O God, thou art my God, early will I seek thee: my soul thirsteth for thee,
my flesh longeth for thee in a dry and thirsty land, where no water is; to see
thy power and thy glory, so as I have seen thee in the sanctuary.” See also
Psa. 84:1, 2, 3 and Psa. 130:6, “My soul waiteth for the Lord, more than they
that watch for the morning; I say, more than they that watch for the morning.”
Though every saint has not
this longing desire after God to the same degree that the psalmist had, yet they
are all of the same spirit. They earnestly desire to have more of his presence
in their hearts. That this is the temper of the godly in general, and not of
some particular saints only, appears from Isa. 26:8, 9, where not any particular
saint, but the church in general speaks thus: “Yea, in the way of thy
judgments, O Lord, have we waited for thee; the desire of our soul is to thy
name, and to the remembrance of thee. With my soul have I desired thee in the
night, and with my spirit within me will I seek thee early.” See also Song
3:1, 2, 6, 8.
The saints are not always in
the lively exercise of grace, but such a spirit they have, and sometimes they
have the sensible exercise of it. They desire God and divine attainments, more
than all earthly things; and seek to be rich in grace, more than they do to get
earthly riches. They desire the honor which is of God, more than that which is
of men, John 5:44, and communion with him, more than any earthly pleasures. They
are of the same spirit which the apostle expresses, Phil. 3:8, “Yea,
doubtless, and I count all things but loss, for the excellency of the knowledge
of Christ Jesus, my Lord, and do count them but dung that I may win Christ.”
Third,
the saint prefers what he hath already of God before anything in this
world. That which was infused into his heart at his conversion, it more precious
to him than anything which the world can afford. The views which are sometimes
given him of the beauty and excellency of God, are more precious to him than all
the treasures of the wicked. The relation of a child in which he stands to God,
the union which there is between his soul and Jesus Christ, he values more than
the greatest earthly dignity. That image of God which is enstamped on his soul,
he values more than any earthly ornaments. It is, in his esteem, better to be
adorned with the graces of God’s Holy Spirit, than to be made to shine in
jewels of gold, and the most costly pearls, or to be admired for the greatest
external beauty. He values the robe of Christ’s righteousness, which he hath
on his soul, more than the robes of princes. The spiritual pleasures and
delights which he sometimes has in God, he prefers far before all the pleasures
of sin. Psa. 84:10, “A day in thy courts is better than a thousand: I had
rather be a doorkeeper in the house of God, than to dwell in the tents of
wickedness.”
A saint thus prefers God
before all other things in this world — 1. As he prefers God before anything
else that he possesses in the world. Whatever temporal enjoyments he has,
he prefers God to them all. Psa. 16:5, 6, “The Lord is the portion of mine
inheritance, and of my cup: thou maintainest my lot. The lines are fallen to me
in pleasant places; yea, I have a goodly heritage.” If he be rich, he chiefly
sets his heart on his heavenly riches. He prefers God before any earthly friend,
and the divine favor before any respect shown him by his fellow-creatures.
Although inadvertently, these have room in his heart, and too much room; yet he
reserves the throne for God; Luke 14:26, “If man come to me, and hate not his
father and mother, and wife, and children, and brethren, and sisters, yea, and
his own life also, he cannot be my disciple.”
2. He prefers God before any
earthly enjoyment of which he hath a prospect. The children of men
commonly set their hearts more on some earthly happiness for which they hope,
and after which they are seeking, than on what they have in present
possession. But a godly man prefers God to anything which he has in prospect in
this world. He may, indeed, through the prevalence of corruption, be for a
season carried away with some enjoyment. However, he will again come to himself.
This is not the temper of the man; he is of another spirit.
3. It is the spirit of a
godly man to prefer God to any earthly enjoyments of which he can conceive.
He not only prefers him to anything which he now possesses, but he sees nothing
possessed by any of his fellow-creatures, so estimable. Could he have as much
worldly prosperity as he would, could he have earthly things just to his mind,
and agreeable to his inclination; he values the portion which he has in God,
incomparably more. He prefers Christ to earthly kingdoms.
APPLICATION
First,
hence we may learn, that whatever changes a godly man passes through, he is
happy; because God, who is unchangeable, is his chosen portion. Though he meet
with temporal losses, and be deprived of many, yea, of all his temporal
enjoyments; yet God, whom he prefers before all, still remains, and cannot be
lost. While he stays in this changeable, troublesome world, he is happy; because
his chosen portion, on which he builds as his main foundation for happiness, is
above the world, and above all changes. And when he goes into another world,
still he is happy, because that portion yet remains. Whatever he be deprived of,
he cannot be deprived of his chief portion; his inheritance remains sure to him.
— Could worldly-minded men find out a way to secure to themselves those
earthly enjoyments on which they mainly set their hearts, so that they could not
be lost nor impaired while they live, how great would they account the
privilege, though other things which they esteem in a less degree, were liable
to the same uncertainty as they now are! Whereas now, those earthly enjoyments,
on which men chiefly set their hearts, are often most fading. But how great is
the happiness of those who have chosen the Fountain of all good, who prefer him
before all things in heaven or on earth, and who can never be deprived of him to
all eternity!
Second,
let all by these things examine and try themselves, whether they be saints or
not. As this which hath been exhibited is the spirit of the saints, so it is
peculiar to them. None can use the language of the text, and say, Whom have I
in heaven but thee? there is none upon earth that I desire besides thee, but
the saints. A man’s choice is that which determines his state. He that chooses
God for his portion, and prefers him to all other things, is a godly man, for he
chooses and worships him as God. To respect him as God, is to respect him above
all other things. And if any man respect Him as his God, his God he is.
There is an union and covenant relation between that man and the true God. —
Every man is as his God is. If you would know what a man is, whether he be a
godly man or not, you must inquire what his God is. If the true God be he to
whom he hath a supreme respect, whom he regards above all; he is doubtless a
servant of the true God. But if the man have something else to which he pays a
greater respect than to Jehovah, he is not a godly man.
Inquire, therefore, how it
is with you, — whether you prefer God before all other things. It may
sometimes be a difficulty for persons to determine this to their satisfaction.
The ungodly may be deluded with false affections; the godly in dull frames may
be at a loss about it. Therefore you may try yourselves, as to this matter,
several ways; if you cannot speak fully to one thing, yet you may perhaps to
others.
1. What is it which chiefly
makes you desire to go to heaven when you die? Indeed some have no great desire
to go to heaven. They do not care to go to hell; but if they could be safe from
that, they would not much concern themselves about heaven. If it be not so with
you, but you find that you have a desire after heaven, then inquire what it is
for. Is the main reason, that you may be with God, have communion with him, and
be conformed to him? that you may see God, and enjoy him there? Is this the
consideration which keeps your hearts, and your desires, and your expectations
towards heaven?
2. If you could avoid death,
and might have your free choice, would you choose to live always in this
world, without God, rather than in his time to leave the world, in order to be
with him? If you might live here in earthly prosperity to all eternity, but
destitute of the presence of God and communion with him — having no spiritual
intercourse between him and your souls, God and you being strangers to each
other for ever — would you choose this rather than to leave the world, in
order to dwell in heaven, as the children of God, there to enjoy the glorious
privileges of children, in holy and perfect love to God, and enjoyment of him to
all eternity?
3. Do you prefer Christ to
all others as the way to heaven? He who truly chooses God, prefers him in
each person of the Trinity, Father, Son, and Holy Ghost: the Father, as his
Father; the Son as his Savior; the Holy Ghost, as his Sanctifier. Inquire,
therefore, not only whether you choose the enjoyment of God in heaven as your
highest portion and happiness, but also whether you choose Jesus Christ before
all others, as your way to heaven. And that in a sense of the excellency of
Christ, and of the way of salvation by him, as being that which is to the glory
of Christ, and of sovereign grace. Is the way of free grace, by the blood and
righteousness of the blessed and glorious Redeemer, the most excellent way to
life in your esteem? Doth it add a value to the heavenly inheritance, that it is
conferred in this way? Is this far better to you than to be saved by your own
righteousness, by any of your own performances, or by any other mediator?
4. If you might go to heaven
in what course you please, would you prefer to all others the way of a strict
walk with God? They who prefer God as hath been represented, choose him, not
only in the end, but in the way. They had rather be with God than with any
other, not only when they come to the end of their journey, but also while they
are in their pilgrimage. They choose the way of walking with God, though it be a
way of labor, and care, and self-denial, rather than a way of sin, though it be
a way of sloth, and of gratifying their lusts.
5. Were you to spend your
eternity in this world, would you choose rather to live in mean and low
circumstances with the gracious presence of God, than to live for ever in
earthly prosperity without him? Would you rather spend it in holy living, and
serving and walking with God, and in the enjoyment of the privileges of his
children? God often manifesting himself to you as your Father, discovering to
you his glory, and manifesting his love, lifting the light of his countenance
upon you! Would you rather choose these things, though in poverty, than to
abound in worldly things, and to live in ease and prosperity, at the same time
being an alien from the common wealth of Israel? Could you be content to stand
in no child-like relation to God, enjoying no gracious intercourse with him,
having no right to be acknowledged by him as his children? Or would such a life
as this, though in ever so great earthly prosperity, be esteemed by you a
miserable life?
If, after all, there remain
with you doubts, and a difficulty to determine concerning yourselves whether you
do truly and sincerely prefer God to all other things, I would mention two
things which are the surest ways to be determined in this matter, and which seem
to be the best grounds of satisfaction in it.
(1) The feeling of some
particular, strong, and lively exercise of such a spirit. A person may
have such a spirit as is spoken of in the doctrine, and may have the exercise of
it in a low degree, and yet remain in doubt whether he have it or not, and be
unable to come to a satisfying determination. But God is pleased sometimes to
give such discoveries of his glory, and of the excellency of Christ, as do so
draw forth the heart, that they know beyond all doubt, that they feel such a
spirit as Paul spoke of, when he said, “he counted all things but loss for the
excellency of Christ Jesus his Lord;” and they can boldly say, as in the text,
“Whom have I in heaven but thee? and there is none upon earth that I desire
besides thee.” At such times the people of God do not need any help of
ministers to satisfy them whether they have the true love of God. They plainly
see and feel it; and the Spirit of God then witnesseth with their spirits, that
they are the children of God. — Therefore, if you would be satisfied upon this
point, earnestly seek such attainments; seek that you may have such clear and
lively exercises of this spirit. To this end, you must labor to grow in grace.
Though you have had such experiences in times past, and they satisfied you then,
yet you may again doubt. You should therefore seek that you may have them more
frequently; and the way to that is, earnestly to press forward, that you may
have more acquaintance with God, and have the principles of grace strengthened.
This is the way to have the exercises of grace stronger, more lively, and more
frequent, and so to be satisfied that you have a spirit of supreme love to God.
(2) The other way is to
inquire whether you prefer God to all other things in practice, i.e. when
you have occasion to manifest by your practice which you prefer — when you
must either cleave to one or the other, and must either forsake other things, or
forsake God — whether then it be your manner practically to prefer God to all
other things whatever, even to those earthly things to which your hearts are
most wedded. Are your lives those of adherence to God, and of serving him in
this manner?
Added to Bible Bulletin Board's Jonathan Edwards Collection by:
Tony Capoccia
Bible Bulletin Board
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