One Hundred Select Sermons
And so as for the word of God, so for the Sacraments. There is a Contemning of God in them likewise, when we neglect to partake of them, or are careless as to the manner of our partaking. Baptism when we rather wholly omit it, or too long defer it, or make it only a matter of fashion, and Custom, and complement and formality; and not improving of it to those ends for which it was first intended. It is a contemning and a disposing of the great love and goodness of God in the Justification of it, and providing it for our sakes. And the Lord's Supper, when we come Carelesly to it, not discerning ourselves, not discerning the Lord's Body, but Eating and Drinking unworthily, it is a Contemning of such a Divine Ordinance as that indeed is. It is a saying, that the Table of the Lord is Contemptable, and so a profaning of God Himself. Who yet will be Sanctifyed in all those that draw near unto him. in Malachi. 1.7.12. and Levite. 10.3.
Again for the Sabbath, which is another Ordinance of God, and keeps up the life of all the rest. The Lord's day, when people shall make nothing of this, to Sanctify it, and keep it Holy, whom do they Contemn in such cases? What only Men, and Magistrates, and Ministers, and good Laws, no, but even God Himself. I cannot stand to insist upon all particulars, ye may enlarge them in your own Meditations, but take it in what ever you will of this Nature, whether God's word, and Contemn, or God's Sacrament, and Divine Institutions, and God's Sabbath, and times of Worshiping and Serving of Him. That Disrespect, which is given at any time to these or any of them, it does reflect upon God himself, and does redound to his disesteem in those which are guilty of it. and that's one explication of it, wherein wicked men do contemn God, they contemn God in his Ordinances, in his Word and Sacraments, and Sabbaths.
Secondly, In his Providences, they contemn him also here, they take no notice of God in his Dealings and Dispensations in the World, whether in a way of Favor or Wrath. For Favor, they slight him in his Mercies, and for Wrath, they regard him not in his Judgments, and so each way contemn him.
First, Take it as to his Mercies, they do contemn and despise God here. Thus Isaiah. 26.10. Let Favor be shown to the Wicked, yet will he not learn Righteousness, in the Land of Uprightness will he deal unjustly, and will not behold the Majesty of the Lord. So Rom. 2.4. Despisest thou the Riches of his goodness, and Forbearance, and Long-suffering, not knowing that the Goodness of God leadeth thee to Repentance. God's goodness and Favor is much extended towards Wicked men, while they live here in the World. Especially in his Patience towards them, and Long-suffering, and Forbearance of them, in that he does not presently take advantage against them, but heaps many comforts upon them thereby to lead them, and draw them to Himself, but they commonly make but an ill use and Improvement of it, by being from hence so much the more hardened, and confirmed in Sin, they despise that Goodness which they should Imbrace, and the Author of it, as so much the greater Aggravation of Wickedness and Sinfulness in them. The Mercies which God bestows upon the Public, and so upon themselves in commonwith others and the mercies which God bestows upon them in private for their own particulars, each of these are misimprov'd by them as it is said concerning the Israelites. Jeshuron waxed fat and kicked, and when God fed them with Quayles and Manna; gave them drink and water out of the Rock, delivered them out of the hands of their Enemies, by a strong hand, and a stretched out arm, yet they forgot the works of the Lord, and all the wonders that he had wrought for them, which he took as a contemning of himself. Thus Isaiah. 5.12. The Harp, and Viol, the Tabret and the Pipe, and the Wine are in their Feasts, but they regard not the work of the Lord, nor the Opperation of his hands. Whether in Judgments, or if we will also in Mercy, the great things which his hands have wrought for them. And so Psal. 28.5. There is the like expression. Because they regarded not the works of the Lord, nor the Opperation of their hands, he shall destroy them and not build them up.
Again as in the Providences of Mercy, so likewise in the Providences of Judgment, wicked men they contemn God here also, in that while his hand is lifted up they will not see neither anything bettered, or reformed by it, as it is said of them in Isaiah. 9.13. This People turneth not unto him that smiteth them, neither do they seek the Lord of Hosts. And the Prophet Jeremiah to the like purpose. Jer. 5.3. Thou hast stricken them but they have not grieved, thou hast consumed them, but they have not received Correction, they have made their faces harder then a Rock, they have refused to return. When people shall come to this pass, as to be inncorrigible under God's Afflicting hand, and Chastising of them, it is a Contemning of him in a way of his Judgments, which is the case of many Persons. When God's Judgments are either threatened, but not Executed, or Executed but with some Intermission, or Mitigation of them, this makes some kind of Natures, to slight him and despise him in them. Thus we know it was with Pharaoh. He that first asked who is the Lord, when he sent a Messuage to him to let go his People, and so contemned him as concerning his Commands, when afterwards he was followed with God's plagues, and had any respite of them, he still persisted and contemned him in his Judgments. And that is the Second Explication of this Observation.
The Third and last is in his Servants, and those which belong unto him. We know how in the affairs of the world, Contempt it does oftentimes proceed and Express itself in this, not only as to men's person, but as to their Relations. Thus are Parents contemned in their Children, Masters in their Servants, Princes in their Ambassadors and the like. And thus is God also contemned in those that have Relations to him. He that despiseth the poor says Solomon, he reproaches his maker. Those that contemn the poor members of Christ, they contemn Christ himself, and so he will account them to have done at the last day when he shall come to Judgment, as much as they have done it to any of his little ones, he will reckon it as done unto himself, as he there professes in Matth. 25.45. Men may think when they slight and wrong and oppress any of the poor members of Christ that this Injury and contempt reaches no further then a Company of poor and Helpless men. Oh but there is somewhat more in it, if it be duly considered it reaches even God Himself, who is despised in their Despisings, and accordingly will take it to Himself at another day. As in all their Afflictions he is Afflicted, and Sympathised with them in their Sufferings, so in all their Contemnings he is Contemned, and Sympathised with them in their Despisings. Those that Despise the members of Christ, they Despise Christ Himself.
And so as for the Members of Christ, so likewise for the Ministers of Christ, which is another consideration of his servants. It holds here also, when these come to us in the Name of Christ, and by authority from him, and we shall contemn them in the discharge of their office it reaches to Christ. He that despises you, says he) despiseth me, and he that despiseth me, despiseth him that sent me, Luk. 10.16. And 1 Thes. 4.8. He therefore that despiseth not man but God, who hath also given unto us his Holy Spirit. What are we says Moses to the Isaelites, that ye murmur against us, your murmurings are not against us, but against the Lord, Exod. 16.8. And again the Lord to Samuel when they rejected him for ruling over them, They have not rejected thee, but they have rejected me, that is, not only thee, but me, and me in thee, 1 Sam. 8.7. Thus we see in all these particulars, and according to these various explications, how wicked men do contemn God, as a thing which is manifest by experience; In his Ordinances, in his Providences, and in his Servants.
Now, it would he further inquired whence this does proceed in them. Because it seems some what strange that indeed it should be so; what may we then conceive to be the Ground or occasion of it? Surely, there is a twofold Ground which may be assigned of it, as is usually observable in other Contumelies in the world. The one as proceeding from Pride, and the other from Ignorance. These two taken together, are the grounds and occasions of this contempt.
First, It proceeds from Pride. This hath a common and usual influence upon Contempt; Those that do too much pride and over-value themselves, they are apt to contemn others, and sometimes better then themselves; and so it is here. The wicked through the pride of his countenance will not seek after God, God is not in all his thoughts, in the fourth verse of this Psalm, Through the pride of his countenance, that is indeed through the pride of his heart, which doth usually express and manifest itself in the Countenance. This is that which makes him not to seek after God, but to neglect him; because he thinks with himself that he can do well enough without him. Self-sufficiency it disposes men to pride, and so consequently to contemptuousness. Those that apprehend themselves independent are scornful, and whiles they think they can subsist of themselves, they subject to despise others; yea sometimes even God himself, although in Him they live, move and have their being. Yet they do not always consider it, which makes them thus affected towards him, and neglectful of Him, not seeking after Him.
Secondly, It proceeds also from Ignorance, That's another cause usually of contempt. Men slight those persons, and things, commonly which they do not understand. They that know not the worth of any person, they are apt to contemn him; and so indeed it is in regard of God. Therefore do the wicked contemn Him, because they do not know Him. And accordingly are so described in Scripture by such as have not the knowledge of him, They know not the Lord. Familiarity it breeds contempt, and so it is here, Thou thoughtest I was altogether such, an one as thyself, says God to the wicked man, in Ps. 50.21. Wicked men have very strange notions and conceits and apprehensions of God in His Attributes; especially as to His Justice and severity, and omniscience and Omnipresence, and the like. And because they have such strange Apprehensions, they have answerably, as strange affections; Therefore are they so contemptuous and scornful and rebellious towards Him.
The Proper use which is to be made of this point and observation before us, is by way of Information, and Conviction of men's minds in this particular. It is a thing which all men will not presently believe and assent unto. Take the wickedest men almost that are, and tell them, that they contemn God, and they will be ready to deny and disclaim it, yea, and abominate all such persons as shall go about to charge them with it. But yet we see here, what is intimated concerning them in this passage, which we have here before us Wherefore do they contemn him? Therefore contemn him they do, This is here implied, and supposed, and taken for granted. And therefore let them think of themselves what they please, this is that which doth belong unto them, whiles they contemn such things as belong to God, and which he is interested and concerned in, His Ordinances and Providences, and Servants, they contemn even God himself. He is indeed of no reckoning, or account or esteem with them, and that must needs argue a great deal of wickedness, which is indeed in them, Yea is the cause and occasion of all the wickedness which does proceed from them. Therefore it is that men do as they do in all kinds of sins which are committed by them, because indeed they contemn God, and have not the fear of God before their eyes, as the Scripture else-where expresses it, If it were not for this they would be more restrained from some works of wickedness and ashamed.
The Second, is that which is expressed. That they have no cause or ground so to do, the Absurdity and unreasonableness of such a temper as this is. It is such as there is no good account can be given of it. Therefore it is propounded here by way of question or expostulation. Wherefore does he do so? as having no satisfactory answer at all to it. There's no man in the world can tell or imagine why he should do so, but only the naughtiness, and corruption of his own heart.
For the better opening of this point unto us, we will resolve it in two particulars.
First, By showing the Inequality of it.
And Secondly, By showing the danger of it. It is unequal in reference to God, who does not deserve to be contemned. And it is dangerous in reference to men, who cannot escape in their contemning of him, but shall be sure to pay for it sooner or later.
First, From the Inequality of it, in reference to God; He does not deserve it. There are many persons, who sometimes are contemned, and they may thank themselves for it, as giving too much ground and occasion for it, from their own behavior. There is that in their own Persons and carriage which do expose them, and lay them open to contempt. But there's no such thing in God in any hand to be supposed or imagined. He hath no such things upon him, as amongst men are occasions of contempt. As undertaking more then he can do, assuming more then belongs unto him, enjoying more then he can manage, partaking of more then he deserves: These are such things as render men contemptible. But for God there is no shadow or appearance at all of these in Him, and so there is no ground for the contemning of Him.
Secondly, As it is very unequal, so it is also very unsafe: There's a great deal of Danger in it. For those that contemn him, he will contemn them again, and he evens with them for their contemnings, according as he tells Eli, 1 Sam. 2.30. Those that honor me I will honor, but those that despise me, shall be lighty esteemed. The proud he knoweth a far off, in Psal. 138.6. With the froward thou wilt show thyself froward, Psal. 18.26. And if ye will walk contrary unto me, I will walk contrary unto you, Levite. 26.27, Their soul abhorred me, and my soul loathed them, Zach. 12.8. Here's contemning answerable to contemning, yea and that which makes it to be so much the more considerable, as carrying some special efficacy with it. There's a great deal of difference in wicked men's contemning of God, and God's contemning of them. For there contemning of him it does not at all reach unto him, as to any disparagement, or inconvenience, but returns, and rest wholly in themselves, who are the worse for it. But his contemning of them has a further matter in it then so. His Contemning is followed with his Condemning., and those whom he despises he destroys. And this indeed he does withal obstinate and incorrigible sinners which refuse to be reclaimed, and to be reformed, he thinks meanly and scornfully of them, and accordingly carries himself under them. He will not honor them, nor own them, nor regard them at another day, when they shall wish and desire most of all to be owned and regarded by him, but will say unto them as it is in the Gospel, I know you not, and what follows thereupon, but bind them hand and foot, and cast them into utter darkness, &c.
All this may serve to deter and affright them from such a course as this is. Take heed by all means of despising and contemning of God, and that in any of those ways which we have formerly mentioned, because it is that which is not only very unequal, but very unsafe, and in both respects, and from both together very unreasonable, shall he that contendeth with the Almighty instruct him? He that contemneth God let him answer it, in Job 40.3. And so I have done with the first General part of the Text, which is the Question or Expostulation propounded in these words. Wherein doth the wicked contemn God, wherein we have had two particulars. First somewhat employ'd, That the wicked do contemn God. And Secondly, somewhat expressed. That it is very unreasonable for them to do so, Wherefore do they contemn, &c.
The Second is the ground or occasion of making this Question. For he hath said in his heart, Thou wilt not require it, which words may be here looked upon by us two manner of ways, either in the Absolute sense, or in their Relative. According to the Absolute sense and notion of them, so they are a Declaration of the temper of wicked men. They say in their hearts, thou wilt not require, according to the Relative sense and notion of them, for they seem to be either a Proof or an Account of what was said before concerning such persons, as to their contemning of God. This is a Proof that they do so, and this a reason also, why they do so, They say in their heart, Thou wilt require it.
First, Take it in the absolute sense. The wicked hath said in his heart thou wilt not require it. Wherein again two things more. First, The Speech itself which is uttered. Secondly, The way or manner of uttering it, the speech itself which is uttered is. Thou shalt not require it. The way or manner of uttering it, that is not with the mouth, but in the mind. He hath said in his heart &c.
First, For the speech itself. Thou wilt not require it. This is that which wicked men think and say of God, that he will not require their wickedness and Contempt of him, when it is said That he will not require it, there is two things implied in this Expression. First, That he will not regard it. And Secondly, That he will not revenge it. Each of these are intended in this Requiry.
First, He will not require it, that is, he will not regard it, so our former English Translations renders it; whereby wicked men would take off from God, all attending or observing of their Wickedness, as if he minded it, or heeded it not, but let them alone without any regard at all of them. He will not require it, that is, he will not inquire into it as the Hebrew word Darash, which is here used does also import. They think that God sits in Heaven but takes no notice of the Iniquities of Evil men here upon Earth. This is very proper and natural to them, its our Translation also carries it in the Text. He saith in his heart, Tush, thou God carest not for us, and so in verse. 11. He hath said in his heart God hath forgotten it, he hideth his face, he will never see it, and so Psal. 94.7. They say the Lord shall not see neither shall the God of Jacob regard it. This is that which wicked men persuades themselves, that God minds not their wicked ways, and that he will not discover, or find out them in it, but rather pass by them, as they said in Ezekiel. The Lord hath forsaken the Earth, the Lord seeth us not. Ezek. 8.12.
But Secondly, He will not require it, that is, he will not revenge it. This is another thus included and which such persuade themselves of, that let them be as wicked as they will be, yet they shall never be called to an account for their wickedness, nor answer for it. He will not require it, that is, he will not requite it, this is that which they persuade themselves off among other things. As we read of that presumptuous Person which is mentioned in Deuteronomy. When he said he should have peace, though he walked after the Imagination of his own evil Heart. Thus does many others say with him, they please themselves in the hopes of freedom from Punishment notwithstanding all their Provocations; and that though they be never so wicked, yet God will be indulgent to them.
This proceeds from that Settlement which Sin hath in their Hearts, and that inordinate self-love which is in them, they think it to be so as they desire it, and would indeed have it so. Those who are in love with Sin, they would fain decline Punishment and hope to be free from it upon that Consideration. Sin infatuates them, and blinds their minds in this particular, insomuch as they cannot discern that danger in which they are, nor that vengeance which hangs over their heads, and is near unto them. And Satan also joins with their corrupt hearts, to persuade them further to that pass, as he did in the very first time of all, in his Temptations of our first Parents in Paradise. Told them that they should not die, notwithstanding all that was threatened against them. The like does he also do still in his Applications to the Sons of men and his inticeings of them.
This may therefore serve as a Discovery of the Misery which is upon man in this regard while it is thus with him. Here's the sad Condition of all wicked men which remain in their Natural Estate, out of which they are not redeemed by Christ and his Spirit, changeing of their Hearts. That they are given up to such a Spirit of Delusion as this is in both particulars, as to think that God neither observes their Sins, nor yet will call them to a reckoning for them, because they do not mind them themselves, or because other men perhaps do not mind them, therefore that God will not mind them neither. This I say is a great Misery, and a sore Evil under the Sun to be thus affected, and is much to be bewailed in all such Persons as are subject thereunto, because from hence as we shall hear more afterwards, they are more exposed to the violence and prevalency of Sin in them, as gaining and getting ground upon them. The thoughts of God's all-seeing Eye, and Justice and Severity against Sin. These might happily help them in one, and restrain them from it. But now while these are suppressed in them, they are hence exposed to all manner of Evil to reign in them, wickedness it will stick now with them while they have such opinion and apprehensions of God as these are. For a further Aggravation of this Speech of wicked men in the heinousness of it, we may take notice of the manner of Expression as it is here set in the Second Person. Thou wilt not require it. Indeed some Translators read it in the third. He will not require it. But in the Original Text which is more Emphatical it is there, as it is here in our own English Copies, and it serves to this purpose to show Impudence and notorious Boldness of wicked men in this particular, who do not only say this of God, but say it to him. Are not ashamed to declare it to his very face, and to charge him as it were with it, as if they would in a manner dare him, and confront him, and out brave him in it. This (I say) is here further considerable in the desparateness of men, we see what great cause we have among other reasons, to take heed of giving ourselves any scope or liberty in anything which is Evil, when it has such a sad effect as this is upon the minds of those who gave way unto it. Oh stop it therefore at first in the beginning, and have nothing to do with it. And so much may be spoken of the first Particular which is considerable in this Passage to wit, the Speech itself. Thou wilt not require it, that is, thou wilt not regard it, thou wilt not revenge it.
The Second is the way or manner of uttering it, and that is in these words. In his Heart. It is not said, he hath said it with his mouth, that perhaps he had not done. There are many who perhaps will not do that, it may be as thinking everyone would be ready to cry out upon them for it, to abominate them and detest them, and defy them, but in his heart so he has said is. The Fool hath said in his heart, there is no God. Psal. 14.1. And so here in this place. This is that which is considerable and worth the taking notice of by us, and there are divers things in it.
First, His Corrupt Judgment, it was a speech which his Inward Principles led him and carried him unto. His Atheism had got ground upon his understanding and tainted that, men which Sin upon Judgment are a great deal worse then they which Sin upon Passion. Because they go upon such a principle, as does seem to justify Sin in them, and so it does expose them to a renewing of it again and again. And he that's an Atheist speculatively, he is ready for all kind of Sins whatsoever to be committed by him, because his mind and Judgment is defiled. Therefore this shows us (by the way) what reason we have to look to this, to keep our Judgment especially right and sound in us, that it be not tainted or Corrupted. Because they have a stroke and influence upon the whole course and frame of our lives as to consent thereunto.
Secondly, Here's his Corrupt Affection also. He hath said in his heart, that is, he hath said with his heart, said it heartily, and as one who was well pleased and contented that it should be so. He wonderfully satisfied himself in the reflections of it, to think that for all his Wickedness God would not regard him nor search into him for it. His own heart was very much in it, and for it, that thus it should fare with him.
Thirdly, Here's his vain Meditation. The Contemplative part in him was also irregular and may come under the notion of his heart Likewise, men are not only what they judge and assent too, but also what they muse and plod on, which they study and which takes up their thoughts. And thus do Athesticall Persons, think upon Athestical Conclusions, as it is implied amongst the rest here in this present Text, while it is said, that they speak thus in their hearts.
Lastly, Here's his Abominable Dissimulation, which is to be supposed and taken in with the rest. He hath said it in his Heart, as limited and confined to that with his mouth, as I said before, perhaps he durst not say so, nay perhaps might say the quite contrary. He might positively declare it to be otherwise to other men, profess otherwise in his word, but yet in his heart this was his Language which did not agree with his outward Expressions of Himself, and so did discover that falsehood and Hypocrisy which was in his Heart as an Aggravavation of wickedness in Him. All these several particulars may be intended, and intimated to us in this Expression,
Upon the whole, there is this by the way in General which may be observed by us, How that the Lord takes notice, not only of men's words but of their thoughts, not only of what they say in their mouths, but what they say in their hearts. Thus he does here in this Text, and in other places concerning wicked men. Therefore we sometimes meet with such expressions as these, Thou hast said in thy heart, thus and thus.
For God he both knows the heart, and also minds the heart. It is such as he is able to discern, and it is such also as is of consequence with Him, being discerned by him, He does judge and esteem of men accordingly, whereby he is very much differenced and distinguishit from men in their proceedings. As for men they can only hear the tongue, and judge of men by what comes from their mouths. But for God, He has an ear in the heart, and listens to what comes from that, whereby he will also judge men at another day, as well as by their words, and will call them to an account for them.
Therefore it teaches us accordingly to have special heed and regard hereunto. There are many who are ready sometimes to think with themselves, as if thoughts were free; and so as they restrained their lips, they might say in their hearts what they pleased. No but they may not do so for that, even the thought of foolishness is sin as Solomon tells us, and a Blasphemers heart is accountable for, as it is intimated to us here in this Scripture.
I say, a Blasphemers heart, that is, a mind both conceiving Blaphemy, and also choosing and complying with it, which must be taken in by us for the right understanding of this point, that so we may distinguish betwixt a Blasphemous Proposition which is barely represented to the mind, or forced upon the fancy, and that which is wrought out of the soul, and asserted by the Judgment and Understanding. The former whereof is not Blaphemy, no more then the bare hearing of a Blasphemous speech is so to be counted. The latter is, those unworthy apprehensions of God, which are assented unto by the mind, and embraced and closed withal in the heart, they have the very reality and formality of Blasphemy in them. And such is this here in the Text of a wicked person, That says in his heart God will not require his wickedness. And thus much may be spoken of this Passage and second Part of the Text, as it is considered Absolutely, or as it lies in itself, He hath said in his heart, thou wilt not require it.
Now further, Secondly, we may look upon it Relatively, and in connection with that, which went before. Where (as I said) it hath a twofold notion with it, either of a proof or of an account; of a proof, that it was so, or of an account why it was so. David here proves, that the wicked do contemn God, because he says in his heart, Thou &c. or Secondly, David here shows why the wicked contemn God, Because namely (as he imagines) he will not require it.
First, Look upon it as a Proof and Demonstration that it was. It is plain (says David ) from hence that wicked men do contemn God; hence they joy in their hearts that he will not reckon with them for their wickedness. And so there is this in it, That misappprehension of the ways of God is a contempt of the Majesty of God. To think that God will spare, and indulge and let alone wicked men in their wickedness, so as never to call them to any reckoning, or account for it, it does redound to a special slighting, and despising of God himself, which is contained and included in it. This is the point now before us; Therefore those that do so are in Scripture called emphatically, Despisers, Act. 13.4. Behold ye Despisers and wonder and perish, For I will work a work in your days, &c.
First, They despise God in his wisdom, They contemn him there; whosoever they be, that think thus of him, Because it is not agreeable to his wisdom so to do. If God should absolutely spare men in their sins, and never reckon with them for them, neither here nor in another place, he would very much suffer in this, and they do as good as charge him with it who are so opinionated of him. We see how it is amongst men. They think it not a part of wisdom in them to suffer others to injure them and wrong them, and provoke them, and yet say nothing to them: And how then can the only wise God even do this as some would fancy him to do? Must they needs call in question His wisdom? and as it were slight him, as destitute of it, who are so persuaded? yes out of question they must, and what greater argument of contemning or despising can there be then that?
To question any in point of wisdom is the highest slighting and contemning that may be. Now thus in effect to do all such persons in reference to God, who say, or think that he will not punish sin.
Secondly, It is a despising of him in his Justice, which is another Attribute very eminent in Him, and which he does very much set by. He is of purer Eyes then to behold Iniquity, as the Prophet Habakkuk speaks, neither can he look upon Evil, namely with any allowance or approbation of it. God has ordained wicked men for Judgment, and he hath Established them for Correction. Hab. 1.11.12. Again as the Prophet David speaks. He is not a God that hath pleasure in wickedness, neither shall Evil dwell with him. The foolish shall not stand in his sight, he hateth all workers of Iniquity &c. Psal. 5.45. Now those that think Him indulgent to Sin, they contemn him thus.
Thirdly, It is a desposing of Him in his Truth, it is a giving of God the Lye; as we may so express it, and that as I said before to his very face. It is a saying of the very direct Contrary to that which is said by Him. For he says I will require it, and they say, thou wilt not require it. If we look into the book of God, we shall find there how God has absolutely declared his mind against Sin. He hath said that he will not acquit the wicked, nor hold them guiltless, but that he will certainly punish them, and be avenged upon them, and to the like effect now for them therefore to think, or declare the contrary is a manifest contempt of him in this.
Lastly, It touches also upon his Power and Universal Providence, as if he sat idle in Heaven, and took no notice of anything, or if he did, yet were unable to do and act accordingly. Thou wilt not require it, is as much almost in effect as thou canst not require it, according to the Apprehensions which men have in their uttering of such speeches. And verily sometimes men have in their Hearts such thoughts as these, though they do not express them. That they carry their wickedness so closely as God cannot reveal it. And that they carry their Wickedness so strangely as God cannot revenge it. But these are high undervaluings of God in the ways of his Power and Providences.
Therefore it should teach us by all means to beware of them, and to take heed that we be not found in them, as we desire to be free from this charge of contemning of God, which is a business of the highest aggravation. It is somewhat and too much not to Love him, not to honor him, not to obey him, not to fear him, not to stand in awe of him; all which he deserves at our hands: But on the other side to be so far from this as moreover to slight him and despise him and contemn him, this is odious, and abominable, and intolerable, and not to be endured, the highest guilt and imputation that can be. Therefore, Behold ye dispisers and wonder, and perish, as it is in the place before cited. That's the first notion of this passage considered Relatively, as it carries with it the force of a Proof, Demonstrating wicked men to contemn God, because they thus speak in their hearts.
The Second, is the notion of an Account, or Reason given for their contemning of God, whence it comes to pass, that they are so bold and presumptuous. And that we have signified in this, because they say in their hearts, That God will not require this scorn and contempt of them, nor punish them for it. We see here that wicked men have some reason for that which they do such as it is, but it is very pitiful, and such as will not hold water, when it comes to the trial. It is not right reason, but corrupted and perverted in them. Unreasonable reason, and such as is contrary to the dictates of a well ordered and regulated understanding. This is the reason, whereupon they contemn God, because they think with themselves, that he will not require it; so that their wickedness is in plain terms founded upon God's supposed goodness and kindness, and abuse of this goodness which is in him, a turning of his Grace into wantonness, and a sinning so much the rather because (though falsely apprehended, and in their sense) Grace does abound.
This is the true account of it which most men make so bold with Sin, because they are secure as to Punishment. They think that God will not require it, and therefore they contemn him. And they therefore contemn him because at least for the present he does not do so. He for the present does it not, and they think that he will not do it at all, and this makes them to be so Impudent, and presumptuous in Sinning as they are. Because sentence against an evil work is not executed speedily, therefore the hearts of the Sons of men are fully set in them to do Evil, as the Preacher tells us in Eccle. 8.11.
And yet here in the Text, it is not so much as that. It is not because thou dost not require it. But because the sinner hath said in his heart that thou wilt not, so upon the Point, it is not God's Indulgence but his Fancy, it is not because God will not require it, but because he thinks and says that he will not. Where we see how Corrupt Principles are fruitful in Corrupt Carriages. And Sinester Apprehensions are productive of Scandalous Conversations, here's the true and perfect Account of all Miscarriages in men's Lives. He hath said in his Heart thou wilt not require it. God winks at them for the present, and therefore they cannot Imagine that he will sparem altogether. He lets them alone as to Sinning, and suffers them there to take their Pleasure; and therefore will let them alone as to Punishing, and will suffer them there to take their Course, and to take their Rest, and train them up in their Vain and false Conceit wherewith most People Chear up themselves, and thereby are so much the more hardened, and confirmed in their Evil ways even to Destruction itself. These things hast thou done, and I kept silence: thou thoughest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine Eyes. Psal. 50.21.
The Sum of all comes to this. That Atheism, and Blasphemy, and Profaneness, and Looseness of Carriage, it is no more but a very Cheat, and proceeds upon wrong Principles. It is only what men think and fancy to themselves in their own minds that puts them upon it, otherwise it would not be so with them as it promises to be. If they had due and right thoughts of God, they would have better Carriage and behavior towards Him.
And withal it shows the Baseness and Sordedness which is in men's Natures, that there is nothing which does restrain them from Sin but Punishment, if that at all does it: where they think they are free from that, they care not what is done by them. Those who have any principles of Grace, and Ingenuity in them, they would not willingly do that which is Evil, though there were no Judgment, or Hell to follow it, out of that inward and inbred Antipathy which they have unto it, out of an Hatred, and Loathing, and Detestation of Sin itself, but most men are of other principles. If they can think that God will not require it, they care not what Insolences and affronts they offer even to his Majesty itself.
For a Close and Conclusion of all at this present time. This whole Verse if we please may be further taken in a way of Complaint and Expostulation, which David makes with God, as to his present forbearing and remitting of wicked men, therefore doth the wicked contemn God &c. That is wherefore dost thou let Him contemn this, and suffer Him to do so without Executing of this Vengance upon Him. As Jeremiah, and Habakkuk and others of the Servants of God, do sometimes reason with Him to the like purpose. But this I cannot now stand to insist upon, and perhaps that Sense which I have already handled, is more proper and Natural, and therefore I will not practice this. So much for the whole Text. Wherefore doth the Wicked &c.
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SERMON XVII.
Psal. 68.21.
But God shall wound the Head of his Enemies, and the hairy scalp of such an one as goeth on still in his trespasses.
There's nothing wherein God's Providence does more difference itself in the world, then in his Dispensations to his Church and People. And that as we may consider it especially in a double reference. The one is as to their own protection, the salvation and preservation of themselves. And the other to their enemies confusion, the destruction of those which are opposites, and Adversaries to them. And each of these are in a very good part of it, the Scope and Drift of this present Psalm which we have here before us. The former is laid down in the verse immediately preceeding. He that is our God, is the God of salvation, and to God the Lord belong the issues from death. The latter is exhibited in this Text, which I have now read unto you. Where (by way of Antithesis or opposition) God shows his carriage to his people to be different from his carriage to his enemies. For whereas he loaded them with benefits, upon these he heaps Judgments. But God shall wound the Head of His enemies, and the hairy scalp of such an one as goes on &c. This is the Coherence of the words.
IN the Text itself we have three General parts considerable of us.
First, The Persons threatened, and they are in General, God's enemies, in particular such as those, who go on still in their trespasses.
2ly, The evil itself which they are threatened withal, and that is wounding, or smiting.
Thirdly, The place, or part, with they are threatened in the Head, Scalp, we begin in order with the first, viz. The Persons Threatn'd, God's enemies and pertinacious sinners; such persons, as will not be reclaim'd from their vicious and inordinate courses. These are those, which the Psalmist does here threaten with judgment. Obstinacy and persistence in sin, it shall not escape punishment, but God will sooner, or later be avenged upon it. This is the Point which we have here before us, and we have it further declared unto us in sundry other places besides, as Levite. 26.18. If ye will not yet for all this hearken unto me, then will I punish you seven times more for your sins, so Deut. 29.19, 20. He that blesseth himself in his heart, saying I shall have peace, though I walk in the Imagination of mine heart, to add drunkenness to thirst. The Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man, &c. so Eccles. 11.9. Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes, but know thou, that for all these things God will bring thee into Judgment, Again, Prov. 29.1. He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy. In these and the like places of Scripture does God threaten the pertinacious sinner, and such an one as persists and goes on still in his trespasses.
And there's very good ground for it, which may appear in these following considerations. First, Because he multiplies sin. Secondly, because he aggravates it. Thirdly, because he confirms it. He makes his sins more numerous. He makes his sins more heinous. He makes his sins more settled, and hardened and difficult to be removed; therefore draws on the punishment of them.
First, (I say) Because he multiplies sin, he contracts a new guilt. He that goes on in his Trespasses, he adds sin to sin, iniquity to iniquity, drunkenness to thirst, and so from hence runs further upon the score, and in arrears with God. Look therefore as a Creditor when his Debtor goes on still in his debt without any payment or satisfaction of him, he thinks it time for him now to call him to an account. Even so it is with God to sinful men, when they still proceed in their iniquities, and provocations of Him, He will punish them because they still provoke the eyes of his Glory against them, and by frequent commissions do as it were dare his Divine Majesty to execute vengeance upon them. There's an Affinity, and Concatenation of sins one with another: so that they which make bold with some are likely to fall into more, if they do not the better look to themselves, as we see it was with David himself, when he began, he had never done, but went on still in sinning against the Lord, even to the sin of murder.
Secondly, He that goes on in his Trespasses, as he multiplies sin so he aggravates it; He makes it more grievous, and heinous then it was before, and that as being now clothed with more odious circumstances, for the longer a man continues in sin, the more he sins.
First, Against the Spirit of God, wrestling and striving with him, and moving and working in him. He sins against all those Admonitions which are given him to the contrary, in Education, in the Ministry of the word, in the good Counsel and Example of others. He stifles those checks of Conscience, which are administered to him, which cannot restrain him and keep him in.
Secondly, He sins against Providence, whether in the Judgment or Mercies of God inviting him to Repentance.
And Thirdly, Against many promises, and Covenants, and resolutions and purposes of reformation, which have been made by him. Thus in all these respects does he aggravate sin in himself, and thereby procure punishment.
Lastly, He confirms and settles sin in him. The more that any man sins the more he may; and the oftener he falls into the acts of it, the more does he increase the vicious and sinful habit, Especially in case of Relapse after some former restraints of it, when men have for some time abstained from sin, and then return again to their old and wonted course in it, they become from hence more ensnared in it, then they were before, as it is in 2 Pet. 2.20. If after they have escaped the pollutions of the world, through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them then the beginning. For it had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy Commandment delivered unto them; now a course of sin is such as draws along judgment with it. It is not simply he that falls into sin ignorantly non-attendantly, through infirmity, for some single mis-carriage or so, though that be bad enough too, but he that abides and continues in it. He that walks and goes on, as the word in the Hebrew Text Mithkallek properly signifies, that's the person, who is here aimed at, in the shooting of God's Arrows against him. So much for that first particular, viz. The person threatened, such an one, &c.
Now the second is the evil threatened, And that is wounding, Jimchats, He shall wound. This it carries a double Emphasis with it. First, It is a Mollified expression. Secondly, It is a Peremptory one.
It is Mollified expression, First, It is not he shall kill, but he shall wound. God begins with wounding, which is only killing in the preparations and tendencies to it, that so (if it be possible) men may be bettered and wrought upon by that. He will not quite undo men, if there be any hope at all of their amendment and reformation.
Therefore it is good for them to take notice of it do not slight any beginnings of wrath and vengeance which God lays upon thee, for he does it thereby to reclaim thee. He corrects thee in measure, but yet will not let thee go altogether unpunished, as it is in Jer. 30.11. This is a very Gracious and Merciful Dispensation. The Lord, if he pleased, might wholly cut off, and destroy, make an utter and absolute end and consumption at once. Now that he is pleased but to wound, there's the more favor and goodness in it, and accordingly to be acknowledged; yea, tis a part of God's Nobleness, and Magnanimity, satis est prostrasse. He counts it enough for him to lay his Enemies flat. He does not so much care to insult, and to Triumph over them, or to do the worst, that He can against them.
But Secondly, As it is a Mollified expression, so it it a Peremptory. He shall or will do it, does it not yet it may be, but yet means to do it hereafter, if he be not the better prevented, that he would have to be supposed, and taken for granted, Though hand join in hand, yet the sinner shall not go unpunished, as it is Prov. 16.5. God will certainly sooner or later wound all obstinate and pertinacious sinners whatsoever they be, we see he has here threatened it, (and in many other places besides) and he will accomplish it accordingly.
There are two things which make men to hope the contrary. The one is the apprehension of God's Mercy, God is good and gracious, and therefore may escape punishment, this is the reasoning of many persons, but such as these do not consider, that He is just and righteous too. God's Attributes do not cross one another, He is so far forth merciful to penitent sinners, as that withal he is severe to pertinacious, and these two they must not be divided, or separated on from the other. God hath a stroking for Converts, and a striking or wounding for enemies both at once. Therefore we find them both put togethere there in the Psalms, Gracious is the Lord and righteous, Psal. 116.5.
Again, Another thing which makes many men to flatter themselves is because they have escaped all this while, so as they have done, God has not yet wounded them, and therefore they think he will not wound them at all, according to that of the Preacher, Eccl. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. But this is no argument at all, if it be duly considered. For Judgment, that stays for a while, it will come at last, and the less that men suffer at present, the more their's to come. God will be in no man's debt, either for the reward of evil or good, but will undoubtedly pay it into their bosoms, That they may conclude on and make account of, He will wound them, it is a Peremptory kind of Expression.
For the further improvement of this passage, we may take notice of one thing more in a way of Illustration, and that is the singular Number, such an one as goes on still in his trespasses. It is not of those that do so, in the plural but of Him that does so in the singular. To signify thus much unto us, that God does not only set himself against sinners at large, and in the crowd, but that he takes notice likewise of every particular offender. And he will deal more immediately with Him, as he has occasion for it. There are many which perhaps may think either their Persons or their Sins to be so small, as that God does not observe them; or has any regard of them, but they are deceived in so thinking, for God has an eye upon every Sinner whosoever he is, even the smallest and meanest that is, and he will not only punish the Assembly and Congregation of evil doers, but also every particular person that shall engage Himself in evil ways; and there is nothing which shall stand in his way, as an Obstacle or Impediment hereunto. He is resolved and determined to do it without any Gainsaying or Contradiction wound them he will. And that's the Second thing considerable, to wit, the Evil in General threatened, and that's wounding.
The Third is the part wherein, and thats here expressed to be the Head. This is not Exclusive but Specificative, it is not the Head so, as if nowhere else besides but the Head as therein Especially. As for obstinate Sinners, they have many wounds inflicted upon them in other respects.
As First, In their Good Names they have a wound oftentimes in them. Prov. 6 33. A wound and a Dishonor shall he get, and his reproach shall not be wiped away. Those that go on willfully in base and unworthy Courses, they do hereby much desparage themselves in point of Reputation; this is somewhat, and that which is to be minded by them. The very Heathen man could say, Puto cum perisse &c. I think he is lost and quite undon, that has no regard to his good Name, and Estimation. This is the Lot of a Foolish, Bold, Presumptuous Sinner, that refuses to be reclaimed, he lies under a Reproach, and Contempt: He has a wound, and a blast oftentimes in his Credit; an Account in the world.
Secondly, A wound in his Estate, that does also many times from Hence lie a bleeding. Idleness it is clothed with Rags, as Solomon speaks. Prov. 23.21. And he that loveth pleasure shall be a poor man. Prov. 21.19. Loose and Licentious Courses they are such as bring men to Beggary and want: which as an Armed man comes upon them.
Thirdly, A wound in their Consciences, which is the great wound of all. This is another which God does inflict upon them: As St. Peters Auditors. Acts 2.37. When they heard these things, (namely their Guiltiness of such and such Sinns) they were prickit in their Hearts. That's a wound which is not easily Cured, or made up. A wounded Spirit (says Solomon) who can bear? This is that which is attendant upon Sins, especially from the Continuance in it; it does very much lay wast the Conscience, and make holes; and furrows in it: All these wounds does God inflict upon his Enemies, as it pleases him; which are not to be Excluded.
But that which is here specified is in the Head, and hairy Scalp: God does especially wound them there. This (for the opening of it to us) does denote three things to us, according to the different notion which the Head does carry in it.
First, In their Intellectuals, takes away their Brains from them.
Secondly, In their Vitals, takes away their Life from them.
Thirdly, In their Principalities, and Eminencies, takes away their Glory from them.
First, (I say) In their Intellectuals, takes away their Brains from them: God infatuates wicked men, besots them, and spoils them of their wits. He confounds the wisdom of the Wise, and brings to nothing the Understandings of the Prudent &c. 1 Cor. 1.19. Such a wound as this it was that which was inflicted upon Nebuchadnazar, when his Understanding was taken away from him. Dan. 4.34. And when he was turned to eat grass like the Ox. This God does with many such Persons, bereeves them of their Understandings, or if he does not do it in a natural way, yet he does at least in a Spiritual: gives them up to a blind mind, and to a seared Conscience, and to a reprobate sense, which is one of the Greatest Evils and Judgments that may be. Thus it is recorded of the Heathens. Rom. 1.28. That as they did not like to retain God in their knowledge, God gave them over to a Reprobate mind &c. Those that go on in Sin, they many times come to such a pass as not to discern it; or judge of it, especially such as this Sin may be; which they are guilty off, which sometimes may so much the more stupify them, and take away their Understanding: This is one way wherein God wounds those which are his Enemies in the Head.
And we cannot wonder at it, if we do but consider how they use their Heads oftentimes against Himself; which they do by a double practice. First, In the contriving of Sin. And Secondly, In the defending of it: Wicked men they use their Heads against God to each of these purposes, and therefore does he wound them in them.
First, As to the contriving of Sin, they do many times abuse their Heads thus; in being witty to invent and devise evil attempts, the Brain of an Ungodly person is very fruitful in this particular, he is still musing, and plotting, and casting about some evil or other, never well; but when he is taken up in such Devises as these are. And therefore does God meet with him in them; he disappoints the devises of the Crafty &c.
Secondly, As to the defending of it, this is another thing; wherein men use their Heads, and employ their wits to strain an excuse of Sin: a justifying, and a maintaining of it; such Heads as have evil Hearts join'd with them, they labor all that may be to make Sin as little odious as they can, to pallia ••• t, and extenuate it, and to put the appearance of Virtue upon it; thus they use their Heads 〈◊〉 and accordingly does God punish them for it, by wounding them in their Intellectuals, and takes away their wit from them.
Secondly, In their Vitals, he takes away their Life from them. The Head as it is the Seat of Reason and Understanding, so likewise of Sense and Motion; it has all the Senses in it in a more full and perfect measure and degree, then any other parts of the Body; now therefore when it is said here that God will wound the Head of his Enemies, we have hereby signified that he will destroy their Life. He will give them a mortal wound, so as to extinguish them; and take them away out of the World. This is that which he will do, and which he threatens to do here in this place, when he says that he will wound their Head: And it is suitable likewise to other places besides, where God does threaten as much against them. Look through the whole Scripture, and ye shall find it the currant Doctrine of it, that God will wound the head of his Enemies thus. Thus he did with Pharaoh, with Sennacherib, with Herod, and such as these; Examples are frequent to this purpose.
Nor there are two principles which do engage him, and move him hereunto. The one is his own Glory, the other is his Churches good.
First, His own Glory in the Vindication of his Justice upon evil men, and so prevent Atheism in the word. If God should suffer wicked men to go on without Controul, they would be ready to think that there were no God at all, but now when he punishes them, he does here convince them, so that men shall say. Verily there is a reward for the Righteous: Verily there is a God that Judges in the Earth. Psal. 58.11.
And then love to his Church, that's another thing which puts him upon it likewise. That the Rod of the Ungodly may not rest upon the lot of the Righteous, and so they put forth their hands to work Iniquity; as it is Psal. 135.3. If God should not take such a course as this is sometimes with wicked men, which are his Enemies; and the Enemies of his People, there would be no hold or pass with them. Therefore does he indeed take such a Course as this is against them.
If we shall ask when he will do it, (because he does it not always, nor presently,) I answer in these two Cases.
First, When the Sins of the Enemies are thoroughly ripened.
Secondly, When the Hearts of the Christians are thoroughly Humbled, in these two conditions does God wound the Head of his Enemies, and not before.
First, When their sins are ripened, when wickedness is come to an Head, and Judgments come to an Head likewise: God stays oftentimes till then. Insolency it provokes Revenge, as long as there is any appearance of Moderation, and Tenderness, so long he forbears, but Outragiousness puts him upon Execution. As he told there Sennacherib, Isaiah. 37.29. Because thy rage against me and thy Tumult is come up into mine Ears, therefore will I put my book into thy Nose, and my bridle into thy Lips &c. And so Psal. 12. verse. 5. For the Oppression of the Poor, and for the sighing of the Needy, I will now arise saith the Lord, and I will set him in safety from him that puffeth at him. Thus he did with the Israelites, when oppressed with the crueltyes of the Egyptians.
Secondly, When the Hearts of the Church are thoroughly Humbled, God suffers his Enemies sometimes as Exercises of his people's Graces, and as preventions of Extravagancy in them, to abase them, and Humble them, and keep them Low. When this is once indeed effected, then he restrains them, and curbs them, and takes them off. And that may be the Second Explication, God shall wound the Head of his Enemies, as it does Express his punishing of them in their Vitals, not only takeing away their Brains, but also their Lives.
Thirdly, In their Principalities and Eminencies. The Head it has that notion in it likewise, and so here also in the Text, as may appear by what is joined with it, the Hairy Scalp. In vertice capilli. That which is men's Crown, and Glory, their greatest Ornament wherein they most rejoice: which they chiefly glory in, and are proud off. As Absalom his Hairy Head; God made it to be his Destruction, so he will likewise do with many others besides, which do lift up themselves in any carnal Excellency which they partake off, whether Wit, or Wealth, or Strength, or Beauty, or Honor, or whatever we can name, while men boast in any of these things, and withal go on in their Sins without Repentance, and amendment; God will wound and blast them in them, he will wound the Head of his Enemies.
Let this therefore serve to Humble men, and to keep them low in their own thoughts. I said unto the Fool deal not foolishly, and to the Wicked, lift not up thy Horn, lift not up your Horn on high, speak not with a stiff neck: For God is the Judge &c. as it is in Psal. 75.4.5. &c. Let everyone make this use of it, which Nebuchadnezzar seems to make. Dan. 4.37. Even to see, that those that walk in pride God is able to abase them. Look what ever it is, that Wicked men make to be their Idol, that does God make to be their Ruin. And in the thing wherein they magnify themselves, or deal proudly, he is above them. As even Jethro could there take notice of it, in Exod. 18.11. In their Head, that is, in their greatest Eminencies, or Perfections.
And now having thus explained the punishment, or evil itself, which God does here threaten, we may seasonably again return to the Persons, which are here interested in it, which (as we shown before) were his enemies, and obstinate sinners, such as persist, and continue, and go on still in their Trespasses, where we may pertinently likewise take notice of the Connection of these two expressions both together, which holds (as we may say) reciprocally and in dependence of one upon the other. Those which are God's enemies, they will go on still in their Trespasses; and those which go on in their Trespasses are no other then enemies of God.
First, (I say) Those which are God's enemies will go on still in their Trespasses, for there's no restraint, or withholding of them. As for those which are his children, there's his Spirit and his providence to take them off; his Spirit within them, His Providence without them. He does by these graciously prevent them, and keep them off from many a miscarriage. He that pleaseth God shall not be taken in evil snares, but the sinner shall be overtaken with them, as it is in Eccles. 7.26. So the Connection, it holds in that.
Again, Secondly, Take it also the other way, Those which go on in their Trespasses, they are no other then the enemies of God, we see here how they are made synonymous, and the one, as explicative of the other, as if indeed they were all one, and so they are. Look how far forth any one does go on and persist in sin, and evil courses, so far forth is God his enemy, and he an enemy to God, Those mine Enemies, that would not that I should reign over them, bring them hither, &c. Luk. 19.27. Such as these they oppose God in his Laws, in his Attributes, in his Government, and what not? And how can they then be any other then enemies indeed unto him, and so he accounts them.
Let all these things laid together (for the use and Improvement of them) have therefore this influence upon us, to restrain us in this particular. And if we cannot avoid sin absolutely, let us at least avoid continuance in it, let us take heed of going on in our Trespasses by any means. Everyone knows what corruptions they are most of all addicted unto, and it concerns them to be most wary, and watchful in that respect, Shall we continue in sin (says the Apostle) God forbid, Rom. 6.1. This is that which aggravates all the rest.
But how (may some say) shall we be kept and preserved from it? what helps are there against persistency in sin.
First, Mortify the principle of corruption in us. The way to be kept from the Acts of sin, is to have the habit of it subdued in us. There must be the killing of this viper in the egg, a slaying it in the root; till this be done there's no security at all for us. Men may think to keep from sin for a little while, but ere long, they'll be as bad as ever, until there be this true principle of Mortification in them. This General work of the new creature is necessary to all the actions of new obedience in us, whether as to the doing of that which is good, or the abstaining from that which is evil, in that manner as it ought to be abstained from. Therefore this must be laid as a ground-work, and foundation to us in this particular, and the reason why many fail in it, is for want of this. What's the cause that many think with themselves, oh they will certainly abstain from such sins, and yet fall again in with them? why it is because they never thoroughly hated them, nor had their spirits set against them. Therefore look first of all to that
Secondly, Stop the beginnings, as we desire not to go on in trespasses, let us not at first venture upon them, for it is like the letting out of waters, as Solomon speaks of strife, which a man knows not where it will end. He that will give himself liberty to begin, he shall go on, whether he will or no. Therefore take heed of the very first entrance and initiation in evil, for these will draw on more with them, take heed of the occasions of sin, and of the edges and branches, and brinks of spiritual danger, as we love our own souls, and the salvation of them. See that we hate even the garment spotted with the flesh.
Thirdly, Have daily and continual, and fresh, and actual apprehensions in us of the filthiness and dangerousness of it. It is not some habitual prejudices against sin, which will secure us from it, unless we do also actually consider, and reflect upon it, and have things green in our memory, especially at such time as temptations shall offer themselves, here we must set one against the other. The remembrance of the evil against the strength of the allurement and provocation to it. As a man that thinks there is danger in such a way, he will be sure to decline it.
Lastly, Beg the assistance of God's Spirit, and fetch power still from Christ, and be careful to walk in ways well-pleasing to Him. It is God's enemies (as I shown before) which go on in their Trespasses. When men will be sinful, they shall be so, and the more that they give way to corruption, the more it shall abound in them; but it concerns all good Christians to have that nearer watch over themselves, as that the Lord may not be provoked to give them over hereunto, but to keep and restrain them from it. This for helps and directions.
What remains to us, but that we be careful to put them in practice as we have occasion for them; we have (as inpart hinted before) many curbs and restraints upon us: The Counsels of friends, the Admonitions of the Ministry, the Danger set before us, and experience of God's Judgments upon others in such and such evil courses. Now, if we will go on for all this, we are in a most desperate condition indeed.
For this purpose, we must further know thus much, that nothing less will serve our turn, then real and through amendment, and reformation, and turning to God, and turning from our evil ways. It is not all the promises we can make, all the fair pretences to betterment, or all the counterfeit expressions of relenting, whether in words or tears, or the like, as some will sometimes reach so far unto. No, as long as they still go on in their sins, these will nothing avail them. As if a man has some disease upon him, Gout, or stone, or the like, let him use all the Physic that may be, yet if he goes on in the use of that diet, which feeds those evil humors in him, which are the grounds and causes of his Distempers, he will never be freed from it so long as he lives, even so is it here to this purpose in Spirituals, while men go on in their Trespasses, and favor and allow themselves in them. all the Duties and Exercises of Religion, which are acted and performed by them, will in this Case be but in vain unto them. Perseverance in Duty is no Protection or Priviledg to any with perseverance in Sin, but the one hinders the other.
That goes on still in his Trespasses. This (if we please) may be further taken by us in a narrower and more restrained Sense, then as yet we have taken it, not so at large, for all kind of Sins, (wherein it holds as a very good Caution) but in particular for that sin of Enmity, and opposition of the Church of God. God will wound the head of his Enemies, and the Hairy Scalp of such an one, as goes on still in his Trespasses. That is, who notwithstanding God's frustrating and disappointing of God in his Assaults, which he makes upon it, does yet attempt further against it, such an one as goes on here: God will certainly be avenged upon him. Thus was it with Balah, and Balant, as to the cursing of Israel, who though they saw, they did but labor in vain, yet still went on in their Trespasses. And thus now the point will be thus, that as all obstinate Sinners in General, so all pertinacious Enemies, the Church in particular shall especially be punished and destroyed, if they are not careful what they can to prevent it. Thus Isaiah. 8.9.10. Associate yourselves O ye People. Gird yourselves, and ye shall be broken in pieces &c. And we see it in Pharaoh and the Egyptians pursuing the Israelites, how going on in it, they were overthrown by it. God thinks it enough at first for his Enemies, to disappoint them, but then afterwards when they are not diverted by it, he thinks fit to destroy them, and to punish them so much the more.
Therefore let all those which are such, be hereby restrained, and taken off from it. Saul Sau why persecutest thou me? (says Christ to Him when he was going to Damascus with letters against the Church.) It is in vain for thee to kick against the Pricks. As who should say if thou goest on, thou art lost and undone by it. God will be sure to have the better of his Enemies, let them take what course they please against Him. What a madness then is it for men's malice so far to transport them, as to go on for all this, that those they know labor to no purpose: because no Weapon that's firm'd against the Church shall ever prosper, yet they cannot but persist in such attempts as these are, as many do, and will by no means be taken off from it.
To set whom all this the more Effectually, there is a particle in the beginning of the Text, which we translate but; but according to the Hebrew it is surely: Ak which has a good Emphasis in it, to put it out of doubt with us, that we might not make any question of it. The Spirit of God does meet with men's Infidelity in this regard, who do not so easily believe it, and give Credit to it, but think they may go on and proceed for all that, no, God will do it, and surely he will do it, this that in it.
But what will he do? He will wound the head of his Enemiss, what's that? why not only his Enemies in the Head, (as we have hitherto handled it) but likewise as we may further Explain it. The principal of them. He will wound the head of his Enemies, that is, he will wound the chief of his Enemies, that's another Explication which we may very well fasten hereupon, according to that also in another place. Psal. 110 6. He shall wound the Heads ever many Countries. And Hab. 3.13. Thou woundest the Head. This may be reduced to three Heads especially. First, To Satan. Secondly, To Antichrist. Thirdly, To all other potent Enemies whatsoever.
First Satan, God will wound his Head, it is the course which is threatened upon Him, from the very beginning. Gen. 3.15. Semu mulieris conterit caput Serpentis. The seed of the Woman shall break the Serpents head. That is Christ shall break the head of the Devil. This was promised to our first Parents in Paradise, and it is that which we shall find to be made good to ourselves.
So Rom. 16.20. The God of Peace shall tread Satan under your feet shortly. And Luke 10.18. I beheld Satan like Lighting fall from Heaven. This is that which the Scripture says of Him.
Secondly, Antichrist, It says as much of him also, in 2 Thes. 2.3. The man of Sin is there Emphatically called the Son of Perdition. And expressly verse. 8. Whom the Lord shall Consume with the Spirit of his mouth, and destroy with the brightness of his Comming.
Thirdly, All other Potent Enemies whatsoever The Rulers, Princes, and Governous of the World. Thus again Psal. 110.5. The Lord at thy right hand shall strike through Kings in the day of his wrath. So Psal. 2.2.3.4. And here in this present Psalm, verse. 11.12. The Lord gave the word, great was the Company of those that published it. Kings of the Army did flee apace, and She that tarried at home divided the spoil.
The use of all this is Comfort to the Church of God, that we being delivered from all our Enemies &c. So much for that Exposition, and so also for the whole Text. But God shall &c.
〈 in non-Latin alphabet 〉 .
SERMON XVIII.
Psal. 75.8.
For the hand of the Lord there is a cup, and the wine is red, it is full of mixture, and he poureth out of the same; but the dregs thereof all the wicked of the earth shall wring them out, and drink them.
This Text which I have now read unto you is a very terrible Text, which Carries a great deal of Terror, and affrightment, and Consternation with it, even in the very first Proposal of it; but yet Couch'd and vayled under such terms and Expressions, and Metaphors and allusive Resemblances as do allay and Mollify it to us. It is (in one word) an Account of the Severity of God's Dispensations in the Dispising of these inferior matters, and affairs here below. The Psalmist had in the verse before told us of God's absolute Power and Sovereignty in the Ruling and Governing of the World, that he is the Judge of all, who Changes the Hours and Seasons as Daniel speaks Dan. 2.21. And takes upon him to remove, and settle as he pleases, he putteth down one, and setteth up another, in the 7th verse. of this Psalm. Now here in the Text he does amplify, and prosecute this Argument which he had mentioned and propounded, by taking men off from opposing, or contradicting that truth which he had there promised, from the Consideration of the danger which is consequent, and ensuing thereupon. For in the hand &c.
IN this present Verse before us (to give the full view of it) we have a lively description, and amplification of the Judgments of God upon the world, which are here set forth unto us under a threefold representation of them. First, In their preparation. Secondly, In their Execution. And Thirdly, in their Participation. The Preparation of them, that we have in those words, In the hand of the Lord there is a cup, and the wine is red, &c. The Execution of them, that we have in those words. He poureth out of the same. The Participation of them, that is in these words. But the draggs thereof all the wicked of the earth shall wring them out, and drink them.
We begin in order with the first, viz. The Preparation of these Judgments, For in the hand of the Lord there is a cup, and the wine is red, it is full of mixture. Wherein again we may take notice of three particulars more. First, The Vessel, and that is a cup. Secondly, The liquor, and that is red wine full of mixture. Thirdly, The Preparer, and Orderer, and Disposer, and Qualifier of it, and that is God himself. This cup of red wine, and full of mixture it is in the hand of the Lord.
First, I say, Here's the vessel, and that is a cup. This is one thing, whereby the Judgments of God in Scripture, both here and in other places are described and represented unto us. It is Calix es poculum Indignationis, Isa. 51.17. The cup of fury. And ver. 28. The cup of trembling, and Ezek. 23.33. The cup of astonishment, and many such expressions as these are. This it is among other reasons especially for this, as hereby signifying the collection and gathering together of his punishments all in one, that as in a cup, you have the liquor united, and incompast in such a space, so is it likewise with the Judgments of God, they are a great while gathering together, and then they serve to make up a cup, from the fullness, and completeness of them. God distributes these his sorrows not by drops only but cups.
To speak more distinctly of it, and to open this Metaphor so much the better unto us. By this Cup or Vessel of reception, we may understand whatsoever it is, which is the means and conveyance, and derivation of any evil unto us. For as there are divers evils and calamities in the world, which our natures are subject unto, so there are accordingly divers conveyances, and transmissions of these evils to our hands, since they come to us in one way, and some they come to us in another, and they are but the expression, as we see it was with holy Job. There were the Sabaeans, and the Chaldeans, and the Fire, and the wind from the wilderness. All these were so many cups wherein the Lord gave him to drink of the waters of bitterness & affliction. And so he does with many others, He hath his several conveyances to his purpose, some he afflicts in their bodies, and some in their spirits, and some in estates, and some in their relations. All of them are but cups of displeasure, and that they are; They do serve for this end and intent, to be the means and instruments of their afflictions. Indeed, tis true, these cups are of different sizes and capacities as I may so express it, some their measure is larger, and some their measure is smaller, yet Cups they are notwithstanding; and so God makes them to be both to his Servants and other People.
The use which we are to make of it, is accordingly thus to look upon it, we should observe and take notice of the Providence of God in this particular and be answerably affected therewith, we should take heed of provoking the Lord by any Sin or Miscarriage whatsoever, as knowing that in so doing, we do but prepare as it were a Cup for ourselves, and treasure up wrath, (as the Apostle speaks) against the day of Wrath. in Rom. 2.5. And let us not give our selves Liberty in any unwarrantable course; or take Courage to ourselves in sinning from any present impunity, or forbearance, because all this while the Cup is as it were but a filling, and making up. There is a Cup in framing and fashioning though it be not already brought out.
When we speak of a cup, we know it has commonly a twofold notion in it, either a Good, or a bad. There's a Cup of Physic, a Medicinal Cup, and theirs a Cup of Poison, a destructive Cup. Now in the hand of the Lord there is a Cup to either of these purposes, and that also as to the same ingredients, God makes the same providences to be a Cup of Physic to his children, for the healing and recovering of them of their spiritual infirmities, and a Cup of Poison to his enmies for the killing and destroying of them, in the midst of their sins. And according to either of these senses, may we take it here in this place. That's the first particular considerable in this Metaphorical Description, namely the Vessel of Reception, It is a Cup.
The second Particular is the liquor, which is contained in it. This Cup, it is not an Empty Cup, a Cup of State, and only for fashion, and no more but so; a mere standing Cup, but it is a Cup of Infusion, and what it is, we have here expressed unto us in two particulars. First, In the simple nature of it, The wine is red. And secondly, in the Composition of it. It is full of mixture. These two branches make up the fillings and ingredients of it.
First, The wine is red, or troubled as some translate it, Chamar. There's the kind or nature of this wine, and hereunto do agree all those phrases, and expressions of Scripture, which we mentioned before, of fury, and trembling and astonishment and such as these, whereby we are to understand the grievousness of the Judgment itself. Red wine in Scripture is sometimes used in a way of commendation, as Isa. 27.2. Speaking of the Church of God. In that day sing ye unto her, a vineyard of red wine. Here 'tis used in a way of disparagement and aggravation of the Judgments of God, as carrying a great deal of sadness and terribleness in them, and all little enough to make us to tremble at them, at least afore-hand, before they fall upon our heads. This is the usual manner of Scripture to lay forth such things as these are under the greatest affrightings, as Joel 2.2. Speaking of the day of the Lord. A day of darkness, and of gloominess, a day of clouds, and of thick darkness, &c. And so Amos 5.18. The day of the Lord is darkness, and not light. And again, Zeph. 1.15. That day is a day of wrath, a day of trouble and distress, a day of wastness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness. Still in terms & expressions of astonishment, thereby to sink so much the more into the minds and hearts of those whom they are uttered unto. Here (for the particular notion of it) it is called red wine, as the emblem of a bloody destruction, which is very fitly resembled by it, there being nothing more like to blood then such wine as this is. It is like it for the substance of it, as it is Wine, and it is like it for the color of it, as it is red wine. The Analogy and proportion holds very well in either of these considerations, in which it is here exhibited unto us. This then is that which is here intimated that there is a Cup of Blood which is prepared for the inhabitants of the world, as an expression of God's Vengeance upon them; This is the Red wine here in the Text, and it is that which is often mentioned elsewhere in holy Scripture, as Deut. 32.42. I will make mine arrows drunk with blood. So Isa. 34.5, 6. The sword of the Lord is bathed in heaven, and filled with blood. And again in ver. 7. Their land shall be soaked with blood, and many such places as these are, still there's made mention of blood.
If we should ask why it pleases God to take such a course as this is. The answer is easy and obvious, that the remedy may be suitable to the disease, and the punishment to the sin; Sanguinem sitisti Sanguinem vitis (as he once said) Thou hast thirsted after blood, and blood thou shalt drink. Because men delight in blood, therefore blood shall be poured out unto them, yea their own blood shall be poured out. This is the way of God's Providence, and the manner of his dealings in the world; which because it is filled with cruelty shall be therefore filled with blood.
And so as for cruelty so for luxury, and intemperance and drunkenness such sins as these. The punishment holds good in the Analogy and Metaphor and resemblance itself. Those that look upon the wine while it is red, and whiles it gives its color in the cup, as Solomon speaks. Those that tarry long at the wine, and go to seek for mixed wine, as it is in the same place, Prov. 23.30, 31. Such as these they shall have a cup of red wine prepared for them, and such as is full of mixture, as it is here in the Text. Here's (by the way) a good item for drunkards, and such brutish and beastly kind of persons as these are. And thus much of this liquor considered in the simple nature of it, The wine is red.
We may further here look upon it secondly, in the its Composition, It is full of mixture. This is an amplification of the former, and which adds somewhat unto it, but yet such as we find in Scripture to be a different and contrary sense and signification; for sometimes it is taken in a good sense, and in a way of Mollification. Sometimes again in a bad, and in a way of aggravation.
First, I say in a mitigated and good sense, this phrase of a Cup full of mixture, is now and then taken so; as making it a kind of Qualification and Diminution of the Punishment, and therefore the contrary is threatened for a Judgment. Revel. 14.10. The Wrath of God poured out without mixture.
But here now Secondly, It is taken in a bad sense, where the aggravation is made to be this, that it is a Cup full of mixture. How may we reconcile these two Expressions one with another, in one place without mixture an aggavation; and in another place an aggravation, that it is full of mixture: This is according to the nature of the things themselves which are related unto, without mixture in the former place, that is without mixture of Grace and Goodness whereby the Affliction might be allayed unto them. Judgment without Mercy, Correction without Mitigation.
Again, full of mixture here in this Text, that is of the Wrath and Anger of God with the Evil and Affliction itself, which several phrases being thus explained, we may here learn how to take this present Expression here before us, which according to a double reference may admit of a double sense. There is a mixture of Strength and Patience. There is a mixture of Comfort and Goodness.
We may take it either way, and first of the former of these two, as it carries a reference to the Godly and children of God: This Cup of red wine and affliction which is tendered to them, it is full of mixture in this sense as it is mitigated, and mollifyed unto them. Forasmuch as their Corrections are dispenst in much Mercy and Love unto them. In all the Afflictions of God's people there's an intermixture and temperament of love and favor which shows itself in them. The cup is full of mixture to them as may be made good in sundry particulars which are Ingredients into it.
As First of all, There's a mixture of Strength and Patience for the bearing of it, God never lays anything upon his Servants though it be never so harsh and terrible, but he gives them some ability to endure it and to wrestle and buckle with it, this is called in other places of Scripture a Correcting in measure, which God does often make promise of that he will be sure to take care off. The Lord is faithful who will not suffer you to be tempted above that which ye are able, but will with the Temptation find a way to escape that ye may be able to bear it. The Lord as he strikes with one hand, so he still supports and holds up with another, that's one friendly intermixture.
Secondly, There's a mixture of Comfort, and Goodness as to the things themselves, God is not altogether in Affliction, but he is very much in Mercy with it; and as he is pleased to exercise his Servants with several troubles, so he does likewise vouchsafe them many blessings together with them, which he does comfort them withal. He turns his Anger away, and does not stir up all his wrath, as it is in Psal. 78.38. But as in one kind he brings Evil, so in another kind he brings good with it. His work is Checker-work; as we may so call it, of black and white: Indeed this mixture is not always so taken notice of by them, as it were fitting to be, No, if at any time we have any Troubles or Afflictions upon us, we do not for the most part observe the many Mercies which we enjoy with them, but yet they are never a whit the less for all that. There is a mixture of bad and good together in regard of God's Dispensation.
And then Thirdly, There's another thing also which is much observable in the Afflictions of God's People, which makes up this Temperament Compleat, and that is a mixture of Improvement and Edification: God is still doing his Children good by all the Evil which he brings upon them. He Chastises them for their profit, that they may be made partakers of his Holiness, as it is in Heb. 12.10. There's the Excellency of it. That so now though no Chastening for the present be joyous but grievous, yet nevertheless afterwards it yields the peaceable fruit of Righteousness unto them which are exercised thereby. What a sweet mixture is this. And that's now the First sense of the words according to the first reference of them, to wit, as to the People of God and so full of mixture, that is full of Love and Mercy which is mingled, and tempered with it.
Secondly, We may take it in reference to the Wicked, the Enemies of God and his People, and so full of mixture; that is full of Wrath and Revenge, which does mingle itself in the Judgments which here fall upon them. This is considerable in the Miseryes which they endure, not only the Evil of the Affliction in its own Nature whatsoever it be; but of the Hatred, and Fury, and Vengance of God Himself which is intermixt with it. He Distributes Sorrows to them in Anger, as Job speaks Job 21.17. This is that which is considerable in them, this cup of red wine it is without the mixture of Sweetness, and it is full of the mixture of Bitterness which is added unto it. Thus we have it in Psal. 11.6. Upon the Wicked he shall Rain Snares, Fire and Brimstone, and an horrible Tempest, this shall be the portion of their Cup. And Rom. 2.8.9. Indignation and Wrath, Tribulation and Anguish upon them that obey Unrighteousness. And Revel. 14.10. They shall drink of the Wine of the Wrath of God, which is poured out without mixture, into the Cup of his Indignation. These are the Phrases and Expressions by which the Scripture uses to set forth the Misery of wicked men in this particular. And so the Terrors of the Almighty, and the Arrows of the Almighty, and the Gall, and Vinegar, and Wormwood and such as these.
What does all this come to, but from hence so much the more to awaken men out of their natural Condition, and especially as they do anything abound and overflow with Sin, that the Judgments of God they do not come singly or simply to them, but with very sad and grievous intermixtures even of God's wrath and fierceness with them, which does aggravate and extend them, and set them out so much the more, this is their great Misery, and Unhappiness that as the Comforts which they partake off, they have them without the relish of God's Love and Favor in them; so likewise the Judgments which light upon them, they have them mingled with his Anger and Indignation, and the Portion of their Cup. Comforts are less Comfortable, and Afflictions are more Afflicting to them, this is their Lot and Condition and so ye have also the Second particular considerable in this Resemblance; namely the Liquor or matter which is here first in the simple Nature of it, which is red Wine.
And Secondly, In the Composition. It is full of mixture.
The Third and last is the Posture and Situation of this cup, or the Orderer and Disposer of it. In the Hand of the Lord. All things are in the hand of God, as the Scripture does all along signify unto us; and among the rest, these Judgments and Punishments which are sent abroad into the World: This cup of red Wine it is in the hand of God Himself. It is so, and it is said to be so in sundry regards.
First, As to matter of Preparation, consider it so, and thus it is in the hand of the Lord. Isaiah. 45.7. I form the Light, and create Darkness, I make Peace, and create Evil. I the Lord do all these things. So Deut. 32.39. I kill, and I make alive, I wound and I heal, neither is there any that can deliver out of my hand, all is attributed to him. Shall there be Evil in a City? (says Amos) that is to say, Evil of Punishment and the Lord hath not done it? Amos 3.6. Affliction it is in the Hand of God, and it is so as well as Blessing. He has an Hand for one, as well as for the other. An Hand to Strike, as well as an Hand to Stroke. An Hand to inflict his Punishments, as well as an Hand to distribute his Favors: He is as well fitted for this, as he is for that, that so we may have right and congruous Appehensions of Him. Indeed tis true that this of Punishment, it is not altogether so pleasing to Him, nor such as he takes delight in: It is in his Hand, but it is in his left Hand; as we may so express it: that hand which he does not so ordinarily, or at least so readily make use off, and so does the Scripture represent it in Isaiah. 28.21. He calls it his Work, his strange work, and his Act, his strange Act. As being such which we in a manner drive him to, or else he would not undertake it. And Hos. 11.8. Ye shall see there how he struggles with it, and how loath he is to come to it. How shall I give thee up Ephraim? how shall I deliver thee Israel. Pleasures they are at his right hand. At thy right hand there are pleasures forever more. Psal. 16.11. And Victory that's at his right hand. The right hand of the Lord does Valiantly. Psal. 118.16. But Judgment that's at his left, where he is said to place the Goats, that is the People which are appointed to Destruction: He sets them at his left hand, well, but though it be at his left; yet it is his hand still, we may take notice of that, he has an hand for this cup of red wine; and this hand of his is stretched out as there is occasion for it, as the Scripture declares it.
And therefore accordingly let us expect it, and make account of it. Let us look upon God as a Punisher and a revenger as well as anything else, as a Judge as well as a Father. There are some kind of people in the world that look upon God as all Mercy, as if he had no Justice at all in him: This is to rob and spoil him of that which is most due unto him, it is to separate and divide him from Himself which is not to be done. No, it does as well beseem him to Punish, as it does to show Mercy, and it does as much express him to the World, and therefore says the Prophet David of him. The Lord is known by the Judgments which he executeth, in Psal. 9.16. God's Judgments they are Demonstrations of God's Nature, and they show him to be that which he is in his Wisdom and Power, so that this may not be denied by us in any case.
And as not denied in the Theory and Speculation, so neither in the Practice, which is more often and frequently done. There are many which if ye put it to the Question, and ask and demand of them what ye think of him in this matter, they will be ready with their mouths to acknowledge that God is a God of Justice and Revenge, and that in his hand there is a Cup of Red wine as it is here before us, yea but their Liv • s and Conversations are not answerable and suitable hereunto, for they so walk and behave themselves as if there were no such matter, as if there were no Eye to observe them, nor no hand to inflict Punishment upon them. Now let all such People and Persons as these are, be here admonishit from this Expression, what ever Mischief or Wickedness, or Evil practice which any are undertaking or going about, let them still meditate and think this with themselves. That in the hand of the Lord there is a Cup of Fury and Wrath and Indignation, it is in his hand, and tis at his hand also, tis ready at hand, as he may be provoked unto it, let them remember that. And so ye have the first Explication, how this Cup is in the hand of the Lord, namely, by way of Preparation: It is he that provides it.
Secondly, By way of Qualification. It is he that tempers it, ye heard before: It was full of mixture. Here now ye see who tis does it, namely, God Himself, he orders and disposes, and regulates all the Evil which is done in the World. My Times are in thy hand, says David Psal. 31.15. What ever Troubles, and Calamities there are flying abroad through the Earth, they first come through God's hands before they light upon such and such Persons, as the sufferers of them, he must give them their Fiat, and their Pass before they can proceed any further.
Thus it shows what cause all have to make their peace with God, and to keep in good terms with him, especially in such times of Danger and hazard as these now are in which we live, we see what Symptoms of wrath and Judgment there are almost in every place, and what continual threatenings of more. Now how much does it concern us in these cases to look to ourselves, and to do somewhat which may prevent it from falling upon our own Heads, as the Prophet David gives us advice, in Psal. 2.12. Kiss the Son, lest he be angry and ye perish from the way, when his wrath is kindled, yea but a little, Blessed are all they that put their trust in him. This is the Comfort of God's children in trouble, That all Afflictions, are in the hands of God; In His hand to order and temper them, by way of Qualification, that is the second.
Thirdly, By way of Distribution, as giving to everyone his share and portion in it, it is in the hand of the Lord so; when God has prepared this Cup which is here spoken of, it is not to run loosely, and at random without any difference or discretion at all. No, But as there's an hand to temper it, so there's also an hand also to dispose it, and he gives to everyone so much of it, as he pleases and thinks fittingest for them, we may take notice of that also And it is very profitable (among other improvements which may be made of it) to this purpose, hereby to keep me from murmuring and impatience, and discontent: Ye know what was the reasoning of our Blessed Savior for his own particular, Joh. 18.11. The Cup with my Father hath given me shall I not drink it? The same likewise may every Christian, and true Believer say also with him? This is that which is a satisfaction to God's servants that their afflictions are not merely casual and contingent, and accidental, but disposed to them by the hand of God. And so now I have done with the first General part of the Text, which is God's Judgments in the Preparation or Disposition of them. In the hand of the Lord there is a Cup, and the wine is red, It is full of mixture.
The second is the Execution; And he poured out of the same. This is still added for further terror and amazement, for hitherto all had been well, and there was not so much matter in it to affright. A Cup of red wine, and full of mixture, and in the hand of God, there's no great hurt in that, It may be in his Hand, and nobody the worse for it, if it be no more, at least as careless and Atheistical persons are apt to apprehend it: Yea but now when this Cup is poured forth, this makes it a little more awful, which we are therefore here to take notice of. Here's Judgment not only in the Preparation or Threatenings of it, but as well as in the Practice and Execution, that we may be the more affected with it. We may from hence observe thus much, That God will not be always in the forewarnings of Judgment, He will be at last in the Dispensations of it. He will not be always tempering it, he will be at last pouring out of it. This is that which is here intimated to us out of these words, where for the better opening and illustrating of it unto us, there are three particulars which are here considerable of us, as to this carriage and dispensation of God in regard of his Judgments. First, The Time of its Secondly The Measure of it. And Thirdly, The Subjects or the Persons upon whom it lights, The Time of it, That's expressed in the present. The Measure of it, that's in abundance, He pours it forth. The Subjects of it, or the Persons whom it lights on there, are not expressed but left indefinite to signify the impartiallity of God's Judgments.
First, For the Time of it, It is the Present, expressed by that, He does it now, Though in the Hebrew it seems as well as to be the future, or if we will also the time past, in regard of the conjunction of it, Va-jagger, Effluere fecit. Indeed we may take it Indefinitely, as referring to all times whatsoever. and that upon a twofold ground especially.
First, In regard of the occasion, He is always provoked unto it.
And Secondly, in regard of the Disposition, and Inclination which is in Himself, He is always ready to do it, if he be greatly and very much provoked.
First, In regard of the Occasion, God my be said always to be pouring forth of his Judgments, because he is always provoked to do so. He has continual solicitations of him, to be executing his Punishments. God judgeth the righteous, and God is angry with the wicked every day, Psal. 7.11. There's no day which goes over men's heads, but they do more or less provoke God to pour forth out of this Cup of red wine what is here mentioned in the text, and that is full of mixture, which may serve as one ground and reason for this indefiniteness of expression.
Secondly, It is said he pours forth at all times, in regard of his own disposition and readiness hereunto, he is fitted and prepared to do so. And this is added, that so we may be in a daily and constant Exprobation and looking for it. As that which we know not when it will be, we should think it may be now at the present before another time. Answerable is the expression in the text so laid as if it were instant and now at hand. He has done it, and he does it, and he will do it still for time to come without any restraint, It is an unlimited expression.
But though it be unlimited in the Text, yet there is a limiting and determinating of it, and there are sometimes more especially above others, wherein it is actually made good and accomplisht, that God does indeed pour forth out of this Cup of wrath, and indignation, and proceedeth to the execution of his Judgments upon the Inhabitants of the earth, He poureth forth of the same unto them.
If it be asked when that time is? I Answ. when sin is come to some maturity and ripeness, when there's an height and extremity in sinning, then does God pour forth His Judgment upon the committers of it. The Lord is full of patience and longsuffering, and bears much with the sons of men for a long while together; but when his patience and longsuffering is once abused, he then comes on to punishment and execution. And this I say it is, when sin is come to its ripeness and maturity, and is at its full growth. There are three aggravations of sin which do put God upon the execution of Judgment, and this pouring forth of wrath.
The First is Boldness, and Insolency in sinning, when men come to be past shame. Sin it is a little modest at first and does not venture to such high exorbitancies as afterwards it does proceed unto. Those which have long given themselves to it, they come in time to be hardened by it, and from thence not to be ashamed of it; such as these the Prophet Jeremy speaks of Jer. 8.12. Were they ashamed when they had committed abomination? Nay they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall, in the time of their visitation they shall be cast down saith the Lord. Yea there are others which are so far from being ashamed, that they even boast and brag of their evil doings; They glory in their shame, as the Apostle speaks, they are of a brazen and impudent and whorish forehead as the Scripture sometimes expresses it, here tis time now for God to execute his Judgments.
The Second is Generality in Sinning, when it comes to taint and overspread an whole Nation, the more common that Sin is, the more provoking, where there are but two or three guilty of it; though God approves it not, nor allows it not in them, yet he is persuaded sometimes to hold his hand, but when it is General; then he cannot forbear or hold any longer: As it was once with the old World, when all Flesh had corrupted itself, then came the deluge of waters. And in Sodom, when there were not Ten Righteous in it, it was then destroyed with Fire and Brimstone from Heaven. There are some which make this a plea for their wicked and sinful Courses, that herein they do no more then others, nay therefore is the danger the greater; and they are a great deal so much the neater to Destruction.
Thirdly, Security and Presumption, that's another hastener of Judgment; and the Executions of it. When men sin, and flatter themselves in it; as thinking all shall be well with them notwithstanding: this provokes God to convince them of the Contrary by manifest Experience, as we have an express place to this purpose in Deut. 29.19.20. The Lord will not spare him, but his Anger and Jealousy shall smoke against him. This was the Condition of the old World. They were Eateing and drinking and then the Flood came upon them, and swept them all away. And so tis still to this present day, when men cry Peace and Safety then Destruction comes upon them, as Travail upon a Woman. That's now the first thing here considerable, viz. The time of this Dispensation; now he poureth out of it.
The Second is the Measure of it. It's in Abundance, Effundit, he poureth it forth. Here are not only Drops, but Showers, Waters of a full cup are wrung out unto them, and so the Scripture still sets it. Pour out thy Wrath upon the Heathen that have not known thee, and upon the Kingdoms that have not called upon thy name. Psal. 79.6. And upon the Wicked he shall rain Snares &c. This is suitable to the carriage of wicked men in regard of Sin. For they commit Sin with greediness, and add Drunkenness to Thirst, and drink down Iniquity like water, as the Scripture speaks. They put no bounds at all to their wickedness, but are insatiable and unmeasureable in sinning: and accordingly is it fitting that they should be so dealt withal in regard of Punishing, as it is said concerning Babylon. By how much She hath Glorifyed herself, and lived deliciously: so much Torment and Sorrow give her, Rev. 18.7. This is that which we may oftentimes observe in the Dispensation of God's Judgments, the full current and carrear of them with which they proceed. Methinks this word Powreth-forth, it carries many things in it at once, the Suddenness of the Judgment, the Violence and the Excessiveness. As when God has a mind to be Gracious, he tumbles in Blessings upon his People in a great measure and abundance. So likewise when he has a mind to be Revengeful, he powers forth wrath and Indignation upon those which are Obnoxious to him, that's the Second, this the measure.
The Third is the Subjects or Persons upon whom this cup of Vengance is poured forth, now this it is not expressed, but implied; and it refers to two sorts of people, both good and bad, both the people of God and his Enemies, the Godly and wicked men both, each have a share in these Judgments. As in Ezek. 21.3. Behold I am against thee, and will cut off from thee both the Righteous and the Wicked. And Eccles. 2.16. There is no Remembrance of the Wise more then of the Fool, all things fall alike to all. As for the Godly and Righteous (to speak of them first) for the other will come in afterwards in the latter clause of the verse; Even these have this wine of God's Judgments now and then poured out unto them. God afflicts even his own People, and that in a most heavy manner now and then: Yea he begins with them first of all, they drink of the cup first. Ezek. 9.6. Begin at my Sanctuary, in his charge to the destroying Angel. And 1. Pet. 4.17. The time is come that Judgment must begin at the House of God. And Jer. 25.29. & 49.12. I begin to bring Evil upon the City which is called by my name. Here's the order which God now observes in his Judiciary Dispensations, to inflict Correction first of all upon his own people.
This is that which he does for sundry Reasons.
First, That so by this means he may the more warn wicked men, and teach them what to expect for themselves. For if it be thus with the Green-Trees, what shall be done to the dry, if they drink of the cup which it belongs not to, surely those to whom it does belong especially, they shall not escape it, as it is there again Jer. 49.12. Here's matter of Terror, and Trembling, and Amazement to all wicked and ungodly persons, they for the most part do very much Rejoice and Glory in the sufferings of God's people: well, but if they did rightly consider it, they would see that they had no cause to do so, for this makes so much the worse for themselves: when they which stand in the gap are once removed; the Judgment and wrath of God will now break in so much the fiercer and faster upon the rest that stay behind. The reason why God sometimes does not punish wicked men, is because his Children stands in his way; and he cannot come at them.
Secondly, God afflicts also his people, as being most provoked by them of any other: The sins of God's Servants have the greater Aggravation in them, as being against greater Bonds, and Obligations, and Engagements which lie upon them. You only have I known of all the Families of the Earth: therefore I will punish you for all your Iniquities. Amos 3.2.
Thirdly, To prevent Scandal, and hereby to stop the mouths of wicked and ungodly men; that they from hence forth may not charge the Lord with Injustice and Partiality towards his own, as if he allowed and favored Sin in any, which he does not do; for these and the like Considerations does he pour his Judgments even upon his own Servants. And so much also for the Second General in the Text, as to the Discription of God's Judgments to wit, in the Execution he punishes.
The Third and Last is the Participation of it in these words. But the Dregs thereof all the wicked of the Earth shall wring them out and drink them. In which passage we have two things more considerable of us.
First, The persons mentioned, and they are the wicked of the Earth.
Secondly, The Evil denounced against them, and that is, That they shall wring out the Dregs of the cup of God's wrath and shall drink them up. we may take notice of both.
First, I say here are the persons mentioned. The wicked of the Earth. He might have said only the Wicked and added no more, but he joins the Earth unto it, to make it so much the more Emphatical and fuller of it's Signification, as indeed it is by this Expression: which (for the opening and explaining of it to us) does contain these Intimations in it.
First, The place and Seat of Wickedness, and that is this World here below. Wickedness it springs out of the Earth and there it resides; there's no place for it in Heaven, it comes not there at all. No unclean thing shall enter thereinto, for there dwelleth Righteousness, as it is in 2. Pet. 3. Not in the old Earth but in the new, which is all one with Heaven itself, and belongs unto it.
Secondly, The Wicked of the Earth, to denote unto us both the Affection and the Portion of Wickedness. For their Affection its set only upon the Earth, and the things of it. They mind Earthly things and nothing but them. Philip. 3.19. If ye could Anatomize and rip up the heart of a carnal Person, ye should find nothing but earth in it. There's his thoughts, his Meditations, his Expectations, his Hopes and Desires: He is nothing but Earth in the whole frame and temper of his Spirit. Therefore are wicked men in Scripture (Emphatically) called the World, and men of the World; and Inhabitants of the World, and dwellers upon the Earth: as if there were nothing else which they cared for, or had any mind or affection unto. And then as it is their portion to, we must take in that with it: Terram dedit filicis hominum. God has bestowed the Earth upon them, as being all which he makes account to give them, here they have their Portion, and Reward, and Inheritance, and consolation, as the Scripture does abundantly signify, and demonstrate unto us more particularly and expressly in that place of the Prophet David. Psal. 17.14. Men of the world have their portion in this life, as expressing the quality of the offender.
Thirdly, The Wicked of the Earth, it may be taken by way of Denomination, that is such persons as are more notoriously wicked; and are guilly in a more eminent degree: The Spirit of God makes choice of such words which might be most expressive and proper to the business in hand, he does not say simply Sinners; for then no man should be excluded: forasmuch as the best that are, they have the Defilement of Sin in them: nor he does not say only the Wicked, that is mere natural and unregenerate persons; for there is a difference also of these, and all are not so deeply involved and engaged in Sin one as another, but he says the wicked of the Earth, that is, such as are more Scandalous, and Presumptuous, and Impenitent, and farthest from Reformation: such as these who for the nature of the Sin are more Abominable, and for the continuance in it, are more Incorrigible; these are they which the Holy Ghost does here point at in a more principle manner. And this for the persons here mentioned, to wit, the wicked or ungodly of the Earth.
The Second is the Evil which is denounced against them, and that is, That they shall wring out the Dregs and drink them. Where again two things more.
First, The Draught or Potion itself, and that is the Dregs of the Cup.
Secondly, The manner of Participation of it, and that is by wringing them out, and drinking them..
For the First, The Potion or draught itself, it is the Dregs of the Cup. This is the Potion and Portion of wicked men, while tis said they shall drink the Dregs, there are three things implied in this expression as belonging unto it.
First, The Reservation of Judgment, they shall drink the last.
Secondly, The Aggravation of Judgment, they shall drink the worst.
And Thirdly, The Perfection and Confirmation of Judgment, they shall drink up all. They shall drink the last, they shall drink the worst, they shall drink all: each of these are implied in the Dregs.
First, They shall drink the last, here's the Reservation of Judgment. The Dregs they lie at the botom, and are not come to till all the rest of the cup be drunk up before: And this is the Stato and Condition of wicked men. As to the Judgments of God, they are such as are last in it. When God has warmed Himself a little with his Children in the Chastening and Correcting of them, then he pours forth the fierceness and fury of his Vengance and Indignation upon his Enemies, in the Punishing and Destroying of them, so that they have in a manner the weight and Impression of all that went before. Look as in the showing of Mercy, in Dispensation of Himself to his People, God reserves the best for the last to them, as he did with the Wine at the Marriage in Canaan: so likewise in the Exercise of Wrath, and execution of Judgment upon his Enemies. God reserves the worst for the last to them also. He reserves wrath for his Enemies, as it is in Nahum 1.2.
Therefore let none flatter themselves from present forbearance, and by thinking that they are not involved in the common Calamities, for although they be not as yet they may be time enough hereafter, and their condition so much the heavier. It is is no sign or argument of innocecy, always to escape present Judgment, The wicked they drink the dregs, that is, the last of the Cup.
Secondly, They drink the dregs, and that's the worst of the Cup; If there be anything worse then other at any time, it still settles at bottom; there's the collection, and congregation of all the venom and poison together. And so tis with ungodly persons in regard of Divine Judgments, they partake of the very worst of all the rest.. That cup of mingled wrath, which we spake of before, it comes to them with the greatest disadvantage that possibly may be; They have that which others have left, and which there soul abhorred to partake off, which they desired to be delivered from, and were heard in that which they desired: That wicked men do taste of, and not only taste but swallow down, and as they are the vilest in sinning so they are the miserablest in suffering, and that's the aggravation.
Thirdly, Here's the Perfection or Confirmation of Judgment, they shall drink up all; there's nothing comes after the dregs, thats the last of all in this cup, and therefore they that take down them they take down all: And this is the lot of ungodly men, there's not one judgment which belongs unto them which they shall not partake of. As they filled up the measure of their sins, so they shall likewise fill up the measure of the wrath of God, which shall be poured upon them for their sins.
Yea and they shall All do it too, we may not omit that neither, All the wicked of the earth. As there's an universality of the Judgment, so there's an universality of the Patients, They shall drink all of it, and they shall all of them drink it, that so no man may here favor or flatter himself, They that are far from thee shall perish, thou shalt destroy all them that go a whoring from thee, as it is in Psal. 73.27. And thus much for the first Particular, to wit the draught or potion itself. The dregs of the Cup.
The second is the manner of Participation, They shall wring them or suck them out and drink them, whiles tis said, they shall do it. There are two things implied in this expression.
First, The Certainty of it, it is unquestionable.
And Secondly, The necessity of it, it is unavoidable; They shall do it, that is, they are sure to do it, and nobody shall contradict it; and they shall do it, that is, they shall be forced to it, and themselves shall not escape it, or divert it, or withdraw from it, but do it thy shall.
First, I say here's the certainty of it, it's unquestionable, there's no doubt to be made of it, God hath said it, who is truth itself, and He will bring it to pass. As not one word shall fail of His Promises so not one word of His Threatenings neither, but they shall be all accomplished, and fulfilled, and and that also in the very exactness of them to the least parcel that we can possibly imagine. And this is worth our consideration, that so we may not put off these things as improbable, and as carrying too much severity in them. No, it is not so, in these things, they are sure and certain and infallible.
Secondly, Here's the necessity also of it, It is unavoidable, They shall drink it, that is even against their minds whether they will or no. It is very likely that wicked men would be very loath to come to this condition, they can be content to sin, but they cannot endure to be punished for sin. There was never any poor sick patient was more loath to take a potion, then they are to drink of this cup of Divine wrath; well, but this shall not serve their turn for all that. The Lord's resolved upon it, he has determined it, and given his word for it, and he will force them, and compel them unto it; they shall not go unpunished, but shall surely drink of it, see also Jer. 49.12. Yea they shall drink and be drunk and spew and fall, and never rise more, as it is again in Jer. 25.27. Look as they some of them have forced others to drink their cups of luxury and riot, so shall God here deal with them, in compelling them to drink of His Cup of fury and indignation. This Cup it shall not pass from them, but they shall drink of it, even against their stomachs, where they never so much loath it.
Yea and which is more, they shall suck it up, God will turn the Cup up to them, and will make them to take it every jot, He will not spare them one drop of it, which they shall be suffered to leave behind; They shall pay the utmost farthing, as it is in Matth. 5.26. Suffer as much as they are well capable of suffering. The Lord Himself (as I may say) will stand over them, and see them do it without any favor, or indulgence.
These things are not mere Phrases and Expressions, and words of course, as buckbears to scare children. but they carry a weight and force with them, which accordingly should be minded by us, that so from hence we may take heed of coming into such conditions as these are, by avoiding and declining that which is the occasion of them: we should all labor to make our peace with God, and to keep in good terms with him, to come (as it is said) out of Babylon, and not partake with her in her sins, that so we may not share with her in her plagues.
And so ye have also the third General in the Text, which is God's Judgment in the Participation of it, respecting especially wicked and ungodly men. As for the dregs thereof, all the wicked of the earth shall wring them out, and drink them.
〈 in non-Latin alphabet 〉 .
SERMON XIX.
Psal. 27.8.
When thou saidst, seek yea my face; my heart said unto thee, thy face Lord will I seek.
There are two things especially wherein the Happiness of a Christian consists here in this Life. The one is that God will vouchsafe to speak to Him. And the other is that He may have the Liberty and Opportunity of speaking to God: And these are then in their full Perfection, when they are Reciprocall one to another, that is, when we both so speak to God, as that He gives an answer to us; and when God also so speaks to us, as that we return again readily upon Him: Now both of these are here Exhibited to us in this Scripture which we have now before us.
IN the Text itself there are two General parts considerable. First, God's Invitation of the Soul to Communion with Himself; when thou saydst seek ye my face. Secondly, David's Acceptance and Entertainment of this Invitation. My Heart said unto thee, thy face Lord will I seek.
We begin with the first of these parts viz. God's Invitation, when thou saydst seek ye my face; when thou saydst is not expressly in the Text, but it is necessarily supplied in the Translation to make the sense more full and complete; and accordingly we shall take notice of it, as it lies here before us but that which is chiefly considerable is the Invitation or Command itself. Seek ye my face: where are divers things very profitably observable of us; we'l take them as they offer themselves to us.
First, We see here thus much, that God must begin with us, before we can close with him, God must seek us before we can seek Him: God must first desire that we should draw near to Him, before we for our particulars are able to draw near unto God. Thou saydst seek my face, and then and not till then my heart said: Thy face Lord will I seek. This is true, and holds good both in regard of our first Acquaintance and Conversion to Him, as also to our further Intercourse and Communion with Him, we can neither seek to God at first so as to know him, nor yet seek to him ofterwards so as to enjoy him, till he first of all breathes upon us and excites us, and provokes us hereunto.
First, Take it as to our first Conversion, and so it holds true there, that God must first of all make the motion for our inquiry and seeking after him, or else we should never do it. Take a man in his natural Condition, and he desires no acquaintance or fellowship with God at all. But as he is at present a Stranger, and Enemy to Him, so he is willing still to abide so: therefore it is said of such persons in Job 21. verse. 14. thus they say unto God Depart from us, for we desire not the knowledge of thy ways. They are so far from seeking after God as that they rather run away from Him. And so Psal. 10.4. The Wicked through the pride of his Countenance will not seek after God, God is not in all his thoughts. The pride of his own Countenance makes him not care for the Countenance of God, he will not vouchsafe to seek after Him, because he thinks to do well enough without him, through that pride and self-sufficiency which is in him, and this is naturally in every man's Heart: A conceit to shift well enough without God, and therefore it is that they mind him no more, nor look not after Him.
But Secondly, Take it as to Communion after Conversion, so it is God that must begin here likewise, and must put us upon it, it is he that must first say seek my face; in regard of out Sluggishness, and Aversness, and Non-attendency. As it was with the Spouse in the Canticles, Christ first knocked at the door of her Heart before she sought after Him. Draw me (says she) and we will run after thee.
First, Do thou draw, and then we will run. Christ must Oil the wheels of our Souls and put a nimbleness and readiness into them e're we make any Applications towards Him, or have converse with Him. Look as it is with Children at Play, their Parents must first seek for them before they care to come home to their Parents: Even so it is commonly with us in this particular.
And as it is necessary thus to be, so we may observe how God is willing thus far to condescend to us in this regard; and to begin indeed first of all with us. This we have here in the Text and in this order, which we now mention: Thou saydst seek my face, that is, thou begannest to say it, and wert first in this Proposition. This is matter both of great mercy in God, and likewise of great Condescention; which accordingly it concerns us to admire and to be much affected withal, what a wonderful Dispensation is this: That the great God of Heaven and Earth should thus seek to his poor Creatures to receive Virtue and Comfort from him. That the Sun should entreat the Air to partake of its Beams and Light, that the Fountain or rather the Sea, should entreat the Rivers to participate of its fullness. That the Creditor should sue to the Debtor to take a Discharge from Him That the Physician should entreat the Patient to be willing to be recovered by Him. Why this now and a great deal more then this, is there considerable in God's dealings with his People: when as here he first invites them to converse and Communion with Him. That's the first thing here Observable from the order and method of God's proceedings.
The Second is this, That God's Servants they have the Liberty of free Access and Approach unto him without any restraint, they may seek and see his face in some sense, and are invited to do so. This is the Excellency of the Lord, that he hath no Reservedness nor Stateliness in him, but does admit into his presence the poorest and meanest that are. Yea and he does very freely Impart and Communicate himself unto them, which is the Ground of this Expression here from Him, because he is of a Communicative Nature.
With men it is oftentimes otherways: It is an hard matter now and then to have access unto them, and their Condition is such as does require it; there is sometime a necessity for it, that it should be so with them, but in God there is no such necessity: It is no Inconvenience nor Disparagement to him for as many as will to come before him.
This (by the way) shows the Vanity of Papists in their Doctrine of Invocation of Angels and Saints departed, and the use of their Mediation and Intercession for us with God, what needs this when as in the name of Christ we may go to God freely of ourselves, seek ye my face (says he here to us) that is come directly to me and to none besides: As the woman of Canaan when her Daughter was tormented with the Devil, she went herself to Christ; not to James, or Peter, or John, or any other of the Apostles, but presently and Immediately to our Savior, acquainting him with her present Condition. This is the Blessed and Happy Priviledg which belongs to all good Christians, that they may have immediate Communion with God reconciled to them in Christ: He having first made the face of God lovely and amiable to them, (which out of Christ was terrible) they may now with a great deal of boldness and freedom look upon his face and seek unto it. And so the Apostle teaches us and advises us to improve it as we may see in. Heb. 4.16. Seeing we have a Great High Priest, that is passed into Heaven Jesus the son of God &c. Let us therefore go boldly to the throne of Grace, that we may obtain mercy, and find Grace to help in time of need.
And we should learn somewhat also by way of Imitation from this example of God here before us, and that is a sweetness and amiableness of Spirit and Conversation. Yea shall have some kind of people now and then of that harsh, and severe, and rigid, and reserved Disposition, as that they are wholly unaccessible, there's no coming near them, or looking upon them. But Religion teaches otherwise and especially Christianity: The Spirit of God it is a Spirit of sweetness and openness and Condescension. Thou saydst seek ye my face, that's the second Observation.
Yet further Thirdly, Take in this also with it, that though God be full of goodness and Communicative of his goodness to us; yet he does ordinarily expect our labors and endeavors in reference hereunto. Therefore observe here how he sets it, thou saydst seek ye my face: God will manifest himself unto us, but yet withal he will have us to seek and to pursue these his Manifestations; and accordingly puts us hereupon, he does not say loe here I am presenting myself to you: no, but do you seek me. God has Majesty mingled with his Goodness, and knows both how to be Open, and to be reserved both at once. As in Ezek. 36.36.37. I the Lord have spoken it, I will do it, I will yet for this be inquired off by the House of Israel
The Reason of it is this, because there is that in God which is worth our seeking, and which will abundantly compensate it to us, and make it up: And it is fit we should know the worth of it, by seeking after it; that we may the better both esteem and improve it. Those Mercies which are got by our seeking, are the most precious to us of all other.
Therefore we should not think much of such a course as this is, or think it to be needless and superfluous as we are sometimes apt to do: For Experience shows the Contrary. All the seeking that can be is little enough for such a business as this is, Especially as the case may be with us, that so we may not decline it, or withdraw from it.
But here it may pertinently be demanded, how or when, or wherein does God speak to us to seek his face? Because it is expressed here. When thou saydst? I answer three manner of ways Especially.
First, In the public Ministry of the word: He says it to us there all the whole work of Preaching in the true Nature and scope of it, is nothing else but an Invitation of us to the seeking of God's face in Christ, that so being lost in ourselves, we may be found in Him. This is the main end and drift of all our Ministry; we are all by nature Enemies and Strangers to God: Now the Gospel invites us to acquaintance and reconciliation with Him. And we who are Ministers of it we are God's spokesmen in this particular, and friends of the Bridegroom; we are Ambassadors for Christ, and as though God Himself did beseech you by us, we pray you in Christ's stead to be reconciled unto God, in the 2 Cor. 5.19.20.
Secondly, In the private stirrings of Conscience, and more immediate Impressions upon the Heart, God does oftentimes so apply Himself to the Soul and Spirit of a Beleiver, by enlarging it, and filling it with his Grace; and raising up holy motions, and desires in it as from whence he may be said to bespeak as it were Communion with Himself, and to say seek thou my face. He knocks at the door of our Hearts, and says open unto me: This by the Prophet David is called a preparing of the Heart in Psal. 10.17. Lor thou hast heard the desire of the humble, thou wilt prepare their heart; thou wilt cause thine Ear to hear.
Thirdly, In the Dispensations of Providence, and the things which God does in the World, and especially to ourselves, here he calls to us for our seeking of his face, as to instance in two or three particulars more especially above the rest.
First, In any special business or Employment which he puts upon us, this is a sure rule: That where God calls a man to any more eminent Services, especially which is of more public Concernment, he does then more especially call him to seek first of all his favor towards him, and acceptance of him. Forasmuch as all Assistance and success comes from Him, and it is he that must give a Blessing to everything that is undertaken by us. It is a very dangerous and hazardous matter for a man to go about any business of great importance in a state of difference and estrangement from God, for then he will be ready to blast and to cross that work unto him. We are apt sometimes to beg God's Assistance, but we should first of all beg his Favor which is the ground and foundation of all Assistance and Success whatsoever, and without which we can never expect it. Thou saydst seek my face, In case of any special undertakings.
Secondly, In case of some special outward trouble and calamity, God herein says, seek ye my face; Forasmuch as this is oftentimes his very end in the sending of it. He does it to bring men to Himself. Because in affliction men are then apt to run God, when he slew them, they sought Him, as it is said of the Israelites, And in their affliction they will seek me early, Hos. 5.25. Lord in trouble they have visited thee, they have poured out a prayer, when thy chastening was upon them, Isa. 26.16. And it becomes us so far forth to close, and to comply with God's ends to us in this particular.
Thirdly, In Spiritual Desertions, and the withdrawings of God's Countenance from the soul; when God hides his face from us, He does then more especially call upon us to seek his face. As when the mother hides herself, she then puts the child upon looking for her, and seeking after her, even so is it here. A constant and continued enjoyment of God's countenance shining upon his servants, is apt now and then through their corruption to make them a little more remiss, but withdrawings of it, quickens them to attendance and dependence upon them, as it is in Isa. 8.17. I will wait upon the Lord, that hideth his face from the House of Jacob, and will look for him.
Fourth, In the Desertions of Friends, when they shall at any time fail us, or leave us, and be taken away from us. God then says to us more particularly, seek ye my face, when either they fail in their affections, as not continuing still to be friends, or when they fail in their Persons as not continuing still in the world, but it may be removed and taken away out of it. In either of these cases and conditions does God more especially call his servants to the perfeiting of their friendship with himself, and the getting of a greater evidence of his Love and favors towards them.
First, When they fail in their Affections, as not continuing still to be friends, for there's an uncertainty in all these things. There's many a man loves today and hates tomorrow, and of a Friend turns to be an enemy. The Love of the world it is no Foundation for any to build on, in regard of the inconstancy of it. Now here's a special call to closer intimacy and acquaintance with God. Acquaint thyself now with Him and be at peace, thereby good shall come unto thee; when a man's ways please the Lord, he will make his enemies to be at peace with Him, Prov. 16.7. Therefore now seek His face, whose love is unchageable, whose Purpose is immutable, whose Affection is always the same. This is one thing which calls us hereunto.
And so secondly, As in the failing of Affections, so also in the failing of Persons, when friends are removed and taken out of the world, and ye see their face no more, why then seek ye His face, who never fails, but abides forever, even from one Generation to another.
Lastly, In the hour of death, and at the Time of Dissolution; when men are themselves going out of the world, it concerns them then especially to seek the face of God; and it should qualify the thoughts of Death unto them being such as belongs to God, to think that they shall now enjoy it, as David. I will behold thy face in righeousness, when I awake I shall be satisfied with thy likeness, Psal. 17.15. And so Psal. 16.11. In thy presence is fullness of Joy, at thy right hand there are pleasures for evermore. Thus have we seen in what respects and cases God does especially call unto us to seek His face. And so I have done with the first General part of the Text, which is God's invitation, Thou saidest seek ye my face, my heart said unto thee, Thy face Lord will I seek.
The second is David's, Answer to this Invitation of God's as to the Acceptance and entertainment of it, Thy face Lord will I seek. Where before we come to speak of the main point which is here considerable of us, here is somewhat to be taken notice of by us, by way of Preparation.
As first, Observe this, That the Heart of a Cristian it is the Reflexion of the law of God. Look what the Lord in his word does enjoin and Command to be performed, that the Soul and Spirit of a Believer and regenerate Person so far forth as he is regenerate does incline and tend unto. Thou saydst seek my face, there was the tenor of God's Command. And thy face Lord will I seek, there was the temper of David's Spirit. So Psal. 40.7.8. I delight to do thy will O my God, yea thy law is within my Heart.
And this is the difference betwixt a child of God and another person, take another man and his heart rises and rebels against the word and love of God, and he wishes there were no such thing as that is. But a good Christian he has an agreeableness to it, and from thence a Complyance with it, it is as the wax answering the Seal.
A second Observation is this, That a good and a gracious heart is carried on to the doing of its Duty more especially upon God's Command, as imposing it upon him. David's heart inclined to seeking of God from that principle of Grace that was in it. But now when moreover God Himself requires him to do so, this makes him to be so much the more determined and resolved about it, When thou saidest, seek my face, then I sought thy face indeed.
The Ground hereof may be thus laid forth unto us.
First, That holy Reverence and awe which they have of God's Majesty. Fear, it works obedience, and where we stand in awe of the Person, we do more readily submit to the Command, now thus is it with the children of God.
Secondly, Their Love to God. Theres nothing so complying as Love, it is the most yielding Affection of any, and so here in our carriage to God, If we love him we will keep his Commandments: And thus do all who are his true servants, and therefore run at his call.
Thirdly, There is this also considerable in it, that God's Power goes along with his Command. This it did here as to David's heart, when God said seek my face, he did cause him to seek it whiles he said it. And so he does likewise with the rest of His servants, which he does not with other persons. And it is the true account of so much difference as is betwixt them, that whiles they both receive the same word, yet they are not alike wrought upon by it, because in the one, there's the command in the bare proposal, but in the other there's the Spirit going along with it, to make it Effectual. In the Covenant of Grace God performs that in us, which he requires of us, which is the Great Advantage of all true Believers.
Thirdly, Observe in General thus much. That a Good and Conscientious Hearer is careful to apply the word of God to his own particular. God spake it here at large and in the General, seek ye my face in the Plural; but David brings it home to himself and fastens upon it. This is the Duty of all others besides. Thus we find it to have been sometime with St. Peters Auditors in Act. 2.37. The word was spoke to the whole company at large. This Jesus whom ye have crucified is Lord and Christ: But those that were converted they applied it, and appropriated it to themselves. And therefore it is said, that when they heard it they were pricked at the heart.
And there is this Considerable that makes for it.
First, Because the Particular is still comprehended in the General, as the part's in the whole. That which is said to all it does respect whosoever are contained and comprised in that number, and that successively in all Ages of the world, that which was said to Moses, and Joshua, and David, is said also to us. The precepts of Religion they do indifferently extend themselves to all sorts of Persons. When God says seek ye my face, he says it to me, and to thee, and to a Third, and so to all the world over. Indeed there are some Positive particular Commands, which are now and then given to such and such persons distinctly, and so do reach only to them in such and such Circumstances: But the common Duties and Practises of Godliness they are promiscuously imposed upon all.
Secondly, This is the very Life and Power of all kind of Teaching whatsoever to bring it home to a man's own Particular. As the benefit of Meat in the Stomach is the degesting of it, and sending its Nourishment into every particular part. Aures omnium pulso, sed Conscientias quorundam Convenio &c. Says St. Austin; the Parson he delivers things in General, but it is every man's Conscience that must make the particular Application.
And accordingly it concerns us to do so upon all occasions. The Neglect and want hereof is the cause why there is oftentimes no more good got by the Ministry and the Preaching of it, because men think what is said to all, is said to none, when as indeed it is said to everyone, if they had Grace to apply it to themselves; and everyone is particularly interested and concerned in it, according to the particular occasions in which they are, and the Circumstances which may be upon them: And that in points also of all sorts and natures and qualities whether of Information, or Direction, or Reprehension, or Consolation, or Command.
Indeed ye shall have some kind of people who (it may be) will be pritty forward in Application, but it is to others not to themselves. They are ready to say that such an one had his Lesson and Instruction given him, but in the mean time they pass over their own. Now it is the Duty of every good Christian here with David to apply the Doctrine to Himself. And so he shall close with God's Intentions in the Discovery and Proposal of it, and so much may be spoken of the points observable in General and Preparatory.
We come now more particularly and closely to the words of the Text itself, Thy face Lord will I seek. And here again I shall with God's Assistance take notice of two things more. First, The Substantials of the Text. And Secondly, The Circumstantials.
First, To look upon the Substantials, and that is as it does exhibit to us the main Duty which is here required of us, which is the seeking of the Face of God, for that which was David's Practice is our Duty, and is accordingly required of us. we have heard out of the words before; that it is that which God himself does invite us to: Here now we shall see likewise that it is that which we ourselves are bound too in acceptance of this Invitation which we shall the better be able to do, if we do but consider what it is which is here Commended to us, and what we are to understand by this expression. The seeking of the face of God, it does imply divers things in it, and all such as is required by us, we may take it in these following Explications.
First, To labor for the knowledge of God and more intimate acquaintance with him, because we know a man usually by his Face and outward countenance, therefore our knowing of God is set forth to us by this expression of seeking his face; and it is that which lies upon all men especially to do, those that are absolutely ignorant of him to know him at first, those that know him in part already to endeavor to know him more; and still to increase in the knowledge of him.
And that we may do it, indeed the more effectually to look upon him in that Glass wherein he has presented himself unto us, which is the Lord Jesus Christ. Take God considered in Himself, and his Face is very terrible and dreadful as I told them before, there is no seeking for us of it, but rather seeking how to avoid it, and to run away from it: but in Christ here it is Lovely and Amiable. In John 14.8.9. When Philip said Lord show us the Father and it sufficeth us. Jesus spake unto him, have I been so long time, and yet hast thou not know me Philip? He that hath seen me, hath seen the Father, and how sayest thou then, show us the Father? And Apostle Paul in the 2 Cor. 4.6. God who Commanded the Light to shine out of Darkness, hath shined in our Hearts, to give the light of the Knowledge of the Glory of God in the face of Jesus Christ.
Secondly, To seek the face of God, is to seek the presence of God; this follows upon the former, as when we know a man we desire to have his Company, if he be such an one as we approve off and may be useful to us, even so it is here. Besides God's Common and General Presence which extends to all sorts of Persons, there's a special and Gracious presence which is peculiar to his People, and is accordingly sought after by them; which is here called his face.
This is desirable of us in reference to two things especially. The Creatures, and the Ordinances.
First, To seek the presence of Christ in the Creatures and the Comforts which are conveyed by them without which they are not truly Comfortable. It is not the things themselves which we partake off, that are able to cheer and refresh us; unless it pleases God Himself to appear in them, and with them. It is his presence which is the Happiness and Blessedness of every Condition, and that puts a liveliness and cheerfulness into every Comfort. It is the Face of God that puts a Comfortableness into the face of Friends, the face of Friends is very pleasing and Delightful one to another, as Iron sharpens Iron as Solomon tells us, but it is God's face that makes it to be so, as joining with them, and so it is as to any other Comfort or Refreshment besides. Therefore seek his presence in the Creatures, that's the first.
Secondly, Seek his face in the Ordinances, and the Duties and Exercises of Religion. This is that which we should chiefly look after, we should not come to such matters as these are only out of fashion and custom and formallity, but to enjoy communion with God in them, thus David in Psal. 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. There are many that come to the Sanctuary, and to the Public Assemblies of God's people, but it is to seek for other faces, it is not to seek for the face of God; they come hither only to stare and gaze and look about them, to look upon this face, and to look upon that, to see and be seen. This is an high profanation of the Ordinance of God and a perverting it from the proper end and intendment of it; but we see here what is the main scope of every Gracious and Religious soul in such approaches as these are. Thy face Lord will I seek that I may have sellowship and converse with thee in thine own ordinance, as we have it expressly in the 4th. ver. of this present Psalm. 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 into His Temple. In the word, in the Sacraments, in all the Ordinances, to have the presence of God, that's the second Explication, to seek the face of God, that is, to seek the presence of God.
Thirdly, To seek the face of God, that is, to seek the favor of God. Men commonly show their Affection in their Countenance, and therefore the one is put for the other. And so here thus, Psal. 24.6. This is the Generation of them that seek thee, of them that seek thy face O God of Jacob, so Psal. 105.4. Seek the Lord and his strength, seek his face evermore. And Psal. 4.6. There be many that will say, Who will show us any good? Lord, lift up the light of thy Countenance upon us, and God's Gracious favor and countenance is that which it concerns us above all other things to seek after.
First, That we may walk more serviceably, and do that which God requires of us with greater intention. It is the Masters countenance, which puts a nimbleness into the servants work, and makes it to come off the more freely and readily from him. Assurance it hath a great influence upon obedience, and in that respect to be pursued by us.
Secondly, That we may walk more cheerfully and have more peace and comfort in ourselves, Psal. 30.5. In his favor is life, yea his Loving-kindness is better then life, as it is in Psal. 63.3. Look as the face of the Sun puts a clearness and liveliness into everything which before was dead and disconsolate; so does the face and gracious presence of God into the hearts of his poor servants, which were before as it were in a dead and a dark condition, It quickens them, and raises them, and revives them, and puts life into them. This is that which makes an Heaven upon Earth, as the contrary is no better then Hell. That's Hell where God withdraws his Gracious presence. That's Heaven where he is pleased to show his face.
Thirdly, That we may walk more Profitably and beneficially towards others, the more that we are sensible of God's Favor to our slves, the better shall we be able to comfort and cheer up our Brethren, and to comfort them with the Comfors wherewith we are comforted of God.
Therefore above all things we should pursue it and seek after it, we see how desirous men are usually of the favor of great ones, many seek the Rulers favor, or the face of the Ruler as the words run in the Text: Pene mashal. But every man's Judgment cometh from the Lord, Prov. 29.6. And therefore there is reason to seek his favor above any one else. Therefore says St. Paul do we labor or are ambitious to be accepted of Him. Because we must all appear before the Judgment Seat of Christ. We should seek for God's favor now, that we may enjoy it hereafter when we shall most stand in need of it. Thi is that which concludes and comprehends everything in it: It is the most compendious way to Happiness that is in the Word, our usual manner and practice is to pitch upon some particular comfort which we have a mind unto, as Riches, or Health, or Peace or some such things as those, let us but seek the Favor of God and we shall have all these things in it to the bargain. And that's the Third Explication to seek his face. i. e. to seek his favor.
Fourthly and Lastly, To seek the face of God, that is to pray and call upon Him; If we look into Scripture we shall find how the work of Prayer is frequently and commonly described to us under this Expression. as the 2 Chro. 7.14. If my People shall pray and seek my face, where the latter is all one with the former. So 1 Kings 13.6. Intreat now the face of the Lord thy God, and pray for me, where the latter is an Explication of the former, now this is another thing which God requires of those that are his Servants, and which accordingly they engage themselves to, namely to have recourse unto Him upon all Occasions; what ever Condition they are in, or Business of any special Consequence which is undertaken by them, still to seek to God for his Direction and Assistance and Blessing thereupon.
This is that which we should do likewise in Conformity to this Example here before in the Prophet David: And indeed in the whole Latitude of the Expression as we have now opened it unto you, seek the Knowledge of God, and seek the Presence of God, and seek the Favor of God, and seek the Help of God, seek ye the Face of God in all particulars. And to press it so much the more upon us, let us consider what we had before in the former part of the verse. That he begins with us and invites us hereunto of his own accord, thou saydst seek my face, the motion it takes its rise from God himself: If a Prince or a great Person of great place and account in the world, should come to any man and speak thus unto him, come to me upon any occasion, and make use of me all you can, and you shall find me ready to do all that may be for you: should he need to say so to him very often, or put him in mind of it? or would he not rather of himself incline unto it? why this is that now which God does here to his poor Servants, while he invites them to this Improvement of Himself. And so much may be spoken of the first thing here considerable in this passage to wit the Substantials of the Text, in the main Duty which is here required of us to seek the face of God.
Now the Second is the Circumstantials of it, by way of Inlargement and Amplification, where there are divers things considerable of us in this Answer and Complyance of David's with God's Command or Invitation of Him to him.
First, It was seasonable and in due time, as soon as ever God called to David to seek his face; presently does David make this return, thy face Lord will I seek. This is the property and Disposition of every wise and prudent Christian to close with the very first Opportunities of God's Invitation, There's two things at once in it, the one is to be able presently to discern when God speaks, and the other is to be willing presently to perform when God Commands, and each of these were here observed in David. David he had both a quick Ear, and likewise a pliable Heart, he had a quick Ear to take the Motion at the first Presentation of it, and he had a pliable heart to do that presently which God did enjoin him and require of Him, and this is the property of every Godly man besides, so far forth as Grace is awake and stirring in him; not to let slip any occasion or Encouragement of drawing near to God, but to be sure to take it at the first rise and tender of it. If God does let fall but the least word from him, to harten us, and to put us on upon Communion with Him, and Expectation from him, presently to lay hold upon it and apprehend it. As the Servants of Benhadad to Ahab. Thy Brother Benhadad, they hastily catched at that. 1 Kings 20.33. It is a great piece of Spiritual Wisdom in a Christian thus to do, and that so much the rather in regard of the shortness and uncertainty of such opportunities as these are. Those that are sharp set, they are quickly invited, and need not many Invitations of them.
Secondly, This Answer as it was seasonable and present, so it was also full and complete, The Performance was proportionable to the Injunction, ye shall have some kind of people in the world, that God bids them do one thing, and they will be sure to do the quite Contrary; or at least not do as much as they should do, but do it by halves. But now here David, he makes return to God in the full Extent and Proportion of Obedience. God said seek my face, and he answered, thy face Lord will I seek. This is the Answer of a good Conscience to God, as the Apostle Peter calls it in the 1 Pet. 3.21. When we comply with him answerably to those Demands which he makes of us, look what he desires at our hands, the same do we for our parts perform towards him. And indeed there is a very reciprocal Intercourse betwixt God and his people continually, and upon all occasions, when they call he Answers, when he calls they Come, when they ask he Gives, when he commands they Obey, he says they are my People, and they say the Lord is my God, he says seek my face, and they say thy face Lord will I seek.
Thirdly, It was real, and entire, and sincere. My heart said unto him &c. It is one thing to say it with the Mouth, and it is another thing to say it with the Heart: With the Mouth it is both easy and ordinary; and nothing more usual. Lord thy face will we seek, especially in any Trouble or Calamity which is incident unto us, but for the Heart to say it, that is not so frequent, and accordingly does the Lord sometime complain of it. As Psal. 78.34.37. When he slew them they sought him, but their heart was not right with him, So Isaiah. 29.13. This people drew near unto me with their Mouth, but have removed their heart from me. And Hos. 7.14. They have not cried unto me with their Heart, when they howled upon their Beds, they assembled themselves for Corn and Wine, and they rebel against me. The Applications of a Christian to God, they are to be in sincerity to seek him, and to seek him for Himself above anything else, not for the Loaves but for the Miracles. Thy face Lord will I seek, that is thyself for thyself, and that with my Heart.
Fourthly, It was settled and Peremptory. Thy face will I seek, that is nothing shall hinder me of it, or keep me from it, but I will do it against all Opposition. There is no man whosoever he be looks after God and his ways, but he must make account to meet with many Difficulties and Discouragements in them, from whence it will much concern him to take up a settled purpose and resolution still to stick to them, as David here does. He that will be truly Religious, he must be determined and resolved in Religion, and suffer nothing to take him off from it, or from the profession of it, because there is that in it, which will be sure to make it self Good.
Lastly, This Protestation of David it was absolute and Indifinite, and unlimited, I will seek thy face; without prescription of Time, or Place, or Condition, not only now but hereafter, not only for a time, but for ever. In all Seasons, in all Estates, in all Circumstances, still I shall keep me to this, to hold my Communion with thee; then are we Christians indeed, when we are so Immutably, and Irreversibly, and Independently upon the Opinions, or Practises of any other Persons. And thus have we seen this Expression of the Prophet David here in the Text, laid forth to us in the full Emphasis and Extent of it.
Now the use of all to ourselves comes to this, Namely to put us upon the Exercise and practice of it, God says to us seek ye my face, and his face therefore let us seek. For he hath not said unto the seed of Jacob, seek ye my face in vain. Isaiah. 45.19. God will show his face to them that seek it, and that with all the Advantages that may be, and therefore let us all be persuaded to the seeking of Him, and that with these Directions.
First, Early, Be careful to seek him betimes. O God thou art my God, Early will I seek thee says David, seek him in the Beginning of the day, in the beginning of the Week, in the beginning of our Life, as many as are in the beginning of it, In the dew of the Morning.
Secondly, Earnestly and with Intention, as we may see it was with the Spouse in the Canticles: She never gave over seeking him till she had found him, no more should we. He is said to be a rewarder of them that diligently seek him in Heb. 11. verse. 6.
Thirdly, Duely, and Regularly, In those ways and in that manner, as he himself will be sought by us: It is said in 1 Chro. 15.13. The Lord our God made a Breach upon us, because we sought him not after the due Order. We must seek him when he may be found, and where he may be found also. In his Ordinances and the Assemblies of his People, He found him in Bethel. Hos. 12.4.
And so I have done also with the second General part of the Text which is David's Complyance. And with the whole Text. When thou saydst seek my face, my heart answered, thy face Lord will I seek.
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SERMON XX.
Psal. 36.7.
How excellent is thy loving-kindness O God! therefore the children of men put their trust under the shadow of thy wings.
At God is full of Goodness in the world, which he manifests to his poor Creatures and servants, so he does still in his infinite Wisdom and Providence, take care that there may be some more especially amongst the rest, who being more eminently sensible and apprehensive of that Goodness of his to themselves, in their own particular persons may take occasion to Publish and divulge it to all others besides. All thy works shall praise thee O Lord, and thy Saints shall bless thee, as it is in Psal. 145.10. Thy works shall praise thee Objectively, and in affording occasion of praise, And thy Saints shall bless thee Declaratively, as apprehending, and closing with that occasion. And amongst the rest He was one Himself who was the Author and Writer of that saying. The Prophet David here before us, who being a man after God's own heart, and having much of God's love in his soul, does here in this present Text now read unto you, break forth into an high amplification and admiration of it. How excellent is thy loving-kindness O God, therefore the children of men put their trust under the shadow of thy wings.
IN this present Verse before us we have two General parts especially observable of us.
First, A simple Proposition.
Secondly, The improvement which is made of it, or the Inference, which is drawn from it.
The simple Proposition, that we have in these words, How excellent is thy Loving-kindness O Lord! where we have this intimated to us (though in terms of Admiration and Astonishment) that God's loving-kindness is indeed most excellent. The Inference or improvement of this Proposition, that we have in these words, Therefore do the sons of men put their trust under the shadow of thy wings.
We begin in order with the First, viz. The simple Proposition, or Conclusion, How excellent is thy loving-kindness O God. Now this again may be considered of us two manner of ways. Either first of all simply, and absolutely, as it lies in itself, and as it does bring such a truth as this unto us. Or secondly, Reflexively, as by way of return, as it comes from the Psalmist, and does signisie his thoughts and opinion of it.
First, To take the words Directly and Absolutely, as they lie in themselves, and so I say they do exhibit this truth to our minds. That the loving-kindness of God is most excellent, or precious, as it is in the Text. When we speak of the loving-kindness of God (for the better opening of this point unto you) we must know that it may be taken by us under a twofold notion, either secundum Affectum, or secundum Effectum; Either first, for the Good-will and favor of God, as it is an eminent Act in Himself; or else Secondly, for the bounty and liberality of God as it is a Transient act upon us. As it is in the like manner amongst men. There's the kindness of the mind, and so a man's Desire is his kindness, Prov. 19.22. And there's the kindness of the outward man, and so a man's Actions are his kindness, according to the several occasions and opportunities which he has afforded unto him for the expression of it. Thus does it hold also of God, and for both true, That his kindness is excellent.
First, His loving-kindess is most excellent, that is, His favor and good will. For God to be kindly affected towards any, and to embrace them with his special favor, and respect, it carries a great deal of Happiness and excellency in it, and with it. It is a most blessed, and most desirable condition as any can be; this is clear from sundry places of Scripture which do bear witness, and testimony hereunto, as