SEVERAL SERMONS UPON THE
CXIX. PSALM.
SEVERAL SERMONS UPON THE
CXIX. PSALM.
SERMON LIII.
And I will delight myself in thy commandments, which I have
loved.—Ver. 47.
THE man of God is giving arguments to enforce his request that
‘the word of truth might not be taken utterly out of his mouth.’
1. He could not bear it, because all his hopes of felicity were
built upon it, ver. 43.
2. He promiseth constancy of obedience,
ver. 44.
3. Liberty of practice, ver. 45.
4. Liberty of profession, not hindered by fear or shame, but should
be borne out with confidence in that profession.
5. He urgeth in the text with what delight he should carry on
the work of obedience, ‘And I will delight myself in thy commandments, which I have
loved.’ In which observe—
1. His great pleasure and contentment is asserted and professed,
I will delight myself.
2. The object of it, in thy commandments.
3. The fundamental reason or bottom cause of this delight,
which I have loved.
Doct. A gracious heart doth Jove and delight in the commandments
of God: the godly are described by it. Hence David makes it the character of a blessed
man: Ps. i. 2, ‘His delight is in the law of the Lord, and in that law doth he meditate
day and night.’ And Ps. cxii. 1, ‘Blessed is the man that feareth the Lord, and
delighteth greatly in his commandments.’ Paul asserts of himself, as a comfortable
evidence of his sincerity in the midst of his infirmities, Rom. vii. 22, ‘For I
delight in the law of God after the inward man.’ By ‘the inward man’ he means the
renewed part, that is pleased with all things that please God, if we have such a
delight as is above the delight of sense, &c. I will—
1. Explain the point as it lieth here in the text.
2. Show how the heart is brought to this; for corrupt nature is
otherwise affected.
First, To explain the point.
1. His pleasure and contentment is asserted, ‘I will delight myself.’
A Christian hath his joys and delights, but they are pure and chaste; they delight
in the Lord, and in his word and ways: Phil. iv. 4, ‘Rejoice in the Lord always;
and again I say, Rejoice.’ He hath a liberty, ἀλλὰ
μόνον ἐν κυρίῳ, ‘but only in the Lord,’ 1 Cor. vii. 39; not only may, but
must. It ‘is his duty. Joy is a great part of his work; not our felicity or wages
only, but our work also. Now, I shall prove that all the pleasures and delights
of the earth are nothing to the pleasures and delights which the godly do find in
God and in a holy life.
[1.] These delights are more substantial. It is not a superficial
joy that they are delighted withal, but a substantial joy. It must needs be so,
partly because these are better grounded, not built upon a mistake and fancy, but
the highest warrant and surest foundation which mankind can build upon, the word
of the eternal God, which can never fail; whereas the joy that is merely built upon
carnal delights is built upon a fancy and mistake. Both are represented by the apostle:
1 John ii. 17, ‘The world passeth away, and the lust thereof; but he that doth the
will of God abideth for ever.’ If they considered the shortness of their pleasures,
and in what a doleful case their wealth, and honour, and fleshly delights will leave
them, they would have little list to be merry till they had looked after a more
stable blessedness. The world will be soon gone, and the lust and gust thereof gone
also; but he that goeth on with the work of holiness, building on the promise of
another world, layeth a sure foundation. Partly because they do more intimately
affect the soul. Sensual delights do not go so deep as the delights of holiness:
Ps. iv. 7, ‘Thou hast put gladness in my heart, more than in the time when their
corn and their wine increased:’ like a soaking shower that goeth to the root. The
other tickleth the senses; poor, slight, and outside comforts, that do not fortify
the heart against distresses, much less against the remembrance of our judge, or
the fears of an offended God, or the serious thoughts of another world. For these
two reasons, the joys of a Christian, stirred up in him by the conformity of his
will to the will of God, are solid, substantial joys. A wicked man may be jocund
and jovial, but he hath not the true delight; he may have more mirth, but the Christian
hath the true joy: ‘In the midst of mirth the heart is sorrowful.’ It is easy to
be merry, but it is not easy to be joyful, or to get a substantial delight.
[2.] These delights are more perfective; a man is the better for
them. Other delights, that please the flesh, feed corruption, but these corroborate
and strengthen graces. They are so far from disordering the mind, and leading us
to sin, that they compose and purify the mind, and make sin more odious, and fortify
us against the baits of sense, which are the occasion of all the sin in the world.
All our joy is to be considered with respect to its use and profit: Eccles. ii.
2, ‘I said of laughter, It is mad; and of mirth, What doth it?’ The more a man delighteth
in God, and in the ways of God, the more he cleaveth to him, and resolveth to go
on in this course, and temptations to sensual delights do less prevail; for, ‘the
joy of the Lord is our strength.’ The safety of the spiritual life lieth in the
keeping up our joy and delight in it: Heb. iii. 6, ‘Whose house are
we, if we hold fast the confidence and rejoicing of the hope firm unto the end;’
Isa. lxiv. 5, ‘Thou meetest him who rejoiceth and worketh righteousness.’ But now
carnal delights intoxicate the mind, and fill it with vanity and folly. The sensitive
lure hath more power over us to draw into the slavery of sin: Titus iii. 3, ‘For
we ourselves were also foolish, deceived, serving divers lusts and pleasures.’ Surely
then the healing delights should be preferred before the killing, wounding pleasures
that so often prove a snare to us.
2. The object is to be considered, ‘Thy commandments.’ Here observe—
[1.] David did not place his delight in folly or filthiness, as
they do that glory in their shame, or delight in sin, and give contentment to the
lusts of the flesh; as the apostle speaks of some that ‘sport themselves in their
own deceivings,’ 2 Peter ii. 13; that do not only live in sin, but make a sport
of it, beguiling their own hearts with ground less apprehensions that there is no
such evil and hazard therein as the word declareth and conscience sometimes suggesteth;
they are be holden to their sottish error and delusion for their mirth. Neither
did he place his delight in temporal trifles, the honours, and pleasures, and profits
of the world, as brutish worldlings do; but in the word of God, as the seed of the
new life, the rule of his conversation, the charter of his hopes; that blessed word
by which his heart might be renewed and sanctified, his conscience settled, his
mind acquainted with his Creator’s will, and his affections raised to the hopes
of glory. The matter which feedeth our pleasures showeth the excellency or baseness
of it. If, like beetles, we delight in a dunghill rather than a garden, or the paradise
of God’s word, it shows a base, mean spirit, as swine in wallowing in the mire,
or dogs to eat their own vomit. Our temper and inclination is known by our complacency
or displacency: Rom. vii. 5, ‘For when we were in the flesh, the motions of sin
which were by the law did work in our members, to bring forth fruit unto death.’
Therefore see which your hearts carry you to to the world or the word of God. The
most part of the world are carried to the pleasures of sense, and mastered by them;
but a divine spirit or nature put into us makes us look after other things: 2 Peter
i. 4, ‘Whereby are given unto us exceeding great and precious promises,’ even of
the great blessings of the new covenant, such as pardon of sin, eternal life, &c.
[2.] Not only in the promissory, but mandatory part of the word.
Commandments is the notion in the text. There is matter of great joy contained in
the promises, but they must not be looked upon as exclusive of the precepts, but
inclusive. Promises are spoken of Ps. cxix. 111, ‘Thy testimonies have I taken as
a heritage for ever, for they are the rejoicing of my heart.’ They contain spiritual
and heavenly riches, and so are matter of joy to a believing soul. But the commandments
call for duty on our parts. The precepts appoint us a pleasant work, show us what
is to be done and left undone. These restraints are grateful to the new nature,
for the compliance of the will with the will of God, and its conformity to his law,
hath a pleasure annexed to it. A renewed soul would be subject to God in all things,
therefore delights in his commandments without limitation or distinction.
[3.] It is not in the study or contemplation of the justice and
equity of these commandments, but in the obedience and practice of them. There is
a pleasure in the study and contemplation, for every truth breedeth a delectation
in the mind: Ps. xix. 8, ‘The statutes of the Lord are right, rejoicing the soul.’
It is a blessed and pleasant thing to have a sure rule commending itself with great
evidence to our consciences, and manifesting itself to be of God. Therefore the
sight of the purity and certainty of the word of God is a great pleasure to any
considering mind; no other study to be compared with it. But the joy of speculation
or contemplation is nothing to that of practice. Nothing maketh the heart more cheerful
than a good conscience, or a constant walking in the way of God’s commandments:
2 Cor. i. 12, ‘Our rejoicing is this, the testimony of our conscience, that, with
simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God,
1 have had my conversation in the world.’ Let me give you this gradation: The pleasures
of contemplation exceed those of sense, and the delights of the mind are more sincere
and real than those of the body; for the more noble the faculty is, the more capable
of delight. A man m his study about natural things hath a truer pleasure than he
greatest epicure m the most exquisite enjoyment of sense: Prov. xxiv. 13, 14, ‘My
son, eat thou honey because it is good, and the honeycomb, which is sweet to thy
taste; so shall the knowledge of wisdom be unto thy soul when thou hast found it;
then there shall be a reward, and thy expectation shall not be cut off.’ But especially
the contemplation of divine things is pleasant; the objects are more sublime, certain,
necessary, profitable; and here we are more deeply concerned than m the study of
nature. Surely this is sweeter than honey and honeycomb, to understand and contemplate
the way of salvation by Christ. This is a heaven upon earth to know these things:
John xvii. 3, ‘This is life eternal, to know thee the only true God, and Jesus Christ
whom thou hast sent.’ As much as the pleasures of the natural mind do exceed these
bodily pleasures, so much do these pleasures of faith and spiritual knowledge exceed
those of the natural mind; these things the angels desire to pry into. Now the delights
of practical obedience do far exceed those which are the mere result of speculation
and contemplation. Why? Because they give us a more intimate feeling of the truth
and worth of these things, and our right in them thereby is more secured, and our
delight in them is heightened by the supernatural operation of the Holy Ghost. The
joy of the Spirit is said to be ‘unspeakable and full of glory,’ 1 Peter i. 8. In
short, it is exercised about noble objects, the favour of God, reconciliation with
him, and the hope of eternal life—all these as belonging to us; and it is excited
by a higher cause, the Spirit of God; and lastly, it giveth us a sense of what we
had but a guess before: we ‘know the grace of God m truth,’ Col. i. 6; we know it
so as to taste
3. The fundamental or bottom cause of this delight is expressed,
‘Which I have loved.’ There is a precedent love of the object before there can be
any delight in it. Love is the complacency and propension of the soul toward that
which is good, absolutely considered, abstracting both from presence and absence.
Desire regardeth the absence and futurition of a good; delight the presence
and fruition of it. It is impossible anything can be delighted in, but it must be
first loved and desired. None can truly delight in obedience but such as desire
it. By nature we were otherwise affected, counted his commands burdensome, because
contrary to the desires of the flesh: Rom. viii. 7, ‘The carnal mind is enmity against
God, for it is not subject to the law of God, neither indeed can be.’ But when the
heart is renewed by grace, then we have another love and another bias upon our affections:
1 John v. 3, ‘This is love, to keep his commandments; and his commandments are not
grievous.’ To others they are against the bent and the hair, and too tedious, and
love maketh way for delight.
Secondly, Reasons why a gracious heart doth love and delight
in the commandments of God.
1. The matter of these commandments showeth how much they deserve
our love and delight. The matter respects either law or gospel. (1.) That which
is strictly called the moral law is the decalogue; a fit rule for a wise God to
give, or a rational creature to receive, a just and due admeasurement of our duty
to God and man: the world cannot be without it. To God, that we should love him,
serve him, depend upon him, delight in him, that we may be at length happy in his
love. ‘The law is holy, just, and good;’ not burdensome to the reasonable nature,
but perfective. Surely to know God, to love him, and fear him, and trust and repose
our souls on him, and to worship him at the time, in the way, and manner appointed,
is a delightful thing, and should be more delightful to us than our necessary and
appointed food. To man, justice, charity: Micah vi. 8, ‘He hath showed thee, O man,
what is good; and what doth the Lord require of thee, but to do justly, and to love
mercy;’ Hosea xii. 6, ‘Keep mercy and judgment.’ Now all kinds of justice should
not be grievous. Political justice, between the magistrates and people. How should
we live else? This maintaineth the order of the world. Private justice, between
man and man: Mat. vii. 12, ‘Therefore all things whatsoever ye would that men should
do to you, do ye even so to them.’ Family justice, between husband and wife, parents
and children, masters and servants. How else can a man have any tolerable degree
of safety and comfort? 1 Peter iii. 7, ‘Likewise, ye husbands, dwell with them according
to knowledge.’ Then for mercy, there is not a pleasanter work in the world than
to do good; it is God-like. A man is as an earthly god, to comfort and supply others:
Acts xx. 35, ‘It is a more blessed thing to give than to receive.’ And blessedness
is not tedious; the work rewards itself. The satisfaction is so great of doing good,
and being helpful to others, that certainly this is not tedious. (2.) The gospel
offereth such a suitable remedy to mankind that the duties of it should be as pleasant
and welcome to us as the counsel of a friend for our recovery out of a great misery
into which we had plunged ourselves. In the law, God acteth more as a commander
and governor; in the gospel, as a friend and counsellor. Surely to those that have
any feeling of their sins, or fears of the wrath of God, what can be more welcome
than the way of a pardon and reconciliation with God, whom his word and providence,
and the fears of a guilty conscience, represent as an enemy to us? Surely this should
be more pleasant than all the lust, sport, and honours, and pleasures
of the world. Here is the foundation laid of everlasting joy, a sufficient answer
to the terrors of the law, and the accusations of a guilty conscience, which is
the greatest misery can befall mankind. In short, that the matter of God’s commands
deserves our delight and esteem is evident:—
[1.] Because those that are unwilling to submit to them count
them good and acceptable laws. When their particular practice and sinful customs
have made them incompetent judges of what is fittest for themselves in their health
and strength, yet their conscience judgeth it a more excellent and honourable thing
in others if they can deny the pleasures of the flesh, and overcome the temptations
of the world, and deny themselves the comforts of the present life, out of the hopes
of that which is to come. Such are accounted a more excellent and better sort of
men: Prov. xii. 26, ‘The righteous is more excellent than his neighbour;’ he hath
more of God and of a man than others, as he hath a freer use of reason, and a greater
command of his own lusts and passions. There is a reverence of such darted into
the consciences of wicked men: Mark vi. 20, ‘Herod feared John, knowing that he
was a just and holy man, and observed him.’
[2.] Because of the sentiments which men have of a holy, sober,
godly life, when they come to die, and the disallowance of a dissolute carnal life:
Job xxvii. 8, ‘What is the hope of the hypocrite, though he hath gained, when God
taketh away his soul?’ Ps. xxxvii. 37, ‘Mark the perfect man, and behold the upright;
for the end of that man is peace.’ When men are entering upon the confines of eternity,
they are wiser; the fumes of lust are then blown over, their joys or fears are then
testimonies to God’s law: 1 Cor. xv. 56, ‘The sting of death is sin, and the strength
of sin is the law.’ It is not from the fancy or melancholy of the dying person,
nor his distemper, that his fears are awakened, but his reason. If it did only proceed
from his distemper, men would be rather troubled for leaving worldly comforts than
for sin. No; it is the apprehension of God’s justice by reason of sin, who will
proceed according to his law, which ‘the guilty person hath so often and so much
violated and broken. They are not the ravings of a fever, nor the fruits of natural
weakness and credulity. No; these troubles are justified by the law of God or the
highest reason.
[3.] By supposing the contrary of all which God hath commanded
concerning the embracing of virtue, shunning of vice. If God should free us from
these laws, leave us to our own choice, command us the contrary, forbid us all respect
to himself, commanding us to worship false gods, transform and misrepresent his
glory by images, and fall down before stocks and stones, blaspheme his name continually,
and despise all those glorious attributes which do so clearly shine forth in the
creation; if he had commanded us to be impious to our parents, to fill the world
with murders, adulteries, robberies, to pursue others with slanders and false-witnessings,
to covet and take what is another man’s, wife, ox, or ass,—the heart of man cannot
allow such a conceit; nay, the fiercest beasts would abhor it, if they were capable
of receiving such an impression. Now, surely a law so reasonable, so evident, so
conducing to the honouring of God, government of ourselves, and commerce
with others, should be very welcome and acceptable to a gracious heart.
2. The state and frame of a renewed heart; they are fitted and suited
to these commandments, and do obey them not only because enjoined, but because inclined.
Nothing is pleasant to men but what is suitable to their nature; so that may be
delightful to one which is loathsome to another; as the food and converse of a beast
is loathsome to a man; one man’s pleasure is another’s pain. There is a great deal
of difference between a carnal and a spiritual mind, the heart sanctified and unsanctified:
Ezek. xxxvi. 26, 27, ‘I will take away the stony heart out of your flesh, and I
will give you a heart of flesh; and I will put my spirit within you, and cause you
to walk in my statutes, and keep my judgments to do them.’ When the heart is fitted
and suited by principles of grace, the work is not tedious, but delightful. Things
are easy and difficult according to the poise and inclination of the soul. So Heb.
viii. 10, ‘I will write my laws upon their hearts, and put them into their minds.’
The law without suiteth with an inclination within; and when things meet which are
suitable to one another, there is a delight: Ps. xl. 8, ‘Thy law is in my heart;
I delight to do thy will, O God.’ There is an inclination, not necessary, as in
natural agents; but voluntary, as in rational agents. There is an inclination in
natural agents, as in light bodies to move upwards, heavy bodies to move downwards;
in rational agents, when a man is bent by his love and choice. This latter David
speaketh of, Ps. cxix. 36, ‘Incline my heart unto thy testimonies, and not to covetousness.’
The heart of man standeth between two objects—the laws of God and carnal vanities.
In our natural estate we are wholly bent to please the flesh; in our renewed estate
there is a new bent put upon the heart. Now the old bent is not wholly gone, though
overmastered and over powered: the false bias of corruption will still incline us
to the delights of sense; but the new bias to the way everlasting, to spiritual
eternal happiness: as that prevaileth, we love and delight in the commandments of
God.
3. The helps and assistances of the Spirit go further, and increase
this delight in the way of God’s commandments. God doth not only renew our wills,
and fit us with an inward power to do the things that are pleasing in his sight,
but exciteth and actuateth that power by the renewed influences of his grace: Phil.
ii. 13, ‘He giveth us to will and to do:’ not only a will, or an urging and inclination
to do good; but because of the opposition of the flesh and manifold temptations,
he gives also a power to perform what we are inclined unto: ‘Where the Spirit of
the Lord is, there is liberty,’ 2 Cor. iii. 17, or a readiness of mind to perform
all things required of us, not only with diligence, but delight.
4. The great encouragements which attend obedience, as the rewards
of godliness both in this life and the next. The rewards of godliness in this life
I shall speak of in the next head; for the future, the end sweetens the means to
us. We have no mean end, but the eternal enjoyment of God in a complete state of
glory and happiness. Now this hath an influence upon the love and delight of the
saints, to sweeten their labours, and difficulties, and temptations. The scripture
everywhere witnesseth: 1 Cor. xv. 58, ‘Therefore, my beloved brethren, be ye steadfast,
unmoveable, always abounding in the work of the Lord; forasmuch as you know that
your labour is not in vain in the Lord:’ Phil. iii. 14, ‘I press towards the mark,
for the prize of the high calling of God in Christ Jesus;’ Rom. v. 2, ‘We rejoice
in hope of the glory of God;’ and Rom. viii. 18, ‘For I reckon that the sufferings
of this present time are not worthy to be compared with the glory which shall be
revealed in us.’
5. Present comfortable experience.
[1.] In the general, of peace of conscience and joy in the Holy
Ghost.
(1.) Peace, which is the natural result of the rectitude of our
actions: ‘The fruit of righteousness is peace,’ Isa. xxxii. 17; and Ps. cxix. 165,
‘Great peace have they that love thy law, and nothing shall offend them.’
Pax est tranquillitas ordinis. That description fits
internal peace, as well as external. When all things keep their order affections
are obedient to reason, and reason is guided by the Spirit of God according to his
word, there is a quiet and rest from accusations m the soul.
(2.) Joy in the Holy Ghost is distinct from the former: Horn xiv
17, ‘For the kingdom of God is not meat and drink, but righteousness, and peace,
and joy in the Holy Ghost.’ These two differ in the author. Peace of conscience
is the testimony of our own souls approving the good we have done; joy in the Holy
Ghost is a more immediate impression of the comforting Spirit: Rom. xv. 13, ‘Now
the God of hope fill you with all joy and peace in believing, that ye may abound
m hope, through the power of the Holy Ghost.’ They differ in their measure: peace
is a rest from trouble; joy, a sweet reflection upon our good condition or happy
estate. It is in the body a freedom from a disease, and a cheerfulness after a
good meal; or in the state, peace, when no mutinies and disturbances; joy, when
some notable benefit or profit accrueth to the state So here they differ in their
subjects. The heathen, so far as they did good, might have a kind of peace or freedom
from self-accusing and tormenting fears: Rom. ii. 15, ‘Which show the work of the
law written in their hearts; their consciences also bearing witness, and their thoughts
in the meantime excusing or else accusing one another;’ but ‘a stranger intermeddleth
not with these joys.’ The Spirit, where a sanctifier, there he is a comforter. They
differ m the ground. The joy of the Holy Ghost is not merely from a good conscience
as to a particular action, but from a good estate as being accepted with God, who
is our supreme judge, and assured of our interest in eternal life. They differ in
effects. Peace is an approbation for the present; joy in the Holy Ghost a pledge
and beginning of that endless joy we shall have hereafter: 2 Cor. i. 22 ‘Who hath
also sealed us, and given the earnest of the Spirit in our hearts;’ and Rom. viii.
23, ‘We ourselves also, who have the first-fruits of the Spirit, even we ourselves
groan within ourselves, waiting for the adoption, to wit, the redemption of our
body.’ Both together show that there is no such solid comfort as in the obedience
of God’s commandments; certainly more than in all the pleasures of sin, yea, more
than in all the enjoyments of the world: whoever have proved them both
find it so. Many have proved the pleasures of sin, but never yet found what comfort
is in mourning for sin. Many have proved the comforts of the world, but never yet
proved what is the joy of a good conscience, and the sweet pleasure of a godly conversation.
[2.] There is a particular experience, when borne out in the confession
of truth in the time of trial. A man that out of love to God’s commands hath endured
troubles and trials, and hath overcome temptations, will see more cause to love
these commandments, and to increase his obedience to them, than ever before in ordinary
temptations: Ps. xix. 11, ‘Moreover, by them is thy servant warned, and in keeping
of them there is a great reward.’ When they see that divine truth is like to bear
out itself, and man that doth confess it, in such cases, they feel the excellency
of God’s truth, and the power of God sustaining them that confess it, therefore
embrace heartily the Lord’s commands, and take pleasure in his ways. The Lord appealeth
to this experience: Micah ii. 7, ‘Do not my words do good to him that walketh uprightly?’
Have not you found the fruit answerable? Therefore the children of God value and
esteem and look upon them 4is the greatest means of their safety and comfort.
6. Because of their love to God, they have a value for everything
which cometh from God and leadeth to him. Common mercies point to their author,
and their main end is to draw our affections to him, and enable us in his service;
but these are apt to be a snare, and are used as an occasion to the flesh. But here
is a greater impression of God on his word and laws; their use is more eminent to
direct us to God, therefore are valued above ordinary comforts: Job xxiii. 12, ‘I
have not gone back from the commandment of his lips; I have esteemed the words of
his mouth more than my necessary food.’ They are his commandments, therefore dear
to us, who hath obliged us so much in Christ, whose love they believe and have felt.
The word is wholly appointed to maintain the life of grace in us.
Use 1. Is to show us how to bring our hearts to the obedience
of God’s commands.
1. Love them, if we would keep them. Nothing is hard to love.
An esteem will quicken us to the obedience of them.
2. Delight in them, for then all goeth on easily. Delight sweeteneth
everything, though in themselves toilsome or tedious; as fowling, hunting, fishing.
Delight never mindeth difficulties. The reason why the commands are grievous is
want of love and delight.
Use 2. Showeth of what kind our obedience must be—free
and unconstrained; when we are not forced to our duty, but do willingly delight
in it and the law which prescribeth it, and do bewail our daily failings. Many do
some external works of obedience, but not with an inward delight, but out of custom
or compulsion. God never hath our heart till he hath our delight, till we willingly
abstain from what may displease him, and cheerfully practise what he requireth of
us; when it is grateful to obey, and all pleasures to this are nothing worth.
SERMON LIV.
My hands also will I lift up to thy commandments, which I have
loved and I will meditate in, thy statutes. Ver.
48.
IN the morning we opened one profession of David’s respect to the
word of God; now follows another. He would employ all his faculties about the commandments
of God, which is his last argument: his mind, for here is meditation promised; his
heart, for here is love asserted; his tongue, for that is his original request which
occasioned all these professions; and here his hands, his life, ‘My hands also will
I lift up,’ &c. Observe—
1. The ground or cause of his respect to the commandments of God,
in that clause, which I have loved.
2. A double effect, I will lift up my hands to thy commandments,
and I will meditate in thy statutes.
Lifting up the palms or hands is a phrase of various use.
1. For praying: Ps. xxviii. 2, ‘Hear the voice of my supplications
when I cry unto thee, when I lift up my hands towards thy holy oracle;’ Lam. ii.
19, ‘Lift up thy hands towards him, for the life of thy young children,’ &c.; Hab.
iii. 10, ‘The deep uttered his voice, and lift up his hands on high.’ Thence the
apostle, 1 Tim. ii. 8, ‘I will, therefore, that men pray everywhere, lifting up
holy hands, without wrath and doubting.’
2. For blessing others. Aaron lift up his hands towards the people,
and blessed them. Or for praising or blessing God: Ps. cxxxiv. 2, ‘Lift up your
hands in the sanctuary, and bless the Lord:’ so Ps. lxiii. 4, ‘Thus will I bless
thee while I live; I will lift up my hands in thy name.’
3. For swearing or vowing: Gen. xiv. 22, ‘I have lift up my hand
to the most high God,’ that is, sworn; so Rev. x. 5, the angel ‘lift up his hand
and swore.’ So of God: Ps. cvi. 26, ‘Therefore he lifted up his hand against them,
to overthrow them in the wilderness,’ that is, ‘swore they should not enter into
his rest.’
4. For setting about any action, especially of weight: Gen. xli.
44, ‘Without thee shall no man lift up his hand,’ that is, attempt or do anything;
so Ps. x. 12, ‘Arise, O Lord, lift up thine hand; forget not the poor,’ that is,
set to thine active hand for their assistance; so Heb. xii. 12, ‘Lift up the hands
that hang down, and the feeble knees,’ that is, set actively and vigorously about
the Christian task. To this rank may be also referred what is said Mat. vi. 3, ‘Let
not thy left hand know what thy right hand doeth.’ The hand is the instrument of
action.
Now all these senses might be applied to the present place.
[1.] Praying for God’s grace to perform them.
[2.] Blessing God, as we do for our daily food, giving thanks
for them.
[3.] Vowing or promising under an oath a constant obedience to
them. But the commandments are not the proper object to which the acts of praying,
blessing, swearing are directed, but God. It is not, I will lift up
my band to God, but ‘thy commandments.’ We ought, indeed to bless God and praise
God for the blessings we receive by his word, to vow our duty; but lifting up the
hand in all these senses is to God. Therefore—
[4.] Here it meaneth no more but I will apply myself to the keeping
of them, or set vigorously about it, put my hands to the practising of thy law with
all earnestness, endeavouring to do what therein is enjoined. Two points:—
Doct. 1. That it is not enough to approve or commend the
commandments of God, but we must carefully set ourselves to the observance of them.
Doct. 2. Whosoever would do so must use great study and
meditation.
Doct. 1. That it is not enough to approve or commend the
commandments of God, but we must carefully set ourselves to the practice of them.
1. Hearing without doing is disapproved: Deut. iv. 5, ‘I have
taught you good statutes and judgments, that ye might do so:’ Deut. v. 1, ‘Hear,
Israel, the statutes and judgments which I speak in your ears this day, that ye
may learn them, and do them.’ Otherwise we deceive our own souls: James i. 22, ‘But
be ye doers of the word, and not hearers only, deceiving your own souls.’ We put
a paralogism on ourselves, build on a sandy foundation: Mat. vii. 26, ‘Every one
that heareth these sayings of mine, and doeth them not, shall be likened unto a
foolish man that built his house upon the sand.’
2. Knowledge without practice is not right: Luke xii. 47, 48,
‘He that knoweth his master’s will, and prepareth not himself to do it, shall be
beaten with many stripes.’ Better never known, if not done, for then they do but
aggravate our guilt and increase our punishment.
3. Our love is not right unless it endeth in practice. A Christian’s
love, to whatever object it be directed, must be an unfeigned love. If God, if the
brethren, if the word of God, those words must ever sound in our ears, 1 John iii.
18, ‘My little children, love not in word and tongue, but in deed and in truth.’
Do you love the word of God? Do it not in word and in tongue, but in deed and in
truth.
4. Our delight is not right; the pleasure is but an airy, idle,
and speculative delight, unless it set us about the practice of all holy obedience
unto God, making it the design and business of our lives to exercise ourselves unto
godliness. That showeth the reality of your delight, when you come under the power
of the truth, and are absolutely governed by it; for then you delight in them aright
as mysteries of godliness. The Lord complaineth of them that had a delight in the
prophet, ‘His voice was as pleasing to them as a minstrel; they hear the words,
and do them not,’ Ezek. xxxiii. 32. They may delight in sublime strains of doctrine
or flourishes of wit. Demosthenes had made a plausible speech to the Athenians;
Phocion told them that the cypress-tree is goodly and fair, but beareth no fruit
There may be flourishes of wit, but no food for hungry consciences.
5. Our commendation is not right unless it endeth in practice.
Many may discourse of the ways of God, never speak of them but with commendation,
but they do not lift their hands to this blessed work: they show some love to God’s
commandments, but when it cometh to action, their hands are remiss
and faint. Christ refuseth that respect of bare naked commendation: Luke xi. 27,
28, ‘Blessed is the womb that bare thee, and the paps that thou hast sucked.
Μενοῦνγε, yea, rather, blessed is he that heareth
the word of God, and keepeth it.’ We are disciples of that master that did both
teach and do: Acts i. 1, ‘The former treatise have I made, Theophilus, of all that
Jesus began both to do and teach.’ Of the Pharisees it is said, ‘They say, and do
not,’ Mat. xxiii. 2, 3. But in Christians there must be saying and doing: James
ii. 12, ‘So speak, and so do, as they that shall be judged by the law of liberty.’
We shall be rewarded, not for speaking well, but for doing, hands lifted up.
Well, then, nothing remains but practising duties that are pressed
upon you on the first opportunity. Not he that heareth, understandeth, loveth, delighteth,
commendeth, but ‘he that keepeth instruction,’ it is, ‘is in the way of life,’
Prov. x. 17. He that submitteth himself to be guided by God’s word, he is going
the right way to eternal life and happiness. But to set home this point more fully,
I shall inquire—
1. What kind of observance we must address ourselves unto.
2. Why we must thus lift up our hands, or address ourselves to
our duty.
First, How, for the manner, must we lift up our hands, or what
doing is necessary?
1. It must be universal: ‘Herod did many things,’ Mark vi. 20.
Partial reformation in outward things will not serve the turn. In sundry particulars
men may yield to the word of God, but in others deny their obedience; as in some
cheap observances, or such duties as cross not our lusts; but David would lift up
his hands to the commandments, without distinction and limitation. Many, this they
will do, and that they will not do; and so do not obey God’s will, but their own:
Ps. cxix. 6, ‘Then shall I not be ashamed, when I have respect unto all thy commandments:’
Luke i. 6, ‘And they were both righteous before God, walking in all the commandments
and ordinances of the Lord blameless.’
2. This doing must be serious and diligent. Every Christian must
bend the powers of his soul, and lay out the first of his care and labour, in his
obedience unto God: Phil. ii. 12, ‘Work out your salvation with fear and trembling:’
this is not a work to be done by the bye; but with the greatest care and solicitude.
3. This must be our settled and our ordinary practice. To lift
up our hands now and then is not enough, to do a good thing once, or rarely. No;
we must make religion our business. The lifting of the hands to God’s commandments
is not a thing done accidentally, occasionally, or in a fit of zeal, but our trade
and course of life: Acts xxiv. 16, ‘I exercise myself in this, to have a conscience
void of offence both towards God and men, ἐν τούτῳ
ἀσκῶ. This was the employment of his life.
4. We must persevere or continue with patience in well-doing,
not withstanding discouragements: Heb. xii. 12, ‘Wherefore lift up the hands which
hang down, and the feeble knees.’ There must be no fainting, whatever discouragements
happen; as there was a great deal of do to hold up Moses’s hands in Israel’s conflict
with Amalek: Exod. xvii. 11, 12, ‘As long as he held up the rod of
God, Israel prevailed; but Moses’ hands were heavy;’ a sign of many infirmities,
not able long to endure in spiritual exercise; for though ‘the spirit be willing,
yet the flesh is weak.’ But faith should still hold up our hands.
5. This lifting up the hands, or alacrious diligence, should flow
from a right principle, and that is faith and love.
[1.] Faith, or a sound persuasion of God’s love to us in Christ,
that keepeth us doing: Rom. xii. 1, ‘I beseech you, by the mercies of God, that
you present your bodies a living sacrifice, holy, acceptable unto God, which is
your reasonable service;’ and Titus ii. 11, 12, ‘The grace of God, that bringeth
salvation, hath appeared to all men, teaching us that, denying ungodliness and worldly
lusts, we should live soberly, righteously, and godly in this present world.’ Thankfulness
to God is the great principle of gospel obedience.
[2.] Love: ‘Thy commandments, which I have loved:’ 2 Cor. v. 14,
‘The love of Christ constraineth us.’ Nothing holdeth up the hands in a constant
obedience to God and performance of his will so much as a thorough love to God and
his ways. Faith begets love, and love obedience. These are the true principles of
all Christian actions.
6. This lifting up of the hands imports a right end. Commanded
work must be done to commanded ends, else we lift up our hands to our own work.
Now, the true end is the glory of God: 1 Cor. x. 31, ‘Whether, therefore, ye eat
or drink, or whatsoever ye do, do all to the glory of God;’ and Phil. i. 11, ‘Being
filled with the fruits of righteousness, which are by Christ Jesus, unto the glory
and praise of God.’ God’s glory must be our main scope, not any by-respect of our
own. Well, then, this is lifting up our hands to the commandments of God, not doing
one good work, but all; and this with a serious diligence, in our ordinary practice,
continuing therein with patience, whatever oppositions we meet with; and this out
of faith, or a sincere belief of the gospel, and fervent love, and an unfeigned
respect to God’s glory.
Secondly, Why such a lifting up the hands, or serious addressing
ourselves to our duty, is necessary? My answer shall be given in a fourfold respect—God,
ordinances, graces, and the Christian, who is to give an account of himself unto
God.
1. God, Father, Son, and Holy Ghost: Father, as a lawgiver; Son,
as a redeemer and head of the renewed estate; Holy Ghost, as our sanctifier.
[1.] God the Father, who in the mystery of redemption is represented
as our lawgiver and sovereign lord, and will be not only known and worshipped, but
served by a full and entire obedience: 1 Chron. xxviii. 9, ‘And thou, Solomon, my
son, know the God of thy father, and serve him with a perfect heart and a willing
mind.’ He hath given us a law not to be trampled upon or despised, but observed
and kept; and that not by fear or force, but of a ready mind. Though there be an
after provision of grace for those that break his law because of the frailty of
the creature, yet if we presume upon that indulgence, and sin much that God may
pardon much, we may render ourselves incapable of that grace; for the
more presumptuously wicked we are, the less pleasing unto God. The governor of the
world should not be affronted upon the pretence of a remedy which the gospel offered;
for this is to sin that grace may abound, than which wicked imagination nothing
is more contrary to gospel grace: Rom. vi. 1, ‘What shall we say then? shall we
continue in sin that grace may abound? God forbid.’ To check this conceit, God deterreth
men from greater sins, as more difficult to be pardoned than less; they shall not
have so quick and easy a pardon of them as of others; nay, he deterreth men from
going on far in sin, either as to the intensive increase or the continuance in time,
lest he cut them off and withdraw his grace, and pardon them not at all. Therefore
he biddeth them to ‘call upon him while he is near,’ Isa. lv. 6; not to ‘harden
their hearts, while it is called to-day,’ Heb. iii. 7, 8. Therefore, if we should
only consider God as our lord and lawgiver, we should earnestly betake ourselves
to obedience.
[2.] If we consider the Son as redeemer and head of the renewed
estate, he standeth upon obedience: Heb. v. 9, he is ‘the author of eternal life
to them that obey him.’ As he hath taken the commandments into his own hand, he
insisteth upon practice, if his people will enjoy his favour: John xv. 10, ‘If ye
keep my commandments, ye shall abide in my love, as I have kept my father’s commandments,
and abide in his love.’ He hath imposed a yoke upon his disciples, and hath service
for them to do: he, being a pattern and mirror of obedience, expects the like from
his people. He fully performed what was enjoined him to do as the surety of believers,
and therefore expecteth we should be as faithful to him as he hath been to God.
So John xiv. 21, ‘He that hath my commandments, and keepeth them, he it is that
loveth me.’ No love of Christ should encourage us to cast off duty, but continue
it. He taketh himself to be honoured when his people obey: 2 Thes. i. 11, 12, ‘Wherefore
also we pray always for you, that God would count you worthy of this calling, and
fulfil all the good pleasure of his goodness, and the work of faith with power,
that the name of our Lord Jesus Christ may be glorified in you.’ The work of faith
is obedience, and Christ is dishonoured and reproached when they disobey: Luke vi.
46, ‘Why call ye me Lord, Lord, and do not the things which I say?’
[3.] The Spirit is given to make graces operative, to flow forth:
John iv. 14, ‘Whosoever drinketh of the water that I shall give him, shall never
thirst; but the water that I shall give him, shall be in him a well of water springing
up unto everlasting life:’ and John vii. 38, ‘He that believeth on me, out of his
belly shall flow rivers of living water: this spake he of his Spirit, which they
that believe in him should receive.’ Therefore, if we have an inward approbation
of the ways of God, unless we lift up our hands, we resist his work.
2. With respect to ordinances: They are all means, and means are
imperfect without their end. Things πρὸς ἄλλο
are of no use, unless that other thing be accomplished for which they serve: as
he is a foolish workman that contents himself with having tools, and never worketh;
for tools are in order to work, and all the means of grace are in order to practice.
We read, hear, meditate, to understand our duty. Now if we never put
it in practice, we use means to no end and purpose: ‘Hear and live;’ ‘Hear and do.’
The word layeth out work for us; it was not ordained for speculation only, but as
a rule of duty to the creatures: therefore, if we are to hear, read, meditate, we
must also lift up our hands.
3. All graces are imperfect till they end in action, for they
were not given us for idle and useless habits. Knowledge, to know merely that we
may know, is curiosity and idle speculation. So Ps. cxi. 10, ‘A good understanding
have all they that do his commandments;’ Jer. xxii. 16, ‘He judgeth the cause of
the poor and the needy. Was not this to know me? saith the Lord.’ That is true knowledge
that produceth its effect. So James ii. 22, ‘By works faith is made perfect;’ faith
hath produced its end. So love is perfected in keeping the commandments: 1 John
ii. 5, ‘Whoso keepeth his word, in him verily is the love of God perfected;’ as
all things are perfect when they attain their end and their consummate estate. The
plant is perfect when it riseth up into stalk, and flower, and seed; so these graces.
4. The person or Christian is judged not only by what is believed,
but what is done; not by what is approved, but what is practised. Many profess faith
and love; but if it be not verified in practice, they are not accepted with God:
1 Peter i. 17, ‘If ye call on the Father, who without respect of persons judgeth
according to every man’s work;’ and Rev. xx. 12, ‘I saw the dead, small and great,
stand before God; and the books were opened; and another book was opened, which
is the book of life: and the dead were judged out of those things which were written
in the books, according to their works.’ God will judge men according to their works,
and what they have done in the flesh, whether it be good or evil: John v. 29, ‘They
that have done good shall rise to the resurrection of life, and they that have done
evil, to the resurrection of condemnation.’ The redeemed sinner shall have his trial
and judgment.
Use 1. For the disproof of two sorts—preachers and professors.
1. Preachers: if they be strict in doctrine and loose in practice,
do they lift their hands to God’s commandments? No; they are like the Pharisees,
who ‘bind heavy burdens upon others, and do not touch them with their own little
finger,’ Mat. xxiii. 4. It is not enough to lift up our voice in recommending, but
we must lift up our hands in practising, lest like a mark-stone, they show others
the way to heaven, but walk not in it themselves, and contribute nothing of help
by their examples.
2. Professors.
[1.] That approve the word only. There may be an idle naked approbation:
Rom. ii. 18, ‘Thou knowest his will, and approvest the things that are most excellent,
being instructed out of the law.’ Video meliora proboque;
they esteem these things better, but their hearts incline them to what is evil,
and their reason is a slave to appetite.
[2.] That commend as well as approve: Rom. ii. 20, ‘Who hast a
form of knowledge, and of the truth in the law,’ but without action, and practice.
Have many, good words; their voice Jacob’s but their hands Esau’s: Ps. l. 16, 17,
‘What hast thou to do to declare my statutes, or to take my covenant in thy mouth,
since thou hatest instruction, and castest my words behind me?’ It pertaineth not
to thee to profess religion, since thou dost not practise it, to commend
the law which thou observest not, or to profess love to what thou dost not obey.
Use 2. Is to press you to lift up your hands, and to obey
and do the things which God hath prescribed in his word. Do not rest in the notional
part of religion. That which will approve you to God is not a sharp wit, or a firm
memory, or a nimble tongue, but a ready practice. God expecteth to be glorified
by his creatures both in word and deed; and therefore heart, and tongue, and hand,
and all should be employed. I will urge you with but two reasons:—
1. How easy it is to deceive ourselves with a fond love, a naked
ap probation, or good words, without bringing things to this real proof, whether
the truth that we approve, esteem, and commend, have a real dominion over and influence
upon our practice! 1 John ii. 4, ‘He that saith, I know him, and keepeth not his
commandments, is a liar, and the truth is not in him;’ James i. 22, ‘Be ye doers
of the word, not hearers only, deceiving your own souls.’ Respect to God and his
word is a true evidence of a gracious heart. Now, how shall we know this respect
real, but by our constant and uniform practice?
2. That it is not so easy to deceive God: he cannot be mocked
with a vain show, for he looketh to the bottom and spring of all things: 1 Chron.
xxviii. 9, ‘And thou, Solomon, my son, know thou the God of thy father, and serve
him with a perfect heart, and with a willing mind; for the Lord searcheth all hearts,
and understandeth all the imaginations of the thoughts.’ He searcheth our hearts,
knoweth our inward disposition, whether firm, strong, or productive of obedience.
Now, to him you are to approve yourselves, and he will not be mocked with lying
pretences and excuses: Gal. vi. 7, ‘Be not deceived; God is not mocked.’ The all-seeing
God cannot be blinded: he knoweth our thoughts afar off, and seeth all things in
their causes; much more can he judge of effects. Therefore, whatsoever illuminations
we pretend unto, if we do not live in the obedience of the commands of self-denial,
humility, justice, patience, faith, and love, he can soon find us out. If our actions
do not correspond to our profession, it is a practical he, which the Lord can easily
find out.
Doct. 2. Whosoever would lift up his hands to God’s commandments,
and seriously address himself to a course of obedience, must use much study and
meditation. On the one side, non-advertency to heavenly doctrine is the bane of
many: Mat. xiii. 19, ‘When any one heareth the word of the kingdom, and understandeth
it not,’ μὴ συνιέντος, non
advertit animum, ‘then cometh the wicked one, and catcheth away that
which was sown in his heart.’ And so James i. 23, 24, ‘If any be a hearer of the
word, and not a doer, he is like a man beholding his natural face in a glass; for
he beholdeth himself, and goeth his way, and straightway forgetteth what manner
of man he was. God s great complaint of his people is that they will not consider:
Isa i. 3, ‘The ox knoweth his owner, and the ass his master’s crib; but Israel doth
not know, my people doth not consider.’ So Jer. viii. 6, ‘I hearkened and heard,
but they spake not aright; no man repented him of his wickedness, saying, what have
I done?’ The heathens have commended such recollection. On the other side, the scripture
recommendeth meditation, as one great help to obedience. Lydia’s conversion
is described by attendancy: Acts xvi. 14, ‘The Lord opened her heart, that she attended
unto the things which were spoken by Paul:’ because that is the first step to it;
minding, choosing, prosecuting. So the man that will benefit by the word of God
is he, James i. 25, ‘That looketh into the perfect law of liberty, and continueth
therein;’ that is, abideth in the view of these truths; for a glance never converted
or warmed the heart of any man: ‘This man being not a forgetful hearer, but a doer
of the word, this man shall be blessed in his deed.’ Now, more particularly, why
meditation is necessary:—
1. To know the mind of God and understand our duty. A superficial
knowledge hath no efficacy and hold upon us; therefore, by deep meditation, search
and study, we come to be more thoroughly acquainted with the mind of God revealed
in his word. We are bidden, Prov. ii. 4, to ‘dig for knowledge as for silver.’ Mines
do not lie on the surface, but in the bowels of the earth. Every day we should get
more knowledge: Rom. xii. 2, ‘Be ye transformed by the renewing of your minds, that
ye may prove what is the good and acceptable and perfect will of God;’ and Eph.
v. 17, ‘Be not unwise, but understanding what the will of the Lord is.’ Now we cannot
know this without a serious search and inquiry into the rule of duty: there must
be an accurate search; spiritual knowledge will not drop into our mouths. There
are many clouds of ignorance and folly that yet hover in the minds of men, and they
are dispelled more and more by a sound study of the scriptures.
2. To keep up a fresh remembrance of our duty. Oblivion and inconsideration
is a kind of ignorance for the time. Though we habitually know a thing, yet we do
not actually know a thing till we consider of it: Eccles. v. 1, ‘They consider not
that they do evil:’ so Hosea vii. 2, ‘They consider not in their hearts that I remember
all their wickedness.’ That which we consider is always before us; but that which
we consider not is forgotten, laid by, and the notions which we have about them
are as it were laid asleep, they work not. But now frequent meditation keepeth these
things alive.
3. Meditation is necessary to enkindle our affections. Affections
are stirred by thoughts, as thoughts by objects. The truth cannot come home to our
hearts till we think of it again and again. We have no other natural way to raise
affection; and we must not think that grace worketh like a charm, in a way contrary
to the instituted order of nature. No; the heart of man must be besieged with frequent
and powerful thoughts before it will yield to God and give entertainment to his
truth and ways. There is no coming at the heart but by the mind; and the mind must
be serious in what it represents to gain the heart; that is, we must meditate. The
devil watcheth our postures; he seeketh to catch these thoughts out of our mind
as soon as he seeth that we begin to be serious, Mat. xiii. 19.
4. Meditation is necessary to show our love: ‘I will lift up my
hands also to thy commandments, which I have loved, and I will meditate in thy statutes;’
Ps. i. 2, ‘His delight is in the law of the Lord, and in his law doth he meditate
day and night;’ Ps. cxix. 47, ‘And I will delight myself in thy commandments, which
I have loved.’ The mind will muse upon what we love. As thoughts stir affections,
so affections stir up thoughts; for in all moral things there is a
κθκλογένησις. A pleasing object will be much
revolved in our mind, and frequently thought of.
The use is for direction to us. When you have heard the word,
remember what you hear, and apply it to yourselves by serious inculcative thoughts.
So when you read the word, do not only understand it, but think of it again and
again: Deut. xxxii. 46, ‘Set your hearts to all the words which I testify among
you this day,’ saith Moses to the Israelites. So Christ: Luke ix. 44, ‘Let these
sayings sink into your hearts.’ Truths never go to the quick of the affections but
by serious and ponderous thoughts. You will not lift up your hands till the truth
sink into the heart. You read chapters, hear sermon after sermon; they do not stir
you, or it is but a little, for a fit, like a man that hath been a little warming
himself by the fire, and goeth away, and is colder than he was before. O Christian!
this means is not to be neglected, no more than reading and hearing, because of
its great use, both for first conversion, and continual quickening.
1. For first conversion. A man cometh to himself by serious thoughts
of those great and important truths which are delivered in the word of God: Luke
xv. 17, ‘And when he came to himself, he said,’ &c.; Ps. xxii. 27, ‘All the ends
of the world shall remember, and turn unto the Lord;’ Ps. cxix. 59, ‘I thought on
my ways, and turned my feet unto thy testimonies.’
2. For continual quickening. Musing maketh the fire burn. The
greatest things will not move us if we do not think of them: Rom. viii. 31, ‘What
shall we then say to these things? If God be for us, who can be against us?’ Job
v. 27, ‘Lo, this we have searched, so it is; hear it, and know thou it for thy good.’
The benefit of sound doctrine consists in the application thereof by the hearers.
When men have spent their time and strength to find a good lesson for us, shall
not we think of it?
SERMON LV.
Remember thy word unto thy servant, upon which thou hast caused
me to hope.—Ver. 49.
IN the words observe—
1. His prayer and humble petition to God, remember thy word.
God is said to remember when he doth declare by the effect that he doth remember.
He sometimes seemingly forgets his promise, that is, to appearance carrieth himself
as one that doth forget.
2. His argument is taken—
[1.] From his interest, thy servant.
[2.] From his trust and hope, which is expressed—
(1.) As warranted.
(2.) As caused.
(1.) As warranted by his word; that gave him ground of
hope and comfort
(2.) As caused by his influence, Upon which thou hast caused
me to hope. The word his warrant, the Spirit his anchor. Would God raise up
such a hope merely to defeat it? The word concurred to this hope, as it offered—
(1st.) A command to believe.
(2d.) The promise of the eternal and immutable God to build upon.
The influence of his grace concurred; for he that maketh the offer in the word doth
also work faith in the believer, and inclineth his heart to apply the promise and
trust in it; for faith is ‘the gift of God,’ Eph. ii. 8. In short, here is a promise
believed and pleaded; and both confirm our faith in the fulfilling and granting
of it.
Doct. That believers may humbly challenge God upon his
word, and seek the full performance of what he hath promised.
This point, that it may be managed with respect to this text,
I shall give you these considerations:—
1. That God delighteth to promise mercy before he accomplish it;
which showeth these things:—
[1.] His abundant love. God’s heart is so kindly affected to his
people that he cannot stay till the accomplishment of things, but he must tell us
aforehand what he meaneth to do for us: Isa. xlii. 9, ‘Before they spring forth,
I will tell you of them;’ long before there was any sight of such things, or means
that might produce them: so that his promise is an eruption and overflow of his
love.
[2.] His care for our security; for by his promise he giveth his
people a holdfast upon him, as he maketh himself a debtor to them by his own promise,
who was otherwise free before such engagement to poor creatures: Ps. lxxxix, 34,
‘My covenant will I not break, nor alter the thing that is gone out of my lips’
The word is gone out of his lips, not to be recalled, nor reversed. The promises
are as so many bonds, wherein he stands bound to us; and these bonds may be put
in suit, and his people have liberty and confidence to ask what he hath promised
to them. Austin saith of his mother, Chirographa tua injiciebat
tibi Domine—Lord, she showed thy own bond and hand writing. It is a mighty
argument in prayer when we can plead that we ask no more than God hath promised.
2. That there is usually some time of delay between making the
promise and fulfilling the promise; for therefore God promiseth, because he meaneth
to do us good, but not presently. And this delay is not for want of kindness, or
out of any backwardness to our good; for so it is said, he will not tarry: Hab.
ii. 3, ‘Though it tarry, wait for it, because it will surely come, it will not tarry.’
Nor out of ignorance, as not knowing the fittest time to help his people; for his
waiting is guided by judgment: Isa. xxx. 18, ‘He waiteth that he may be gracious;
for he is a God of judgment;’ he will take hold of the fittest season or occasion.
Not from forgetfulness of his promise; for ‘he is ever mindful of his holy covenant,’
Ps. cxi. 5. Not from any mutability of nature or change of counsel; for he is Jehovah,
that changeth not: Mal. iii. 6, ‘I am the Lord, I change not; therefore ye sons
of Jacob are not consumed.’ He hath a due foresight of all possible difficulties,
and needeth not to alter his counsels. Not from impotency and weakness, as if he
could not execute what he had promised, as the sons of Zeruiah were
too hard for David, 2 Sam. iii. 39; all things are at the beck and signification
of his will. But (1.) Partly with respect to his own glory, he will do things in
their proper season: Eccles. iii. 11, ‘Everything is beautiful in its time.’ This
is the wise providence of God in the government of the world, that every thing is
brought forth in its proper season, and in the time when it is most fit. God humbleth
and God exalteth his people in due time: 1 Peter v. 6, ‘Humble yourselves, therefore,
under the mighty hand of God, that he may exalt you in due time.’ So it is said
of their enemies: Deut. xxxii. 35, ‘Their foot shall slide in due time.’ Summer
and winter must succeed in their seasons. (2.) With respect to us, God will try
our faith, whether we can stay on his word, and hug it, and embrace it, till the
blessing come. As it is said of the patriarchs ἀσπασάμενοι,
Heb. xi. 13, ‘They embraced the promises;’ Ps. lvi. 4, ‘In God I will praise his
word; I have put my trust in the Lord; I will not fear what flesh can do unto me.’
During this time we may be exercised with divers troubles and difficulties, so that
to appearance God seemeth to forget his promises; and this he doth—
[1.] Partly to try our faith to the utmost, to see if we can trust
and depend upon God for things which we see not, nor are likely to see. Faith, in
the general, is a dependence upon God for something that lieth out of sight. Now,
when the object is not only out of sight, but all that is seen and felt seemeth
to contradict our hopes, and God seemeth to put us off, and we meet with many a
rebuke of our confidence, instead of an answer, as the woman of Canaan that came
to Christ at first meeteth not with a word, then his speech more discourageth than
his silence: Mat. xv. 26, ‘It is not meet to take the children’s bread, and to cast
it to the dogs.’ She turneth this rebuke into an encouragement:
ver. 27, ‘Truth, Lord! yet the dogs, eat of the crumbs which fall from
their master’s table;’ ver. 28, ‘Then Jesus
answered and said unto her, O woman! great is thy faith; be it unto thee even as
thou wilt.’ Many times we come and pray for blessings promised, and the oracle is
dumb and silent. Though God love the supplicant, yet he will not seem to take notice
of his desires, but will humble him to the dust. Now, to pick an answer out of God’s
silence, and a gracious answer out of his rebukes, showeth great faith. Job saith,
chap. xiii. 15, ‘Though he slay me, yet I will trust in him.’ Faith supports
us under the greatest pressures; when God seemeth to deal like an enemy, yet even
then trusts in God as a friend, and that his dispensations will never give his word
the lie.
[2.] To try our patience as well as our faith. God’s dearest children
are not admitted to the enjoyment of the mercies promised presently: Heb. vi. 12,
‘Be not slothful, but followers of them who through faith and patience inherit the
promises.’ And Heb. x. 36, ‘Ye have need of patience, that after ye have done the
will of God, ye may receive the promise.’ We must first do, and sometimes suffer,
the will of God. The promises are to come, and at a great distance. ‘And if we hope
for that we see not,’ and enjoy not, ‘then do we with patience wait for it,’ Rom.
viii. 25. But especially is patience tried when we meet with oppositions, difficulties,
dangers, many things done, many things suffered, before we can attain what we hope
for. Now, quietly to wait God’s leisure is a great trial of our patience:
Our times are always present with us, when God’s time is not come. A hungry stomach
would have meat ere it be sodden or roasted, and a sickish appetite must have green
fruit; but to wait, like the husband man, in all seasons and weathers, till the
corn ripen; and to persevere in hoping and praying, that is that which God requires.
[3.] Our love, though we be not feasted with felt comforts, nor
bribed with present satisfaction and benefits in hand. God will try the deportment
of his children, whether they will adhere to him when he seemeth to cast them off.
It is not said, ‘In the way of thy mercies,’ but, ‘In the way of thy judgments,
O Lord, have we waited for thee; the desire of our soul is to thy name, and to the
remembrance of thee,’ Isa. xxvi. 8. Love for himself, without any present benefit
from him, yea, when kept under sore judgments and deep distresses.
[4.] To enlarge our desires, that we may have the greater sense
of our necessities, and value for the blessings promised. A sack that is stretched
out holdeth the more. Delay increaseth importunity: ‘Ask, and ye shall have; seek,
and ye shall find; knock, and it shall be opened unto you,’ Mat. vii. 7; Luke xi.
8, ‘Though he will not rise and give him because he is his friend, yet
διὰ τὴν ἀναίδειαν, because of his importunity
he will rise and give him as many as he needeth.’ And things promised being asked,
and at length obtained, are the more valued.
3. That if we yet continue our faith, and heartily believe God
upon his word, it is a great encouragement in waiting for the thing promised; for
to believe is a qualification. There are in the word of God promises that we may
believe, and then promises because we do believe; promises to invite faith and hope,
and then promises because we believe in God and hope in his word; promises for
faith, and to faith. As for instance, God hath promised to be a defence unto his
people: Zech. ii. 5, ‘I the Lord will be unto her a wall of fire round about her,
and will be the glory in the midst of her.’ Now see how David pleadeth: Ps. lvii.
1, ‘Be merciful unto me, God, be merciful unto me; for my soul trusteth in thee;
yea, in the shadow of thy wings will I make my refuge, until these calamities be
overpast.’ When once we believe, then we have a claim: Isa. xxvi. 3, ‘Thou keepest
him in perfect peace whose mind is stayed on thee, because he trusteth in thee.’
Trust giveth us a fresh claim or new interest: Ps. lxxxvi. 2, ‘O thou my God, save
thy Servant that trusteth in thee.’ God will not disappoint a trusting soul. An
ingenuous man will not fail his friend if he rely on him. We count this the strongest
bond we lay upon another, to be faithful and mindful of us: I trust you, that you
will do this for me. How much more will God do so,—
[1.] For his own honour, to show himself faithful, willing, and
able to succour his people in their distresses. This is the reproach cast upon the
worshippers of idols, that they call upon those things which cannot help them nor
relieve them in their straits: Judges x. 14, ‘Go to the gods whom ye have chosen;
let them deliver you in the day of tribulation.’ When you trust God, the honour
of his Godhead lieth at stake. By trust you own him for a God: Jonah i. 5, ‘Then
the mariners were afraid, and cried every man upon his god.’ By making
good your trust he showeth himself to be a God, that they do not seek to a vain
help.
[2.] With a condescension to his people. Nothing goeth so near
their hearts as a disappointment of their hope in God. This will mightily damp their
spirits, when God spits in their faces, and seemeth to reject their prayers: Ps.
xxv. 2, ‘O my God, I trust in thee, let me not be ashamed; yea, let none of them
that wait on thee be ashamed; but let them be ashamed which transgress without a
cause.’ To have hopes fail which were invited and drawn forth by promises is a great
temptation.
[3.] With respect to their enemies, who will be sure to cast this
in their teeth, if the God in whom they trusted should not send help from his holy
place. You will find God’s servants often mocked for their trust: Ps. xxii. 8, ‘He
trusted in the Lord; let him now deliver him, seeing he delighted in him.’ Christ
himself was not free from the lash of profane tongues, he was mocked for his dependence
on his Father: Mat. xxvii. 43, ‘He trusted in God; let him deliver him now, if he
will have him.’ The world counts faith but a fancy. Now if God should deny the things
promised to his people, it would seem to countenance the slanders of their enemies.
Wherefore do the children of God expose themselves to difficulties, and all manner
of hard usages, but because of their hope in God? 1 Tim. iv. 10, ‘Therefore we suffer
reproach, because we trust in the living God;’ for that reason, because they look
for great things from God; therefore God hath a great respect for them that trust
in him.
4. This trust must be pleaded in prayer.
[1.] Because prayer is one of the means by which God hath decreed
to fulfil his promises; and therefore we must obtain mercies in his own appointed
way. God saith, I will do thus and thus for you: Ezek. xxxvi. 37, ‘But I will be
inquired after by the house of Israel for this very thing.’ God will do it, but
prayer must give a lift; he will be sought to: Jer. xxix. 11, 12, ‘I know the thoughts
which I think to wards you, saith the Lord; thoughts of peace, and not of evil,
to give you an expected end,’ that is, such an end as yourselves hope for and desire;
‘then shall ye call upon me, and go, and pray to me, and I will hearken unto you,’
that is, you must address and set yourselves seriously to this work. When the promise
is urged by the believer, it will be performed by God. So when Daniel understood
by the books and writings of the prophets that the time was come wherein God had
promised to deliver his people, then he falleth a-praying in a serious manner, Dan.
ix. 3. When God hath a mind to work, then he sets the spirit of prayer awork, for
he will have all things accomplished in his own way.
[2.] Because he hath put this office upon his people, that they
are to be his remembrancers at the throne of grace: Isa. lxii. 6, ‘Ye that make
mention of the Lord, keep not silence:’ it is in the margin, ‘Ye that are the Lord’s
remembrancers,’ whose office it is to be constantly minding God, and soliciting
him in the behalf of his church. Public remembrancers are the officers of his church;
but every Christian is a private remembrancer, to put God in mind of his promise.
Not that God is subject to forgetfulness, as man is, who hath need of
such minders; but he will be sought and solicited for the performance of his gracious
promises. We have an advocate in heaven, but there are remembrancers upon earth.
We come as David here, ‘Remember thy word unto thy servants, on which thou hast
caused us to hope.’
5. We are the more encouraged because God, that made the promise,
doth also give the faith; for he pleadeth two things the grant of the promise, and
the gift of faith. Reasons:—
[1.] God would not deceive us. Would he raise a confidence to
disappoint us? In such a case we might say, as the prophet Jeremiah,
chap. xx. 7, ‘Thou hast deceived me, and
I was deceived:’ the words seem to intrench upon the honour of God. In the general,
I answer—They were spoken by the prophet in a passion. Others soften them by another
rendering and interpretation, ‘Thou hast persuaded me, and I was persuaded:’ that
is, to undertake the prophetical office, of which I was nothing forward of myself,
but averse thereunto, yet found it more troublesome than I expected. But put it
with a supposition, ‘If I be deceived, thou hast deceived me,’ there is nothing
inconvenient God had told him he would make him as a brazen wall; God had raised
a faith and hope in him to be borne out in his work. Now, if God hath specially
excited your faith, it is not a foolish imagination or vain expectation, like as
of them that dream; it is God’s word you build upon, and it is by a faith of God’s
operation; he raiseth it in us.
[2.] The prayer of faith is the voice of the Spirit, and God heareth
the voice of the Spirit always, ‘who maketh requests
κατὰ Θεὸν, according to the will of God:’ Rom.
viii. 27, ‘He that searcheth and trieth the hearts, knoweth what is a groan of the
Spirit,’ what is a fancy of our own, what is a confidence raised in us by the operation
of his own Spirit. For there may be a mistaken faith, seemingly built upon the promises,
whereas it is indeed built upon our own conceits. Now God is not bound to make that
faith good. But when we can appeal to the searcher of hearts that it is a faith
of his own working, surely we may have confidence.
Now how shall we know that it is a faith of God’s raising?
1. If the promise be not mistaken, and we do not presume of that
absolutely which God only hath promised conditionally, and with the limitations
of his own glory and our good, which are joined to all promises which concern the
present life. In temporal things, God exerciseth his children with great uncertainties,
because he seeth it meet to prove our submission in these things, for our happiness
lieth not in them. Those things wherein our happiness doth consist, as remission
of sins and eternal life, are sure enough, and that is encouragement to a gracious
heart: 2 Tim. iv. 18, ‘God hath delivered me out of the mouth of the lion, and will
deliver me from every evil work.’ In the Old Testament, when God discovered less
of heaven, he promised more of earth; but in the New Testament, where life and immortality
are brought to light, we are told of many tribulations in our passage; yea, the
eminent saints of the Old Testament, that had a clearer view of things to come than
others had, were more exposed to the calamities of the present life, because God
thought the sight of happiness to come sufficient to countervail their troubles;
and if he would give them rest in another world, they might well endure
the inconveniences of their pilgrimage: Heb. xi. 16, ‘But now they desire a better
country, that is, an heavenly; wherefore God is not ashamed to be called their God,
for he hath prepared for them a city.’ The holy patriarchs left their country, flitted
up and down upon this hope; but to us Christians the case is clear: Rom. viii. 18,
‘For I reckon that the sufferings of this present life are not worthy to be compared
with the glory that shall be revealed in us;’ 2 Cor. iv. 17, ‘For this light affliction,
that is but for a moment, worketh for us a far more exceeding and eternal weight
of glory.’
2. When the qualification of the person is not clear, we must
not absolutely promise ourselves the effect: Jonah iii. 9, ‘Who can tell whether
God will turn away from his fierce anger, that we perish not?’ So Joel ii. 14, ‘Who
knoweth if he will return, and leave a blessing behind him?’ In this clause I put
believers who have sinned away their peace and assurance: 2 Sam. xii. 22, ‘Who can
tell if God will be gracious unto me, that the child may live?’ He speaketh doubt
fully; Zeph. ii. 3, ‘It may be that ye shall be hid in the day of the Lord’s fierce
anger;’ Amos v. 15, ‘Hate the evil and love the good; it may be the Lord God of
hosts will be gracious to the remnant of Joseph.’ In such cases the soul is divided
between the expectation of mercy and the sense of their own deservings, and can
speak neither the pure language of faith nor the pure language of unbelief—half
Canaan, half Ashdod. There is a twilight in grace as well as in nature. ‘God in
these eases raiseth no other confidence, to heighten mercy, and try how we can venture
upon God, and refer ourselves to his will, when we have any business for him to
do for us: Mat. viii. 2, ‘Lord, if thou wilt thou canst make me clean;’ 2 Sam. xv.
25, 26, ‘And the king said to Zadok, Carry back the ark of God into the city; if
I shall find favour in the eyes of the Lord, he will bring me again, and show me
both it, and his habitation: but if he thus say, I have no delight in thee; behold,
here am I, let him do to me as seemeth good to him.
3. In the promises of spiritual and eternal mercies, when God’s
conditions are performed by us, we maybe confident, and must give glory to God in
believing and being persuaded that he will fulfil them to us: 2 Tim. i. 12, ‘I know
whom I have believed, and I am persuaded that he is able to keep that which 1 have
committed unto him against that day;’ Rom. viii. 38, 39, ‘For I am persuaded that
neither death, nor life, nor angels, nor principalities, nor powers, nor things
present, nor things to come, nor height, nor depth, nor any other creature, shall
be able to separate us from the love of God, which is in Christ Jesus our Lord.’
I am persuaded; there is no doubt: the stronger our confidence, the better.
4. When God raiseth in our minds some particular express hope
(as in some cases he may do) to these things that are of a temporal nature and are
conditionally promised, and where our qualification is clear he will not disappoint
us, 2 Cor. i. 12. Though the promises of temporal things have the limitation of
the cross implied in them, and are to be understood in subordination to our eternal
interest and God’s glory, without which they would not be mercies but judgments,
yet his usual course is to save, deliver, and supply them here: Ps.
ix. 10, ‘And they that know thy name will put their trust in thee; for thou, Lord,
hast not forsaken them that seek thee.’ And when God by his Spirit doth particularly
incline his people to hope for mercy from him, he will not fail their expectations.
Where the qualification is uncertain, yet the faith of general mercy wrestleth against
discouragements; as in the case of the woman of Canaan: there is the plea of a dog,
and the plea of a child, in grievous temptations to fasten our selves upon God.
God will make good the hope raised in them by his Spirit.
Use. For direction, what to do in all our distresses, bodily
and spiritual. Our necessities should lead us to the promise, and the promise to
God.
1. Be sure of your qualification; for David pleadeth here partly
as the servant of God, and partly as a believer: first, ‘Remember thy word unto
thy servant;’ and then, ‘wherein thou hast caused me to hope.’ There is a double
qualification—with respect to the precept of subjection, with respect to the promise
of dependence: the precept is before the promise. They have right to the promises,
and may justly lay hold upon them, who are God’s servants; they who apply themselves
to obey his precepts, these only can regularly apply his promises. None can lay
claim to rewarding grace but those that are partakers of his sanctifying grace.
Clear that once, that you are God’s servants, and then these promises, which are
generally offered, are your own, no less than if your name were inserted in the
promise, and written in the Bible. Let us remember our promises made to God, and
then desire him to remember his promises to us. The next part of the qualification
is, if you be believers, and can wait and depend upon God, though he seemeth to
delay, and forget his promise: ‘Our eyes must wait upon the Lord, until he have
mercy upon us,’ Ps. cxxiii. 2. The benefit of some promises droppeth, like the first
ripe fruit, into the mouth of the eater; but others must be tarried for. It is said,
Acts vii. 17, ‘When the time of the promise drew night, which God had sworn to Abraham,
the people grew and multiplied in Egypt.’ The promise is recorded, Gen. xv. 5, of
‘multiplying his seed like the stars of heaven.’ Abraham was seventy-five years
old when the promise was made, a hundred years old when Isaac was born; when Jacob
went into Egypt they were but seventy souls, but at their coming forth they were
603,550. Now, if faith wait, Isa. xxviii. 16, ‘He that believeth maketh not haste:’
Lam. iii. 26, ‘It is good that a man should both hope, and quietly wait for the
salvation of God;’ Hosea xii. 6, ‘Keep mercy and judgment, and wait on the Lord
continually.’ God delayeth because he would have us make use of faith. Real believers
are such as have ventured upon God’s word, denied themselves for the hopes offered
therein: 1 Tim. iv. 10, ‘Therefore we both labour and suffer reproach, because we
trust in the living God:’ Heb. vi. 10, ‘God is not unrighteous, to forget your work
and labour of love, which ye have showed towards his name.’ God’s servants must
wait for his promises with patience and self-denial: Rom. ii. 7, ‘To them who by
patient continuance in well-doing seek for glory, and honour, and immortality, eternal
life:’ Luke viii. 15, ‘Those in the good ground are they which in an
honest and good heart, having heard the word, keep it, and bring forth fruit with
patience.’
2. Then let us plead promises; let them not lie by us as a dead
stock, but put them in suit, and put God in remembrance. When the accomplishment
is delayed, it is a notable way of raising and increasing our confidence: 2 Sam.
vii. 25, ‘And now, Lord, the word that thou hast spoken concerning thy servant and
his house, establish it for ever, and do as thou hast said.’ So
ver. 28, ‘And now, Lord, thou art that God, and thy words are true, and
thou hast promised this goodness unto thy servant.’ So may we do with any promise
of mercy and grace which God hath made with his people in his covenant.
SERMON LVI.
This is my comfort in my affliction; for thy word hath quickened
me.—Ver. 50.
IN the former verse the man of God had complained of the delay
of the promise, and that his hope was so long suspended; now in this verse he showeth
what was his support, and did revive him during this delay and the sore afflictions
which befell him in the meantime. The promise comforted him before performance came,
‘This is my comfort in my affliction, thy word hath quickened me.’
1. Observe here, the man of God had his afflictions; for we are
not exempted from troubles, but comforted in troubles. God’s promise, and hope therein,
may occasion us much trouble and persecution in the world. Yet—
2. This very promise which occasioneth the trouble is the ground
of our support; for one great benefit which we have by the word is comfort against
afflictions.
3. This comfort which we have by the word is the quickening and
life of the soul. The life of our soul is first received by the word, and still
maintained by the same word: James i. 18, ‘Of his own will begat he us with the
word of truth;’ 1 Peter i. 23, ‘Being born again, not of corruptible seed, but of
incorruptible, by the word of God, which liveth and abideth for ever.’
Doct. That all other comforts in affliction are nothing
to those comforts which we have from the word of God.
David confirmeth it from experience; in his deepest pressures
and afflictions, his soul was supported and enlivened by the word of God. The apostle
Paul doctrinally asserts it: Rom. xv. 4, ‘Whatsoever things were written aforetime
were written for our learning, that we, through patience and comfort of the scriptures,
might have hope.’ The general end of scripture is instruction; the special end is
comfort and hope. Id agit iota scriptura, ut credamus in Deum
(Luther)—the business and design of scripture is to bring us to believe in God,
and to wait upon him for our salvation; to hope either for eternal life, which is
the great benefit offered in the scriptures, or those intervening blessings
which arc necessary by the way, and also adopted into the covenant. The reasons
are taken—
1. From the quality of those comforts which we have from the word
of God.
2. From the provision which the word hath made for our comfort.
3. From the manner whereby this comfort is received.
First, From the quality of those comforts which we receive
from the word of God.
1. It is a divine comfort: Ps. xciv. 19, ‘In the multitude of
my thoughts within me thy comforts delight my soul.’ In all the comforts we have,
it is good to consider from whence it cometh. Is it God’s comfort, or a fancy of
our own? A comfort that is made up of our own fancies is like a spider’s web, that
is weaved out of its bowels, and is gone and swept away with the turn of a besom.
But God’s comfort is more durable and lasting; for then it floweth from the true
fountain of comfort, upon whose smiles and frowns our happiness dependeth. Now God’s
comforts are such as God worketh, or God alloweth. Take them in either sense, they
come in with a commanding or overpowering efficacy upon the soul. If God exciteth
it by his Spirit, who is the comforter, Ps. iv. 7, ‘Thou hast put gladness into
my heart.’ There is little warmth in a fire of our own kindling: the Holy Ghost
raiseth the heart to a higher degree of a delightful sense of the love of God than
we can do by a bare natural act of our own understanding. Or whether it be of such
comforts as God alloweth, if we have God’s covenant for our comfort we have enough;
no comfort like his comfort. In philosophy, man speaketh to us by the evidence of
reason; in the scripture, God speaketh to us by way of sovereign authority: in his
commands he interposeth his power and dominion; in his promises he empawneth his
truth. And therefore scriptural comforts are God’s comforts, and so more powerful
and authoritative.
2. It is a strong comfort: Heb. vi. 18, ‘That the heirs of promise
might have strong consolation,’ ἰσχυρὰν παράκλησιν.
Other comforts are weak and of little force; they are not affliction-proof, nor
death-proof, nor judgment-proof; they cannot stand before a few serious and sober
thoughts of the world to come; but this is strong comfort, that can support the
soul, not only in the imagination and supposition of a trouble, when we see it at
a distance, but when it is actually come upon us, how great soever it be. If we
feel the cold hands of death ready to pluck out our hearts, and are summoned to
appear before the bar of our judge, yet this comfort is not the more impeached;
that which supported us in prosperity can support us in adversity; what supports
in life can support us in death; for the comforts of the word endure for ever, and
the covenant of God will not fail us, living or dying.
3. It is a full comfort, both for measure and matter.
[1.] Sometimes for the measure; the apostle speaketh of ‘comforts
abounding by Christ.’ 2 Cor. i. 5, and Acts xiii. 52, ‘The disciples were filled
with joy, and with the Holy Ghost;’ and the apostle Paul, 2 Cor. vii. 4,
ὑπερπερισσεύομαι τῇ χαρᾷ, ‘I am filled with
comfort, and am exceeding joyful in all your tribulations.’ Paul and Silas
could sing praises in the prison, and in the stocks, after they had been scourged
and whipped, Acts xvi. 25. And our Lord Jesus Christ, when he took care, for our
comfort, he took care that it might be a full comfort: John xv. 11, ‘These things
have I spoken, that my joy might remain in you, and that your joy might be full.’
The joy of believers is a full joy, needing no other joy to be added to it; it is
full enough to bear us out under all discouragements. If Christians would improve
their advantages, they might by their full joy and cheerfulness entice carnal men,
who are ensnared by the baits of the world and the delights of the flesh, once to
come and try what comforts they might have in the bosom of Christ, and the lively
expectation of the promised glory.
[2.] For the matter; it is full, because of the comprehensiveness
of those comforts which are provided for us. There is no sort of trouble for which
the word of God doth not afford sufficient consolation; no strait can be so great,
no pressure so grievous, but we have full consolation offered us in the promises
against them all. We have promises of the pardon of all our sins, and promises of
heaven itself; and what can we desire more? We have promises suited to every state—prosperity
and adversity. What do we need, which we have not a promise of? Prosperity, that
it shall not be our ruin, if we take it thankfully from God, and use it for God;
for, ‘to the pure all things are pure,’ Titus i. 15. But especially for adversity,
when we most need there are promises either of singular assistance or gracious deliverance.
In short, the word of God assureth us of the gracious presence of God here in the
midst of our afflictions,. and the eternal enjoyment of God hereafter; that he will
be with us in our houses of clay, or we shall shortly be with him in his palace
of glory; and so here is matter of full comfort.
(1.) His presence with us in our afflictions: Ps. xci. 15, ‘I
will be with him in trouble;’ and Isa. xliii. 2, ‘When thou passest through the
waters, I will be with thee; and through the rivers, they shall not overflow thee;’
and many other places. Now if God be with us, why should we be afraid? Ps. xxiii.
4, ‘When I walk through the valley of the shadow of death, I will not be afraid,
for thou art with me;’ and in many other places. We see in the body, if any member
be hurt, thither presently runneth the blood to comfort the wounded part; the man
himself, eye, tongue, and hand, is altogether employed about that part and wounded
member, as if he were forgetful of all the rest. So we see in the family, if one
of the children be sick, all the care and kindness of the mother is about that sick
child; she sits by him, blandisheth him, and tendeth him, so that all the rest do
as it were envy his disease and sickness. If nature doth thus, will not God, who
is the author of nature, do much more? For if an earthly mother do thus to a sickly
and suffering child, will not our heavenly Father, who hath an infinite, incredible,
and tender Jove to his people? Surely he runneth to the afflicted, as the blood
to the hurt member; he looketh after the afflicted, as the mother to the sick child.
This is the difference between God and the world; the world runneth after those
that flourish, and rejoice, and live in prosperity, as the rivers run to the sea,
where there is water enough already; but God ‘comforteth us in all
our tribulations,’ 2 Cor. i. 4. His name and style is, ‘He comforteth those that
are cast down,’ 2 Cor. vii. 6. The world forsaketh those that are in poverty, disgrace,
and want; but God doth not with draw from them, but visiteth them most, hath communion
with them most, and vouchsafeth most of his presence to them, even to those that
holily, meekly, and patiently bear the afflictions which he layeth upon them; and
one drop of this honey is enough to sweeten the bitterest cup that ever they drank
of. If God be with us, if ‘the power of Christ will rest upon us,’ then we may even
glory in infirmities, as Paul did.
(2.) Of our presence with God, when our afflictions are over;
that is our happiness hereafter; we shall be there where he is: John xii. 26, ‘There
where I am shall my servant be;’ and John xvii. 24, ‘Father, I will that they also
whom thou hast given me be with me where I am, that they may behold my glory, which
thou hast given me.’ When we have had our trial and exercise, we shall live with
him for ever; therefore is our comfort called everlasting consolation: 2 Thes. ii.
16, ‘Who hath given us everlasting consolation, and good hope through grace.’ Nothing
more can be added or desired, if we have but the patience to tarry for it, that
we may come to the sight of God and Christ at last. Surely this will lighten the
heart of that sorrow and fear wherewith it is surcharged. Here is an everlasting
ground of comfort; and if it doth not allay our fears and sorrows, the fault is
not in the comfort, for that is a solid and eternal good; but on the believer’s
part, if he doth not keep his faith strong, and his evidences clear.
4. It is a reviving comfort, which quickeneth the soul. Many times
we seem to be dead to all spiritual operations, our affections are damped and discouraged;
but the word of God puts life into the dead, and relieveth us in our greatest distresses.
Sorrow worketh death, but joy is the life of the soul. Now when dead in all sense
and feeling, ‘the just shall live by faith,’ Hab. ii. 4; and the hope wrought in
us by the scriptures is ‘a lively hope,’ 1 Peter i. 3. Other things skin the wound,
but our sore breaketh out again and runneth; faith penetrates into the inwards of
a man, doth us good to the heart; and the soul reviveth by waiting upon God, and
gets life and strength.
Secondly, The provision which the word hath made for our
comfort; it might be referred to four heads.
1. Its commands.
[1.] Provisionally, and by way of anticipation. The whole scripture
is framed so that it still carrieth on its great end of making man subject to God
and comfortable in himself. Our first lesson in the school of Christ is self-denial:
Mat. xvi. 24, ‘If any man will come after me, let him deny himself, and take up
his cross, and follow me.’ Now this seemeth to be grievous, but provideth for comfort;
for self-denial plucketh up all trouble by the root; the cross will not be very
grievous to a self-denying spirit. Epictetus summed up all the wisdom that he could
learn by the light of nature in these two words, ἀνέχου
καὶ ἀπέχου—bear and forbear; to which answereth the apostle’s ‘temperance,
patience,’ 2 Peter i. 6. Certainly were we more mortified and weaned from the world,
and could we deny ourselves in things grateful to sense, we should
not lie open to the stroke of troubles so often as we do. The greatness of our affections
causeth the greatness of our afflictions. Did we possess earthly things with less
love, we should lose them with less grief. Had we more entirely resigned our selves
to God, and did love carnal self less, we should less be troubled when we are lessened
in the world. Thus provisionally, and by way of anticipation, doth the word of God
provide against our sorrows. The wheels of a watch do protrude and thrust forward
one another; so one part of Christian doctrine doth help another: take any piece
asunder, and then it is hard to be practised. Patience is hard if there be no thorough
resignation to God, no temperance and command of our affections; but Christianity
is all of a piece; one part well received and digested befriendeth another.
[2.] Directly, and by way of express charge, the scripture requireth
us to moderate our sorrow, to cast all our care upon God, to look above temporal
things, and hath expressly forbidden distracting cares, and doubts, and inordinate
sorrows: 1 Peter v. 7, ‘Cast all your care upon God, for he careth for you;’ and
Phil. iv. 6, ‘Be careful for nothing.’ We have a religion that maketh it unlawful
to be sad and miserable, and to grieve ourselves inordinately: care, fear, and anguish
of mind are forbidden, and no sorrow allowed us but what tendeth to our joy: Isa.
xxxv. 4, ‘Say to them that are of fearful hearts, Be strong, fear not;’ Isa, xli.
10, ‘Fear not, I am with thee; be not dismayed, I am thy God.’ To fear the rage,
and power, and violence of enemies, is contrary to the religion which we do profess:
‘Fear not them which can kill the body,’ Mat. x. 26, 28. Now surely the word, which
is full fraught with precepts of this nature, must needs comfort and stay the heart.
2. The doctrines of the word do quicken and comfort us in our
greatest distresses, all of them concerning justification and salvation by Christ;
they serve to deaden the heart to present things, and lift it up to better, and
so to beget a kind of dedolency and insensibility of this world’s crosses; but especially
four doctrines we have in the word of God that are very comforting.
[1.] The doctrine concerning particular providence, that nothing
falleth out without God’s appointment, and that he looketh after every individual
person as if none else to care for. This is a mighty ground of comfort; for nothing
can befall me but what my Father wills, and he is mindful of me in the condition
wherein I am, knoweth what things I stand in need of, and nothing is exempted from
his care, ordering, and disposal. This is a ground both of patience and comfort:
Ps. xxxix. 9, ‘I was dumb, and opened not my mouth, because thou didst it.’ So Hezekiah:
Isa. xxxviii. 15, ‘What shall I say? He hath both spoken unto me, and himself hath
done it.’ It is time to cease, or say no more; why should we contend with the Lord?
Is it a sickness or grievous bodily pain? What difference is there between a man
that owneth it as a chance or natural accident, and one that seeth God’s hand in
it? We storm if we look no further than second causes; but one that looketh on it
as an immediate stroke of God’s providence hath nothing to reply by way of murmuring
and expostulation. So in loss of good children; how do we rave against
instruments, if we look no further! But if we consider the providence of God, Job
i. 23, not Dominus dedit, diabolus abstulit, but ‘The
Lord hath given, and the Lord hath taken away; blessed be the name of the Lord,’
So for contumely and reproaches; if God let loose a harking Shimei upon us, 2 Sam.
xvi. 11, ‘The Lord bid him curse.’ To resist a lower officer is to resist the authority
with which he is armed. So in all other cases, it is a ground of patience and comfort
to see God in the providence.
[2.] His fatherly care over his people. He hath taken them into
his family, and all his doings with them are paternal and fatherly. It allayeth
our cares: Mat. vi. 32, ‘Your heavenly Father knoweth that ye hath need of all these
things.’ Our sorrows in affliction are lessened by considering they come from our
Father: Heb. xii. 5-7, ‘Ye have forgotten the exhortation that speaketh upon you
as unto children, My son, despise not thou the chastening of the Lord, nor faint
when thou art rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth
every son whom he receiveth. If ye endure chastening, God dealeth with you as with
sons; for what son is that whom the father chasteneth not? But if ye be without
chastisement, whereof all are partakers, then are ye bastards, and not sons;’ and
so those whom God doth love tenderly, he doth correct severely.
[3.] His unchangeable love to his people. God remaineth unchangeably
the same. When our outward condition doth vary and alter, we have the same blessed
God as a rock to stand upon, and to derive our comforts from, that we had before:
he is the God of the valleys, as well as of the hills. Christ in his desertion saith,
‘My God, my God,’ Mat. xxvii. 46. Surely we deserve that the creature should be
taken from us, if we cannot find comfort in God: Hab. iii. 18, ‘Although the fig-tree
should not blossom, neither shall fruit be in the vine, &c., yet will I rejoice
in the Lord; I will joy in the God of my salvation;’ ‘Nothing can separate us from
the love of God,’ Rom. viii. 36. Men may separate us from our houses, countries,
friends, estates, but not from God, who is our great delight. In our low estate
we have a God to go to for comfort, and who should be more to us than our sweetest
pleasures.
[4.] The scripture showeth us the true doctrine about afflictions,
and discovereth to us the author, cause, and end of all our afflictions. The author
is God, the cause is sin, the end is to humble, mortify, and correct his children,
that they may be more capable of heavenly glory. God is the author; not fortune,
or chance, or the will of man; but God, who doth all things with the most exact
wisdom, and tender mercy, and purest love. The cause is just: Micah vii. 9, ‘I will
bear the indignation of the Lord, because I have sinned against him.’ The end is
our profit, for his chastisements are purgative medicines, to prevent or cure some
spiritual disease. If God should never administer physic till we see it needful,
desire to take it, or be willing of it, we should perish in our corruptions, or
die in our sins, for want of help in due time: 1 Cor. xi. 32, ‘But when we are judged,
we are chastened of the Lord, that we should not be condemned with the world.’ Now,
should we not patiently and comfortably endure those things which come by the will
of our Father, through our sins, and for our good?
3. The examples of the word, which show us that the dearly beloved
of the Lord have suffered harder things than we have done, and with greater patience.
Christ: 1 Peter ii. 21, ‘Who suffered for us, leaving us an example that we should
follow his steps.’ The servants of the Lord: James v. 10, ‘Take, my brethren, the
prophets of the Lord, who have spoken the word of the Lord, for an example of suffering
affliction, and of patience.’ We complain of stone and gout; what did our Lord Jesus
Christ endure when the whole weight of his body hung upon four wounds, and his life
dropped out by degrees? We complain of every painful disease, but how was it with
Christ when his back was scourged, and his flesh mangled with whips? We are troubled
at the swellings of the gout in hands or feet; how was it with him when those sinewy
parts were pierced with strong and great nails? We complain of the want of spiritual
consolations; was not he deserted? We mourn when God maketh a breach upon our relations;
was not Abraham’s trial greater, when he was to offer his son with his own hands?
Heb. xi. 17, ‘By faith Abraham, when he was tried, offered up Isaac; and he that
had received the promise offered up his only-begotten son.’ Job lost all his children
at once by a blast of wind. The Virgin Mary near the cross of Christ, ‘Woman, behold
thy son,’ John xix. 26. She was affected and afflicted with that sight, ‘as if a
sword pierced through her heart.’ We complain of poverty; Christ ‘had not where
to lay his head.’ If we lose our coat to keep our conscience, others of God’s children
have been thus tried before us: Heb. x. 34, ‘Ye took joyfully the spoiling of your
goods, knowing in yourselves that you have in heaven a better and an enduring substance.’
The Levites ‘left their inheritance,’ 2 Chron. xi. 14. Thus God doth not call us
by any rougher way to heaven than others have gone before us.
4. The promises of scripture. To instance in all would be endless.
There are three great promises which comfort us in all our afflictions—the promises
of pardon of sins, and eternal life, and the general promises about our temporal
estate.
[1.] The promises of pardon of sin. We can have no true cure for
our sorrow till we be exempted from the fear of the wrath of God. Do that once,
and the heart of sorrow and misery is broken. Others may steal a little peace when
conscience is laid asleep, but not solid comfort till sin be pardoned: Isa. xl.
1, 2, ‘Comfort ye, comfort ye my people, saith your God; speak ye comfortably unto
Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity
is pardoned;’ Mat. ix. 2, ‘Son, be of good cheer; thy sins be forgiven thee;’ Rom.
v. 1, ‘Therefore, being justified by faith, we have peace with God through our Lord
Jesus Christ.’
[2.] The promises of eternal life. Nothing will afford us so much
content as one scripture promise of eternal life would do to a faithful soul. Heaven
in the promise seen by faith is enough to revive the most doleful and afflicted
creature: Mat. v. 12, ‘Rejoice and be exceeding glad, for great is your reward in
heaven.’ Nothing can be grievous to him that knoweth a world to come, and hath the
assurance of the eternal God that shortly he shall enjoy the happiness of it: Rom.
v. 2, ‘We rejoice in hope of the glory of God.’ This comforts against
troubles, sicknesses, wants. Everlasting ease, everlasting joy, surely will counterbalance
all that we can endure and suffer for or from God. There all our fears and sorrows
shall be at an end, and all tears shall be wiped from our eyes.
[3.] The general promises concerning our temporal estate. There
are many particular promises concerning the supply of all our necessities, removing
of our grievances and burdens, or else that God will allay our troubles and enable
us to bear them, mix with them the taste of his goodness and fatherly love. But
I shall only speak of those general promises, that we may be confident that he will
never utterly fail his people: Heb. xiii. 5, ‘He hath said, I will never leave thee
nor forsake thee;’ that he will not give us over to insupportable difficulties:
1 Cor. x. 13, ‘There hath no temptation taken you but what is common to man; but
God is faithful, who will not suffer you to be tempted above what you are able;
but will with the temptation also make a way to escape, that you may be able to
bear it.’ He will dispose of all things for the best to them that love him, Rom.
viii. 28. These things are absolutely undertaken, and these things should satisfy
us.
Thirdly, From the manner wherein this comfort is received.
They are applied by the Spirit, who is a comforter, and received by faith.
1. Applied by the Spirit, which is dispensed in a concomitancy
with this word: Rom. xv. 13, ‘Now the God of hope till you with all joy and peace
in believing, that ye may abound in hope, through the power of the Holy Ghost.’
The Holy Ghost is purposely given to be our comforter. If we are fit to receive
it, he will not be wanting to give solid joy and delight to the penitent and believing
soul.
2. It is received by faith. The word of God cannot deceive us.
Faith is contented with a promise, though it hath not possession; for, Heb. xi.
1, ‘Faith is the substance of things hoped for, and the evidence of things not seen.’
Sickness with a promise, poverty with a promise, captivity with a promise, is better
than health, riches, liberty without one; yea, death with a promise is better than
life. What you possess without a promise you may lose when most secure: Luke xii.
19, 20, ‘I will say to my soul, Soul, thou hast much goods laid up for many years;
eat, drink, and be merry. But God said unto him, Thou fool, this night shall thy
soul be required of thee; then whose shall those things be that thou hast provided?’
But in the eye of faith, that which we hope for is more than that which we possess;
for we have God’s word; it is set before us.
Use 1. For information.
1. How likely it is that the children of God will be exercised
with afflictions, because God in his word hath laid in so many comforts before hand;
a full third of the scriptures would be lost, and be as bladders given to a man
that stands on dry land, and never meaneth to go into deep waters: ‘Man is born
to trouble as the sparks fly upward,’ Job v. 7. Many think they come into the world
not to bear crosses, but to spend their days in pleasure; but alas! how soon do
they find themselves mistaken, and confuted by experience! If life be anything lengthened
out, it is vexed with the remembrance of what is past, or trouble of what is present,
or fear of what is to come. The first part of our life we know not
ourselves; in the middle, we are filled with cares and sorrows; our last burdened
with weakness and age. But now the godly are more appointed to troubles, because
God will try their faith, perfect their patience, train them up for a better world.
They are now hated by the world: 2 Tim. iii. 12, ‘Yea, and all that will live godly
in Christ Jesus shall suffer persecution;’ Acts xiv. 22, ‘We must through much tribulation
enter into the kingdom of God.’ He that would not be exempted from the hopes of
Christians, he must not look to be exempted from the troubles of Christians.
2. The excellency of the word of God and the religion it establisheth.
It containeth store of sure comforts; and when all other comforts can do us no good,
then the word of God affordeth us relief and support. Bare human reason cannot find
out such grounds of comfort in all their philosophy; it doth not penetrate to the
inwards of a man. It will tell us it is in vain to trouble ourselves about what
we cannot help: Jer. x. 19, ‘It is an evil, and I must bear it;’ that we are not
without fellows, others suffer as much as we do, &c.; but the word of God giveth
us other consolations—the pardon of sin, the promises of a better life; that if
we lose temporal things we shall have eternal; that we would not fear the threatenings
of men, having the promises of God, &c., nor death, which hath life at the back
of it; these are comforts indeed. When David was even dead in the nest, the word,
that was not so clear then in these points as now, revived him. What would he have
said if he had known the gospel so fully as we do? How should we be affected that
live in so much light?
Use 2. For reproof to those that seek other comforts,
1. In the vanities of the world. This is too slight a plaster
to cure man’s sore or heal his wound: the comforts of this world appear and vanish
in a moment; every blast of a temptation scattereth them. It must be the hope and
enjoyment of some solid satisfaction that can fortify the heart and breed any solid
and lasting comfort, and this the world cannot give unto us; but in the word we
have it. Alas! what is a dream of honour, or the good- will and word of a mortal
man? Everlasting glory is as much above all these as the treasures of a kingdom
before a child’s toys. May-games, vain pleasures, are gone before we well feel that
we have them.
2. Or in philosophy. That cannot give a true ground of comfort.
That was it the wise men of the world aimed at to fortify the soul against troubles;
but as they never understood the true ground of misery, which is sin, so they never
understood the true ground or way of comfort, which is Christ. That which man offereth
cannot come with such authority and power as that which God offereth. The light
of reason cannot have such an efficacy as divine testimony. This is a poor moonlight,
that rotteth before it ripeneth anything. In short, they were never acquainted with
Christ, who is the foundation of comfort; nor the promise of heaven, which is the
true matter of comfort; nor faith, which is the instrument to receive comfort; so
that you leave the fountain of living water for the dead puddle of a filthy ditch,
if you think the writings of the heathens will comfort you and revive you, and neglect
the word of God that brings rest for the soul.
3. Those are to be reproved that are under a spiritual institution,
and profess to keep to it, and do so little honour it, either by their patience
or comfort, or hope under troubles. Wherefore were the great mysteries of godliness
made known to us, and the promises of the world to come, and all the directions
concerning the subjection of the soul to God, and those blessed privileges we enjoy
by Christ, if they all be not able to satisfy and stay your heart, and compose it
to a quiet submission to God when it is his pleasure to take away your comforts
from you? What! ‘Is there no balm in Gilead? is there no physician there?’ Will
not all the word of God yield you a cordial or a cure? Oh! consider what a disparagement
you put upon the provision Christ hath made for us, as if the scripture were a weaker
thing than the institutions of philosophy, or the vain delights of the world! But
what may be the reasons of such an obstinacy of grief?
[l.] Sometimes ignorance. They do not study the grounds of comfort,
or do not remember them; for oblivion is an ignorance for the time: Heb. xii. 5,
‘Have ye forgotten the exhortation that speaketh to you as children?’ They are like
Hagar, have a well of comfort nigh, and yet ready to die for thirst. The scripture
hath breasts of comfort, so full as a breast ready to discharge itself, and yet
they ate not comforted.
[2.] They indulge and give way to the present malady, hug the
distemper, and do not consider the evil of it; as ‘Rachel refused to be comforted,’
Jer. xxxi. 15.
[3.] They do not chide themselves, ask the soul the reason, cite
it before the tribunal of conscience, which is one way to allay passions: Ps. xlii.
5, ‘Why art thou so disquieted, O my soul?’ They look to the grievance, not to the
comfort, as that which is of use; they aggravate the grievance and lessen the love
of God: ‘Are the consolations of God so small with thee?’ Job xv. 11. It is spoken
to them who have high thoughts of their troubles, low thoughts of God’s comforts.
[4.] Uncertainty in religion. Principles must be fixed before
they can be improved, and we can feel their influence and power. But people will
be making essays, and try this and try that. God’s grounds of comfort are immutably
fixed; God will not change his gospel laws for thy sake: and therefore, unless we
would have a mountebank’s cure, we must stand to them: Jer. vi. 16, ‘Thus saith
the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the
good way, and walk therein, and ye shall find rest for your souls.’ When we have
tried all, we must come home at length to these things; and our uncertainty in religion
will be none of the meanest causes of our troubles.
[5.] They look to means and their natural operation, and neglect
God; and God only will be known to be the God of all comfort: 2 Cor. i. 3, 4, ‘Blessed
be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the
God of all comforts, who comforteth us in all our tribulation.’
Use 3. To exhort us—
1. To prize and esteem the scriptures, and consult with them often:
there you have the knowledge of God, who is best worth our knowing; and the way
how we may come to enjoy him, wherein our happiness lieth. It is a petty wisdom
to be able to gather riches, manage your business in the world. Ordinary learning
is a good ornament, but this is the excellent, deep, and profound learning,
to know how to be saved. What is it I press you to know?—the course of the heavens,
to number the orbs and the stars in them, to measure their circumference and reckon
their motions, and not to know him that sits in the circle of them, nor know how
to inhabit and dwell there? Oh, how should this commend the word of God to us, where
eternal life is discovered, and the way how to get it! Other writings and discourses
may tickle the fancy with pleasing eloquence, but that delight is vanishing, like
a musician’s voice. Other writings may represent some petty and momentary advantage;
but time will put an end to that, so that within a little while the advantage of
all the books in the world will be gone; but the scriptures, that tell us of eternal
life and death, their effects will abide for ever: Ps. cxix. 96, ‘I have seen an
end of all perfections, but thy commandments are exceeding broad.’ When heaven and
earth pass away, this will not pass; that is, the effects will abide in heaven and
hell. Know ye not that your souls were created for eternity, and that they will
eternally survive all these present things? and shall your thoughts, projects, and
designs be confined within the narrow bounds of time? Oh, no! Let your affections
be to that book that will teach you to live well for ever, in comparison of which
all earthly felicity is lighter than vanity.
2. Be diligent in the hearing, reading, meditating on those things
that are contained there. The earth is the fruitful mother of all herbs and plants,
but yet it must be tilled, ploughed, harrowed, and dressed, or else it bringeth
forth little fruit. The scripture containeth all the grounds of hope, comfort, and
happiness, the only remedy of sin and misery, our rule to walk by till our blessedness
be perfected; but we have little benefit by it unless it be improved by diligent
meditation: Ps. i. 2, ‘His delight is in the law of the Lord, and in that law doth
he meditate day and night.’ This must be your chief delight, and you must be versed
therein upon all occasions: Ps. cxix. 97, ‘Oh, how love I thy law! it is my meditation
all the day.’ When we love it and prize it, it will be so, for our thoughts cannot
be kept off from what we love and delight in.
3. Reader, hear, meditate with a spirit of application, and an
aim of profit: Job v. 27, ‘Hear it, and know thou it for thy good:’ as the rule
of your actions and the charter of your hopes:’ Rom. viii. 31, ‘What shall we then
say to these things?’ That you may grow better and wiser, and may have more advantages
in your heavenly progress, take home your portion of the bread of life, and turn
it into the seed of your life. It is not enough to seek truth in the scriptures,
but you must seek life in the scriptures. It is not an object only to satisfy your
understandings with the contemplation of truth, but your hearts with the enjoyment
of life; and therefore you must not only bring your judgment to find the light of
truth, but your affections to embrace the goodness of life offered. Think not ye
have found all, when you have found truth and learned it. No; except you find life
there, you have missed the best treasure. You must bring your understandings and
affections to them, and not depart till both return full.
SERMON LVII.
The proud have had me greatly in derision; yet have I not declined
from thy law.—Ver. 51.
IN these words are—
1. David’s temptation.
2. His constancy and perseverance in his duty notwithstanding
that temptation.
First, In the temptation observe—
1. The persons from whom the temptation did arise, the proud.
The wicked are called so for two reasons:—
[1.] Because either they despise God and contemn his ways, which
is the greatest pride that can fall upon the heart of a reasonable creature: Rom.
i. 30, ‘Haters of God, despiteful, proud.’
[2.] Or else, because they are drunk with worldly felicity. In
the general, scoffing cometh from pride. What is, Prov. iii. 34, ‘He scorneth the
scorners, and giveth grace to the lowly,’ is, James iv. 6, ‘He resisteth the proud,
and giveth grace to the humble.’
2. Observe the kind or nature of the temptation; he was had
in derision. This may be supposed either for dependence on God’s promises, or
for obedience to his precepts. Atheistical men, that wholly look to the pleasing
of the flesh and the interest of the present world, make a mock of both. We have
instances of both in scripture.
[1.] They make a mock of reliance upon God when we are in distress;
think it ridiculous to talk of relief from heaven when earthly power faileth: Ps.
xxii. 7, 8, ‘They laugh me to scorn, saying, He trusted in the Lord.’ The great
promise of Christ’s coming is flouted at by those mockers: 2 Peter iii. 3, 4, ‘There
shall come in the last days mockers, walking after their own lusts, and saying,
Where is the promise of his coming? for since the fathers fell asleep all things
continue as they were from the creation.’ Such scoffers are in all ages, but now
they overflow. These latter times are the dregs of Christianity, in which such kind
of men are more rife than the serious worshippers of Christ. At the first promulgation
of the gospel, while truths were new, and the exercises of Christian religion lively
and serious, and great concord among the professors of the gospel, they were rare
and infrequent. Before men’s senses were benumbed with the frequent experiences
of God’s power, and the customary use of religious duties, and the notions of God
were fresh and active upon their hearts, they were not heard of; but when the profession
of Christianity grew into a form and national interest, and men fell into it by
the chance of their birth rather than their own choice and rational conviction,
the church was pestered with this kind of cattle. But especially are they rife among
us when men are grown weary of the name of Christ, and the ancient severity and
strictness of religion is much lost, and the memory of those miracles and wonderful
effects by which our religion was once confirmed almost worn out; or else questioned
and impugned by subtle wits and men of a prostituted conscience. Therefore now are
many mockers and atheistical spirits everywhere, who ask, ‘Where is the
promise of his coming?’ question all, and think that there are none but a few credulous
fools that depend upon the hopes of the gospel.
[2.] Their obedience to his precepts. And so whosoever will be
true to his religion, and live according to his baptismal vow, is set up for a sign
of contradiction to be spoken against. It is supposed the mocking by the heathen
of the Jews is intended in these words, Lam. iv. 15, ‘Depart ye; it is unclean;
depart, depart, touch not: when they fled away and wandered.’ The words are somewhat
obscure, but some judicious interpreters understand them of the detestation of the
Jewish religion, their circumcision, their sabbaths, &c. But however that be, certainly
the children of God are often mocked for their strict obedience, as well as their
faith.
3. Observe the degree, greatly. The word noteth continually.
The Septuagint translates it by σφόδρα; the
vulgar Latin by usque valde and
usque longe. They derided him with all possible bitterness,
and day by day they had their scoffs for him; so that it was both a grievous and
a perpetual temptation.
Secondly, His constancy and perseverance in the duty; that is
set forth—
1. By the rule in the word, thy law. If we have God’s law
to justify our practice, it is no matter who condemneth it; we have God’s warrant
to set against man’s censure. It must be God’s way wherein we seek to be approved;
otherwise our reproach is justly deserved, if it be for obstinacy in our own fancies.
2. The firmness and strictness of his adherence: I have not
declined. The word signifies either to turn aside or to turn back. Sometimes
it is put for turning aside to the right hand or to the left; as Deut. xvii. 11,
‘Thou shalt not decline from the way which they shall show to thee, to the right
hand or to the left;’ sometimes for turning back: Job xxiii. 11, ‘My feet have held
his steps; his way have I kept, and not declined; neither have I gone back from
the commandment of his lips.’ As it is taken for turning aside, it noteth error
and wandering; as it is taken for turning back, it noteth apostasy and defection.
Now David meaneth that he had neither declined in whole nor in part. Understand
it of his faith: all their scoffs and bitter sarcasms did not discourage him, or
tempt him to forsake his hold, or let go the comfort of the promise. Understand
it of his obedience: he still closely cleaved to God’s way. A declining implieth
an inclining first. Well, then, David did not only keep from open apostasy, but
from declining or turning aside in the least to any hand. Testimonies we have of
his integrity in scripture: 1 Kings xiv. 8, ‘David kept my commandment, and followed
me with all his heart, to do only that which was right in my sight.’ His great blemish
is mentioned elsewhere: 1 Kings xv. 5, ‘David did that which was right in the eyes
of the Lord, and turned not aside from anything which he commanded him all the days
of his life, save only in the matter of Uriah the Hittite.’ However, the derision
of his enemies. made him not to warp.
Doct. That a Christian should not suffer himself to be
flouted out of his religion, either in whole or in part; or no scorn and contempt
cast upon us should draw us from our obedience to God.
In the managing of it observe—
1. That a holy life is apt to be made a scorn by carnal men.
2. That this, as it is a usual, so it is a grievous temptation.
3. That yet this should not move us either to open defection or
partial declining.
First, That a holy life is apt to be made a scorn by carnal
men, and they that abstain from iniquity are as owls among their neighbours, the
wonder and the reproach of all that are about them. To evidence this, I shall give
you an account of some of the scorns which are cast upon religion, with the reasons
of them.
1. Some of the scorns are these:—
[1.] Seriousness in religion is counted mopishness and melancholy.
When men will not flaunt it and rant it, and please the flesh as others do, but
take time for meditation, and prayer, and praise, then they are mopish.
[2.] Self-denial, when, upon hopes of the world to come, they
grow dead to present interests, and can hazard them for God, and can for sake all
for a naked Christ; the world thinketh this humorous folly. To do all things by
the prescript of the word, and live upon the hopes of an unseen world, is by them
that would accommodate themselves to present interests counted madness.
[3.] Zeal in a good cause is in itself a good thing (Gal. iv.
18, ‘It is good to be zealously affected always in a good thing’), but the world
is wont to call good evil. As astronomers call the glorious stars by horrid names,
the serpent, the dragon’s tail, the greater or lesser bear, the dog-star; so the
world is grossly guilty of misnaming. God will not be served in a cold and careless
fashion. See Rom. xii. 11, ζέοντες πνεύματι,
‘fervent in spirit, serving the Lord.’ But this will not suit with that lazy and
dull pace which is called temper and moderation in the world.
[4.] Holy singularity; as Noah was an upright man in a corrupt
age: Gen. vi. 9, ‘Noah walked with God.’ And we are bidden ‘not to conform ourselves
to this world,’ Rom. xii. 2. Now, because they would have none to upbraid them in
their sins, and to part ways, and the number of the godly is fewer, they count it
a factious singularity in them that walk contrary to the course of the world and
the stream of common examples.
[5.] Fervour of devotion and earnest conversing with God in humble
prayers is called imposture and enthusiasm. The world, who are wholly sunk in flesh
and matter, are little acquainted with these elevations and enlargements of the
spirit, think all to be imposture and enthusiasm. And though praying by the Spirit
be a great privilege,—(Jude 20, ‘Praying in the Holy Ghost;’ Rom. viii. 26, ‘Likewise
the Spirit also helpeth our infirmities; for we know not what we should pray for
as we ought; but the Spirit itself helpeth our infirmities with groanings which
cannot be uttered;’ Zech. xii. 10, ‘I will pour upon you the spirit of grace and
of supplication’)—yet it is little relished by them; a flat dead way of praying
suiteth their gust better. Christ compareth the duties of the gospel, fasting, with
prayer in the Spirit, to new wine, which will break old bottles, Mat. ix. 17; but
the duties of the Pharisees to old, dead, and insipid wine; there is no life in
them.
[6.] Serious speaking of God and heavenly things is, in the phrase
of the world, canting. Indeed, to speak swelling words of vanity, or an unintelligible
jargon, betrayeth religion to scorn; but a pure lip and speech seasoned with salt,
and that holy things should be spoken of in a holy manner, our Lord requireth.
[7.] Faith of the future eternal state is esteemed a fond credulity
by them who affect the vanities of the world, and the honours and pleasures thereof.
They are all for sight and present things, and Christianity inviteth us to things
spiritual and heavenly. Now, to live upon the hopes of an unseen world, and that
to come, they judge it to be but foppery and needless superstition. Thus do poor
creatures, drunk with the delusions of the flesh, judge of the holy things of God.
[8.] The humility of Christians, and their pardoning wrongs and
forgiving injuries, they count to be simplicity or stupidness, though the law of
Christ requireth us to forgive others, as God for Christ’s sake hath forgiven us.
[9.] Exact walking is scrupulosity and preciseness, and men are
more nice than wise; which is a reproach that reflecteth a mighty contempt upon
God himself, that when he hath made a holy law for the government of the world,
that the obeying of this law should be derided by professed Christians; the scorn
must needs fall on him that made the law, and gave us these commands. If he be too
precise that imperfectly obeyeth God, what will you say of God himself, who commandeth
more than any of us all performeth? Thus the children of God are not only reproached
as hypocrites, but derided as fools; and it is counted as a part of wit and breeding
to droll at the serious practice of godliness, as if religion were but a foppery.
2. The reasons of this are these:—
[1.] Their natural blindness: 1 Cor. ii. 14, ‘The natural man
receiveth not the things of the Spirit of God, for they are foolishness to him;
neither can he know them, because they are spiritually discerned.’ They are incompetent
judges: Prov. xxiv. 7, ‘Wisdom is too high for a fool.’ Though by nature we have
lost our light, yet we have not lost our pride: Prov. xxvi. 16, ‘The sluggard is
wiser in his own conceit than seven men that can render a reason.’ Though their
way in religion be but a sluggish, lazy, and dead course, yet they have a high conceit
of it, and censure all that is contrary, or but a degree removed above it. From
spiritual blindness it is that carnal men judge unrighteously and perversely of
God’s servants, and count zeal and forwardness in religious duties to be but folly
and madness.
[2.] Antipathy and prejudicate malice. The graceless scoff at
the gracious, and the profane at the serious; there is a different course, and that
produceth difference of affections: John xv. 19, ‘The world will love its own, but
because I have chosen you out of the world, therefore the world hateth you:’ and
they manifest their malice and hatred this way by evil-speaking: 1 Peter iv. 4,
‘Speaking evil of you.’
[3.] Want of a closer view. Christians complained in the primitive
times that they were condemned unheard, διὰ τὴν
φήμην, and διὰ τὸ ὄνομα, without
any particular inquiry into their principles and practices. And Tertullian saith,
nolentes auditis, &c.—they would not
inquire, because they had a mind to hate. A man riding afar off seeing people dancing,
would think they were mad, till he draws near and observes the harmonious order.
They will not take a nearer view of the regularity of the ways of God, and therefore
scoff at them.
[4.] Because you do by your practice condemn that life that they
affect: John vii. 7, ‘The world hateth me, because I testify that their deeds are
evil:’ Heb. xi. 7, ‘Noah by faith, being warned of God of things not seen as yet,
moved with fear, prepared an ark to the saving of his house, by the which he condemned
the world.’ Now they would not have their guilt revived; and therefore, since they
will not come up to others by a religious imitation, they seek to bring others down
to themselves by scoffs, reproaches, and censures.
[5.] They are set awork by Satan, thereby to keep off young beginners,
and to discourage and molest the godly themselves; for bitter words pierce deep
and enter into the very soul.
Secondly, It is a grievous temptation; it is reckoned in
scripture among the persecutions: Gal. iv. 29, ‘As he that was born after the flesh
persecuted him that was born after the spirit, even so is it now.’ He meaneth those
bitter mockings that Isaac did suffer from Ishmael: Gen. xxi. 9, ‘And Sarah saw
the son of Hagar the Egyptian, which she had born unto Abraham, mocking.’ When the
wicked mock at our interest in God, shame our confidence, the church complaineth
of it: Ps. cxxiii. 4, ‘We are filled with the scorning of those that are at ease,
and with the contempt of the proud:’ the insinuations of those that live in full
pomp, over the confidence and hope the saints have in God. So we read, Heb. x. 33,
that the servants of God were ‘made a gazing-stock by reproaches and afflictions:’
again, of ‘cruel mockings,’ Heb. xi. 36. It is more grievous when they mock and
persecute at the same time; there is both pain and shame. The parties mocked were
God’s saints; the parties mocking were their persecutors and enemies, which sometimes
proved to be their own brethren, of the same nation, language, kindred, religion.
In short, these mockings issue out of contempt, and tend to the disgrace and dishonour
of the party mocked; they make it their sport to abuse them. David saith, ‘Reproach
hath broken my heart,’ Ps. lxix. 20.
Thirdly, This should not move us either to open defection
or partial declining, for these reasons:—
1. It is one of the usual evils wherewith the people of God are
tempted. Now a Christian should be fortified against obvious and usual evils. Let
no man that is truly religious think that he can escape the mockage and contempt
of the wicked. Jesus Christ him self ‘endured the contradiction of sinners,’ Heb.
xii. 3; and the rather, that we might not wax weary and faint in our minds. This
is a part of his cross, which we must bear after him. The Pharisees derided his
ministry: Luke xvi. 14, ‘The Pharisees also, who were covetous, heard all these
things, and derided him.’ They flouted at him when he hung on the cross: Mat. xxvii.
39-44, ‘They that passed by him reviled him, wagging their heads, and saying, Thou
that destroyest the temple, and buildest it in three days, save thyself: if thou
be the Son of God, come down from the cross. Likewise also the chief priests, mocking
him with the scribes and elders, said, He saved others, himself he
cannot save: if he be the king of Israel, let him now come down from the cross,
and we will believe him: he trusted in God; let him deliver him now, if he will
have him; for he said, I am the Son of God. The thieves also which were crucified
with him cast the same in his teeth.’ So Acts xvii. 32, ‘Some mocked, and said,
What will this babbler say?’ Well, then, since it is a usual evil which God’s children
have suffered, it should be the less to us. Little can the wicked say if they cannot
scoff, and little can we endure if we cannot abide a bad word. There needs no great
deal ado to advance a man into the chair of the scorner; if they have wickedness
and boldness enough, they may soon let fly.
2. This, as well as other afflictions, are not excepted out of
our resignation to God. We must be content to be mocked and scorned, as well as
to be persecuted and molested. It is mentioned in the beatitudes, Mat. v. 11, ‘Blessed
are you when men shall revile you, and persecute you, and say all manner of evil
falsely against you for my sake.’
3. Railing and calumniating will never prevail with rational and
conscientious men to cause them to change their opinions. To leave the truth because
others rail at it, is to consult with our affections, not out judgments. Solid reasoning
convinceth our judgments, but raillery is to our affections; and a rational conscientious
man is governed by an enlightened mind, not perverse and preposterous affections:
Eph. v. 17, ‘Be ye not unwise, but understanding what the will of the Lord is.’
Therefore an honest man will not quit truth because others rail; no, he looketh
to his rule and warrant. A man will not be railed out of errors; nay, often they
are the more rooted because ill-confuted.
4. It is the duty of God’s children to justify wisdom: Mat. xi.
19, ‘Wisdom is justified of her children.’ What is it to justify wisdom? Justification
is a relative word, opposed to crimination, so to justify is the work of an advocate;
or to condemnation, so it is the work of a judge. The children of wisdom discharge
both parts; they plead for the ways of God, and exalt them: so much as others deny
them, they value them, esteem them, hold them for good and right. When they are
never so much condemned and despised, the more zealous the saints will be for them:
‘I will yet be more vile.’
5. Carnal men at the same time approve what they seem to condemn;
they hate and fear strictness: Mark vi. 20, ‘Herod feared John, because he was a
just man and an holy, and observed him.’ They scoff at it with their tongues, but
have a fear of it in their consciences; they revile it white they live, but what
mind are they of when they come to die? Then all speak well of a holy life, and
the strictest obedience to the laws of God: Num. xxiii. 10, ‘Let me die the death
of the righteous, and let my last end be like his;’ Mat. xxv. 8, ‘Give us of your
oil, for our lamps are gone out.’ Oh, that they had a little of that holiness and
strictness which they scoffed at whilst they were pursuing their lusts! How will
men desire to die? as carnal and careless sinners, or as mortified saints? Once
more, they approve it in thesi, and condemn it
in hypothesi. All the scoffers at godliness with in the
pale of the visible church have the same Bible, baptism, creed, pretend to believe
in the same God and Christ, which they own with those whom they oppose.
All the difference is, the one are real Christians, the other are nominal; some
profess at large, the others practise what they profess; the one have a religion
to talk of, the others to live by. Once more, they approve it in the form, but hate
it in the power. A picture of Christ that is drawn by a painter they like, and the
for bidden image of God made by a carver, they will reverence and honour and be
zealous for; but the image of God framed by the Spirit in the hearts of the faithful,
and described in the lives of the heavenly and the sanctified, this they scorn and
scoff at.
6. Their judgment is perverse, not to be stood upon. They count
the children of God foolish and crack-brained. The crimination may be justly retorted;
their way is folly and madness, for they go dancing to their destruction. Though
there be a God by whom and for whom they were made, and from whom they are fallen,
and that they cannot be happy but in returning to him again, yet they carry it so
as if there were no misery but in bodily and worldly things, no happiness but in
pleasing the senses. The beginning, progress, and end of their course is from themselves,
in themselves, and to themselves. They pour out their hearts to inconsiderable toys
and trifles, and will neither admit information of their error, nor reformation
of their practice till death destroy them. They neglect their main business, and
leave it undone, and run up and down, they know not why, like children that follow
a bubble blown out of a shell of soap, till it break and dissolve. Now should those
that are flying from wrath to come, and seeking after God and their happiness, be
discouraged because these mad and merry worldlings scoff at them for their diligent
seriousness? Surely we should deride their derisions and contemn their contempt,
who despise God and Christ and their salvation. Should a wise man be troubled because
madmen rail at him? If they ‘glory in their shame,’ Phil. iii. 19, we must not be
ashamed of our glory, nor ashamed to be found praying rather than sinning. If they
think you fools for preferring heaven before inconsiderable vanities, remember they
can no more judge of these things than a blind man of colours.
7. If some dishonour, others will honour us, who are better able
to judge: Ps. xv. 4, ‘In whose eyes a vile person is contemned; but he honoureth
them that fear the Lord.’ Some have as low an opinion of the world as the carnal
world hath of the certainty of God’s word. They who labour to bring piety and godliness
into a creditable esteem and reputation will pay a hearty honour and respect to
every good and godly man: 2 Cor. vi. 8, 9, ‘By honour and dishonour, by evil report
and good report, as deceivers, yet true; as unknown, yet well known; as dying, but
behold we live; as chastened and not killed;’ contumeliously used by some, and reverently
by others; vilified and contemned, counted deceivers by some, yet owned by others
as faithful dispensers of the truth of God; not esteemed and looked on by some,
by others owned and valued: thus God dispenseth the lot of his servants.
8. A Christian should be satisfied in the approbation of God,
and the honour he puts upon him: John v. 44, ‘How can ye believe, that receive honour
one of another, and seek not the honour that cometh from God only?’ If God hath
taken him into his family, and hath put his image upon him, and admitted him into
present communion with him, and giveth him the testimony of his Spirit
to assure him of his adoption here, and will hereafter receive him into eternal
glory, this is enough, and more than enough, to counterbalance all the scorn of
the world and the disgrace they would put upon us. If God approve us, should we
be dejected at the scorn of a fool? Is the approbation of the eternal God so small
in our eyes, that everything can weigh it down, and cast the balance with us? Alas!
their scorning and dishonouring is nothing to the honour which God puts upon us.
9. There is a time when the promised crown shall be set upon our
heads, and who will be ashamed then—the scoffer or the serious worshipper of Christ?
God is resolved to honour Christ’s faithful servants: John xii. 26, ‘He that honoureth
me, him shall my Father honour.’ He will honour us at death, that is our private
entrance into heaven; but he will much more honour us publicly, at the day of judgment,
when we shall be owned: Rev. iii. 5, ‘I will confess his name before my Father,
and before his angels:’ and Christ shall be admired for the glory he puts upon a
poor worm: 2 Thes. i. 10, ‘When he shall come to be glorified in his saints, and
to be admired in all them that believe.’ The wicked shall be reckoned with, called
to an account by Christ: Jude, 14, 15,
‘The Lord cometh with ten thousand of his saints, to execute judgment upon all,
and to convince all that are ungodly among them of all their ungodly deeds which
they have ungodlily committed, and of all their hard speeches which ungodly sinners
have spoken against him:’ yea, judged by the saints: 1 Cor. vi. 2, ‘Do ye not know
that the saints shall judge the world?’ Ps. xlix. 14, ‘The upright shall have dominion
over them in the morning:’ that is, in the morning of the resurrection the saints
shall be assumed by God to assist in judicature, and shall arise in a glorious manner,
when the earth shall give up her dead. If this be not enough for us to counterbalance
the scorn of the world, we are not Christians.
Use. To persuade us to hold on our course, notwithstanding
all the scorns and reproaches which are cast upon the despised ways of God. Now,
to this end I shall give you some directions.
1. ‘Be sure that you are in God’s way, and that you have his law
to justify your practice, and that you do not make his religion ridiculous by putting
his glorious name upon any foolish fancies of your own. A man that differs from
the rest of Christians had need of a very clear light, that he may honour so much
of Christianity as is owned, and may be able to vindicate his own particular way
wherein he is engaged. The world is loath to own anything of God, and needless dissents
justify their prejudice. I know a Christian is not infallible; besides his general
godly course, he may have his particular slips and errors; yet because the world
is apt to take prejudice, we should not but upon the constraining evidence of conscience,
enter upon any ways of dissent or contest, lest we justify their general hatred
of godliness by our particular error.
2. Take up the ways of God without a bias, and look straight for
ward in a course of godliness: Prov. iv. 25, ‘Let thine eyes look right on, and
thine eyelids straight before thee:’ that is, look not asquint upon any secular
encouragements, but have thine eye to the end of the journey; make God as thy witness,
so thy master and judge.
3. Take heed of the first declinings. God’s saints may decline
some what in an hour of temptation, and yet be sincere in the main. Now evil is
best stopped in the beginning: Heb. xii. 3, ‘Consider him that endured such contradiction
of sinners, lest ye be weary and faint iii your minds.’ Weariness is a lesser, and
fainting a higher degree of deficiency. I am weary before I faint, before the vital
power retireth, and leaveth the outward part senseless.
4. Since the proud scoff, encounter pride with humility. Mocking
is far more grievous to the proud, who stand upon their honour, than to the lowly
and humble. Therefore be not too desirous of the applause of men, especially of
the blind and ungodly world; make no great matter of their contempt, and scorn,
or slander.
SERMON LVIII.
I have remembered thy judgments of old, Lord; and have comforted
myself.—Ver. 52.
THE man of God had complained in the former verse that the proud
had him greatly in derision. His help against that temptation is recorded in this
verse; where observe—
1. David’s practice, I have remembered thy judgments of old.
2. The effect of that meditation, and have comforted myself.
The explication will be by answering two questions:—
1. What is meant by mishphatim, judgments? The word
is used in scripture either for laws enacted, or judgments executed according to
those laws. The one may be called ‘the judgments of his mouth,’ as Ps. cv. 5, ‘Remember
the marvellous works that he hath done, his wonders, and the judgments of his mouth:’
the other, the judgments of his hand. As both will bear the name of judgments, so
both may be said to be ‘of old.’ His decrees and statutes, which have an eternal
equity in them, and were graven upon the heart of man in innocency, may well be
said to be ‘of old;’ and because from the beginning of the world God hath been punishing
the wicked, and delivering the godly in due time, his judiciary dispensations may
be said to be so also. The matter is not much whether we interpret it of either
his statutes or decrees, for they both contain matter of comfort, and we may see
the ruin of the wicked in the word if we see it not in providence. Yet I rather
interpret it of those righteous acts recorded in scripture, which God as a just
judge hath executed in all ages, according to the promises and threatenings annexed
to his laws. Only in that sense I must note to you, judgments imply his mercies
in the deliverance of his righteous servants, as well as his punishments on the
wicked; the seasonable interpositions of his relief for the one in their greatest
distresses, as well as his just vengeance on the other, not withstanding their highest
prosperities.
2. What is meant by comfort? Comfort is the strengthening the
heart against evil, when either—(1.) Faith is confirmed; (2.) Love to God increased;
(3.) Hope made more lively.
Now these providences of God, suited to his word, comforted David,
had more power and force to confirm and increase these graces, than all their theistical
scoffs to shake them; for he concluded from these in stances, that though the wicked
flourish they shall perish, and though the godly be afflicted they shall be rewarded;
and so his faith, and hope, and love to God, and adherence to his ways was much
encouraged. Comfort is sometimes spoken of in scripture as an impression of the
comforting Spirit, sometimes as a result from an act of our meditation; as here,
‘I comforted myself.’ These things are not contrary but subordinate. It is our duty
to meditate on God’s word and providence, and God blesseth it by the influence of
his grace; and the Spirit may be said to comfort us, and we also may be said to
comfort ourselves.
Doct. That the remembrance of God’s former dealings with
his people, and their enemies in all ages, is a great relief in distress.
The man of God is here represented as lying under the scorns and
oppressions of the wicked. What did he do to relieve himself? ‘I remembered thy
judgments of old, and have comforted myself.’ So elsewhere, this was his practice:
Ps. lxxvii. 5, ‘I considered the days of old, the years of ancient times:’ again
in the 11th and 12th verses, ‘I will
remember the works of the Lord; surely I will remember thy works of old: I will
meditate also of all thy works, and talk of thy doings:’ yet again, Ps. cxliii.
5, ‘I remember the days of old, I meditate on all thy works; I muse on the works
of thy hands.’ Thus did David often consider with what equity and righteousness,
with what power and goodness, God carried on the work of his providence toward his
people of old. The like he presseth on others; Ps. cv. 5, ‘Remember the marvellous
works which he hath done, his wonders, and the judgments of his mouth.’ Surely it
is our duty, and it will be our comfort and relief.
I shall despatch the point in these considerations:—
1. That there is a righteous God who governeth the world. All
things are not hurled up and down by chance, as if the benefit we receive were only
a good hit, and the misery a mere misfortune. No; all things are ordered by a powerful,
wise, and just God; his word doth not only discover this to us, but his works: Ps.
lviii. 11, ‘So that a man shall say, Verily there is a reward for the righteous;
verily there is a God that judgeth the earth;’ that is, many times there are such
providences that all that behold them shall see, and say that godliness and holiness
are matters of advantage and benefit in this world, abstracted from the rewards
to come, and so an infallible evidence that the world is not governed by chance,
but administered by an almighty, all-wise, and most just providence. So elsewhere:
Ps. ix. 16, ‘The Lord is known by the judgments which he executeth;’ by some eminent
instances God showeth himself to be the judge of the world, and keepeth a petty
sessions before the day of general assizes. Upon this account the saints beg the
Lord to take off the veil from his providence, and to appear in protecting and delivering
his children, and punishing their adversaries: Ps. xciv. 1, 2, ‘O thou judge of
the earth, show thyself.’ He is the supreme governor of the world, to whom it belongeth
to do right.
2. This righteous God hath made a law according to which he will
govern, and established it as the rule of commerce between him and his creatures.
The precept is the rule of our duty, the sanction is the rule of his proceedings;
so that by this law we know what we must do, and what we may expect from him. Man
is not made to be law less and ungoverned, but hath a conscience of good and evil,
for without the knowledge of God’s will we cannot obey him; nor can we know his
will, unless it be some way or other revealed. No man in his wits can expect that
God should speak to us immediately and by oracle; we cannot endure his voice, nor
can we see him and live. Therefore he revealed his mind by the light of nature and
by scripture, which giveth us a clearer and more perfect knowledge of his will.
Certainly those that live under that dispensation must expect that God will deal
with them according to the tenor of it. The apostle telleth us, Rom. ii. 12, ‘As
many as have sinned without the law, shall perish without the law; and as many as
have sinned in the law, shall be judged by the law.’ God hath been explicit and
clear with them, to tell them what they should do and what they should expect.
3. In the course of his dispensations he hath showed from the
beginning of the world unto this day that he is not unmindful of this law, that
the observance of this rule bringeth suitable blessings, and the violation of it
the threatened judgments: Rom. i. 18, ‘The wrath of God is revealed from heaven
against all ungodliness and unrighteousness of men.’ The impious and the unrighteous
are breakers of either table, and the wrath of God is denounced and executed upon
both, if there be any notorious violation of either; for in the day of God’s patience
he is not quick and severe upon the world: Heb. ii. 2, ‘Every transgression and
disobedience received a just recompense of reward:’ thereby his word is owned. Execution,
we say, is the life of the law; it is but words without it, and can neither be a
ground of sufficient hope in the promises, nor fear in the comminations. When punishments
are inflicted it striketh a greater terror: when the offenders are punished, the
observers rewarded, then it is a sure rule of commerce between us and God.
4. That the remembrance of the most illustrious examples of his
justice, power, and goodness, should comfort us, though we do not perfectly feel
the effects of his righteous government.
[1.] I will prove we are apt to suspect God’s righteous administration
when we see not the effects of it. When the godly are oppressed with divers calamities,
and the wicked live a life of pomp and ease, flourishing in prosperity and power,
according to their own heart’s desire, they are apt to think that God taketh no
care of worldly affairs, or were indifferent to good and evil, as those profane
atheists, Mal. ii. 17, ‘Every one that doth evil is good in the sight of the Lord,
and he delighteth in him, or where is the God of judgment?’ as if God took pleasure
in wicked men, and were no impartial judge, or had no providence at all, or hand
in the government of the world. Temptations to atheism begin ordinarily at the matter
of God’s providence. First men carve out a providence of their own, that God loveth
none but whom he dealeth kindly with in the matters of the world; and if his dispensations
be cross to their apprehensions, then his providence is not just. Nay,
the people of God themselves are so offended that they break out into such words
as these, Ps. lxxiii. 11-13, ‘How doth God know? is there knowledge in the Most
High? Behold, these are the ungodly, who prosper in the world; they increase in
riches. Verily I have cleansed ray heart in vain, and washed my hands in innocency.’
They dispute within themselves, Doth God indeed so discern and take notice of all
this? How cometh it about that he permitteth them? for it is visible that the wicked
enjoy the greatest tranquillity and prosperity, and have the wealth and greatness
of the world heaped upon them: then what reward for purity of hearts or hands, or
the strict exercise of godliness? Till God doth arise, and apply himself to vindicate
his law, these are the thoughts and workings of men’s hearts; at least, it is a
great vexation and trouble even to the godly, and doth tempt them to such imaginations
and surmises of God.
[2.] I shall prove that the remembrance of his judgments of old
is one means to confirm the heart, for so we are enabled to tarry till God’s judgments
be brought to the effect. We see only the beginning, and so, like hasty spectators,
will not tarry till the last act, when all errors shall be redressed. We shall make
quite another judgment of providence when we see it altogether, and do not judge
of it by parts. Surely then they shall see ‘there is a reward for the righteous;
there is a God that judgeth the earth.’ At first none seem so much to lose their
labour, and to be disregarded by God as the righteous, or to be more hardly dealt
withal; but let us not be too hasty in judging God’s work, while it is a-doing,
but tarry to the end of things. In the word of God we have not only promises which
are more firm than heaven and earth, but instances and examples of the afflictions
of the righteous and their deliverance; therefore let us but suspend our censure
till God hath put his last hand unto the work, and then you will see that if his
people seem to be forsaken for a while, it is that they may be received for ever.
All is wont to end well with the children of God, let God alone with his own methods;
after a walk in the wilderness, he will bring his people into a land of rest.
But more particularly why his judgments of old are a comfort and
relief to us.
1. It is some relief to the soul to translate the thoughts from
the present scene of things, and to consider former times. One cause of men’s discomfort
is to look only to the present, and so they are over whelmed; but when we look back,
we shall find that others have been afflicted before us, it is no strange thing,
and others delivered before us upon their dependence on God, and adherence to him.
You were not the first afflicted servants of God, nor are likely to be the last.
Others have been in the like case, and after a while delivered and rescued out of
their trouble: Ps. xxii. 4, 5, ‘Our fathers trusted in thee; they trusted, and thou
didst deliver them; they cried unto thee, and were delivered; they trusted in thee,
and were not confounded.’ In looking back we see two things—the carriage of the
godly, and their success, or the salvation of God: ‘The patience of Job and the
end of the Lord,’ James v. 11. They trusted God, and trusted him patiently and constantly
in all their troubles. At last this trust was not in vain; they were delivered,
and not confounded; depending on God for rescue and deliverance, they
never failed to receive it. Now, in looking back we look forward, and in their deliverance
we see our own; at least, you are fortified against the present temptation, whilst
you see his people in all ages have their difficulties and conflicts, and also their
deliverances; so that you will not miscarry, nor be over-tempted by the present
prosperity of the wicked: Ps. lxxiii. 17, ‘I went into the sanctuary, and there
understood I their end:’ that is, entering into a sober consideration of God’s counsels
and providences, we may easily discern what is the ordinary conclusion of such men’s
felicities at last; they pay full dear for their perishing pleasures.
2. Because these are instances of God’s righteous government,
and instances do both enliven and confirm all matters of faith. Here you see his
justice. God hath ever been depressing the proud and exalting the humble, gracious
to his servants, terrible to the wicked. These examples also of rescuing others
who have been in like condition before us show us what the wisdom and omnipotency
of God can do in performing promises. When the performance of them seemeth hopeless,
and all lost and gone, then they are infallible evidences of his tenderness, care,
and fidelity towards all that depend upon him. Now, though we have nothing of our
own experience to support us, yet the remembrance of what hath been done for others,
the experiences of the saints in scripture, are set down for our learning, for the
support of our faith and hope. They trusted in God, and found him a ready help;
why may not we? God is the same that he was in former times, and carrieth himself
in the same ways of providence to righteous and unrighteous as heretofore; still
promises are fulfilled, and threatenings are executed. They on whose behalf God
showed himself so just, powerful, wise, good, and tender, had not a better God than
we have, nor a more worthy Redeemer, nor a surer covenant. If they had a stronger
faith, it is our own fault, and we should labour to increase it: the saints are
as dear to God as ever. And as to the wicked, they that inherit others’ sins shall
inherit others’ judgments. It is true, we live not in the age of wonders; but God’s
ordinary providence is enough for our turn, and those very wonders show that he
hath power and love enough to protect and deliver us. Well, then, these are instances
of his righteous government, and instances which concern us, which is my second
reason.
3. By these judgments of old you see the exact correspondency
between his word and works. Where his voice is heard, but his hand not seen, his
word is coldly entertained; but by his providence he establisheth the authority
of his law. The word spoken by angels was λόγος βέβαιος,
‘a steadfast word,’ Heb. ii. 2. A word may be said to be steadfast either in respect
of the unalterable will of the lawgiver, or in respect of execution, or with respect
to the party to whom it is given, who firmly and certainly believeth it. The one
maketh way for the other. God is resolved to govern the world by this rule, therefore
he doth authorise it, own it by the dispensations of his providence; accordingly
the world learneth to reverence it: Hosea vii. 12, ‘I will chastise them, as their
congregation hath heard.’ God’s word against sin and sinners will at last take effect,
and end in sad chastisements; and they that would not believe their
danger are made to feel it. Now his promises will have their effect as well as his
threatenings: Micah ii. 7, ‘Do not my words do good to him that walketh uprightly?’
The word of God doth not only speak good, but do good. The word’s saying of good,
is indeed doing of good. The performance is so certain, that when it is said it
may be accounted done. We are apt to despise the word of God as an empty sound.
No; it produceth notable effects in the world. The sentences that are there, whether
of mercy or judgment, are decrees given forth by the great judge of the world; whereupon
execution is to follow, as is foretold. Now, when we see it done, and can compare
the Lord’s word and work together, it is a mighty support to our faith, whether
it be in our or in former ages. For you see the word is not a vain scarecrow in
its threatenings, nor do we build castles in the air, when we do depend upon its
promises: the judgments of his mouth will be the judgments of his hand, and providence
is a real comment upon and proof of the truth of his word.
4. God’s judgments of old, or his wonderful works, were never
in tended only for the benefit of that age in which they were done, but the benefit
of all those who should hear of them by any credible means whatsoever. Surely God
never intended they should be buried in dark oblivion, but that after-ages may be
the better for the remembrance of them. Witness these scriptures: Ps. cxlv. 4, ‘One
generation shall praise thy works unto another, and remember thy mighty acts;’ Joel
i. 3, ‘Tell your children of it, and let your children tell their children, and
their children another generation.’ So Ps. lxxviii. 3-7, ‘That which we have heard
and known, and our fathers have told us, we will not hide them from their children;
showing the generations to come the praises of the Lord, and his wonderful works
which he hath done: for he established a testimony in Jacob, and appointed a law
in Israel, which he commanded our fathers, that they should make them known to their
children, that the generation to come might know them, even the children to come,
which should be born; who should arise and declare to their children, that they
may set their hope in God, and not forget the works of the Lord, but keep his commandments,
and might not be as their fathers,’ &c. From all which places and many more I observe—
[1.] That we should tell generations to come what we have found
of God in our time, and that we should use all ways and means to transmit the knowledge
of God’s notable and wondrous providences for his people to posterity.
[2.] That this report of God’s former works is a special means
of edification, for therefore God would have them recorded and told for the special
benefit of the ages following.
[3.] And more particularly that this is a great means and help
of faith. For in one of the places it is said ‘that they may set their faith and
hope in God:’ and from all we may conclude that, by remembering God’s judgments
of old, we may be much comforted; as in remembering God’s works when the church
was first reformed in Luther’s time, the delivering of England from the Spanish
invasion, gunpowder-treason, &c., for the confirming our faith and confidence m
God. All God’s judgments that were done in the days of our forefathers,
and in all generations, if they come to our knowledge by a true report, or record,
are of use to warn us and comfort us; yea, the bringing Israel out of Egypt and
Babylon, or any notable work done since the beginning of the world till now.
Use. The use is to press us to take this course as one
remedy to comfort us in our distresses. In distresses of conscience the blood of
Christ is the only cure; but in temptations arising from the scorn and insultation
of enemies, remember what God hath done for his people of old, and let his providence
support our faith: Ps. xxiii. 4, ‘Thy rod and thy staff comfort me.’
Pedum pastorale—for the protection and guiding of the
sheep and driving away the wolf, the rod and staff are the instruments of the shepherd.
More particularly consider—
1. What is to be observed and remembered. All the eminent passages
of God’s providence, when acts of power have been seasonably interposed for the
rescue of his people, judgments of all kind, public, universal, private and personal,
our own experiences: 2 Cor. i. 10, ‘Who delivered us from so great a death, and
doth deliver; in whom we trust that he will yet deliver us.’ The experiences of
others, not in one, but in every age; for in every place and age God delighteth
to leave a monument of his righteousness, and all is for the consolation and instruction
of the church. Judgments in our time, judgments in former times, blow off the dust
from old mercies, and the inscription of them will be a kind of prophecy to your
faith. But especially cast your eye often upon the Lord’s manner of dealing with
his saints in scripture, their consolations and deliverances received after trouble;
partly because the word of God is a rich storehouse of these instances and examples,
and partly because of the infallibility of the record, where things are delivered
to us with so much simplicity and truth; partly also because of the manner and ends
in which and for which they are recorded. But if I would have recourse to scripture,
should I not rather make use of the promises? Ans. We must not set one part
of scripture against another; but examples do mightily help us to believe promises,
as they are a pledge of the justice, faithfulness, care and love of God towards
his people; and—I know not by what secret force and influence—invite us to hope
for what God hath done for others of his servants.
2. How they must be considered. Seriously, as everything that
cometh from God. A slight consideration will not draw forth the profitable use of
them. When they are looked on cursorily, or lightly passed by, the impression of
God upon his works cannot be discerned, therefore they must be well considered,
with all their circumstances: Ps. cxliii. 2, David sufficed not to say, ‘I remember
thy works of old,’ but ‘I meditate on all thy works; I muse on the works of thy
hands;’ Ps. lxxvii. 12, ‘I remember thy works of old; I will meditate also of all
thy works.’ And surely this should be a delightful exercise to the children of God,
as it is for the son of a noble and princely father to read the chronicles where
his father’s acts are recorded, or the famous achievements of his ancestors: Ps.
cxi. 2, ‘The works of the Lord are great, sought out of all them that have pleasure
therein.’ Some works of God have a large impression of his power and goodness, and
they are made to be remembered, as it after followeth there. He is
ready to do the like works when his church standeth in need thereof. Now they must
be sought out, for there is more hid treasure and excellency in them than doth at
first appear. He that would reap the use and benefit of them should take pleasure
to search out matter of praise for God and trust for himself. Of all other study,
this is the most worthy exercise and employment of godly men, to study and find
out the works of God in all their purposes and designs; there is more pleasure in
such meditations than in all other the most sensual divertisements.
3. The end is to be strengthened and confirmed in the way of our
duty, in dependence upon God, and adherence to him; or that faith may be strengthened
in a day of affliction, and our hearts encouraged in cleaving to the ways of God.
[1.] Dependence upon God, which implieth a committing ourselves
to his power, a submitting ourselves to his will, and a waiting his leisure; all
these are in trust, and all these are encouraged by remembering his judgments of
old.
(1.) Committing ourselves to his power is trust and dependence:
‘Our God is able to deliver us ‘from the fiery furnace, Dan. iii. 17; Rom. iv. 21,
‘Being fully persuaded that what he had promised he was able also to perform.’ Now
this is abundantly seen in his judgments of old: Isa. li. 9, ‘Awake, awake, put
on strength, O arm of the Lord; awake, as in the ancient days, in the generations
of old. Art not thou he which hath cut Rahab, and wounded the dragon; which hast
dried the sea, and the waters of the great deep?’ If God will but take to himself
his great power, and bestir himself as in ancient days, what should a believer fear?
(2.) Submitting ourselves to God’s will is a great act of dependence,
submitting before the event. Now, how may a believer acquiesce in God’s providence,
and enjoy a quiet repose of heart? He knoweth not what God will do with him, but
this he knoweth, he hath to do with a good God, who is not wont to forsake those
that depend upon him; he hath wisdom and goodness enough to deliver us, or to make
our troubles profitable to us. Now his judgments of old do much help to breed this
composedness of mind: Ps. ix. 10, ‘They that know thy name will put their trust
in thee; for thou, Lord, hast not forsaken them that seek thee.’ They that know
anything of God’s wont, and have learned from others, or experimented themselves,
or by searching into the records of time have found with what wisdom and power,
justice and mercy, God governeth the world, will be firmly grounded in their trust
and reliance on these, without applying themselves to any of the sinful aids or
policies of the world for succour, or troubling themselves about success; for God
never forsook any godly man in his distress, that by prayer and faith made his humble
and constant applications to him.
(3.) If you take in the third thing, tarrying or waiting God’s
leisure; for ‘he that believeth will not make haste,’ Isa. xxvi. 16. God will tarry
to try his people, to observe his enemies, till their sins are full, and tarry to
bring about his -providences in the best time: 1 Peter v. 6, ‘Humble yourselves,
therefore, under the mighty hand of God, that he may exalt you,’ i.e. deliver
you, ‘in due time.’ It may be he will not at all afford temporal deliverance,
but will refer it to the time when he will ‘judge the world in righteousness,’ Acts
xvii. 31. Now, what will relieve the soul, engage it to wait? His judgments of old;
at the long run the good cause hath prevailed, the suppressed truth hath got up,
the buried Christ hath risen again, and after labours and patience the fruit sown
hath been reaped; therefore in due time he will look upon our afflictions; in the
sanctuary we understand the end of things: the beginnings are troublesome, but the
end is peace.
[2.] Adherence to God; this followeth necessarily from the former,
for dependence begets observance. Till a man trusts God he can never be true to
him; for the ‘evil heart of unbelief’ will ‘draw us from the living God,’ Heb. iii.
12; but if we can depend upon him, temptations have lost their force. The great
cause of all defection is the desire of some present sensible benefit, and we cannot
tarry God’s leisure, nor wait for his help in the way of our duty. Now, if God’s
people of old have trusted, and were never confounded, it is a great engagement
in the way of his judgments to wait for him without miscarrying.
A case of conscience may be propounded: How could David be comforted
by God’s judgments, for it seemeth a barbarous thing to delight in the destruction
of any? It is said, Prov. xvii. 5, ‘He that is glad of calamities shall not be unpunished.’
Ans. 1. It must be remembered that judgment implies both
parts of God’s righteous dispensation—the deliverance of the godly and the punishment
of the wicked. Now, in the first sense, there is no ground of scruple; for it is
said, Ps. xciv. 15, ‘Judgment shall return to righteousness:’ the sufferings of
good men shall be turned into the greatest advantage; as the context showeth that
God will not cast off his people, but judgment shall return unto righteousness.
Ans. 2. Judgment, as it signifieth punishment of the wicked,
may jet be a comfort, not as it importeth the calamity of any, but either—
1. When the wicked are punished, the snare and allurement to sin
is taken away, which is the hope of impunity; for by their punishments we see it
is dangerous to sin against God: Isa. xxvi. 9, ‘When thy judgments are abroad in
the earth, the inhabitants of the world will learn righteousness,’ the snare is
removed from many a soul.
2. Their derision and mockage of godliness ceaseth; they do no
longer vex and pierce the souls of the godly, saying, ‘Aha! aha!’ Ps. xl. 15, ‘It
is as a wound to their heart when they say, Where is your God,’ Ps. xlii. 10.
3. The impediments and hindrances of worshipping and serving God
are taken away: when the nettles are rooted up the corn hath more room to grow.
4. Opportunity of molesting God’s servants is taken away, and
afflicting the church by their oppressions, and so way is made for the enlarging
of Christ’s kingdom.
5. As God’s justice is manifested: Prov. xi. 10, ‘When it goeth
well with the righteous, the city rejoiceth; but when the wicked perish, there is
shouting;’ Ps. lii. 6, ‘The righteous also shall see, and fear, and shall laugh
at him: Lo! this is the man that made not God his portion:’ Rev. xviii. 20, ‘Rejoice
over Babylon, ye holy apostles and prophets, for God hath avenged you on her.’ When
the word of God is fulfilled, surely then we may rejoice that his justice and truth
are cleared.
SERMON LIX.
Horror hath taken hold on me, because of the wicked which forsake
thy law.—Ver. 53.
THE man of God in the former verse had showed what comfort he took
in remembering God’s judgments of old, meaning thereby his righteous dispensations
in delivering the godly, and punishing the wicked. He now showeth that, seeing God’s
horrible judgments on the wicked, he was seized and stricken with a very great fear.
In the words observe—
1. A great passion described.
2. The cause of it assigned.
1. A great passion described, horror hath taken hold on me.
The word for horror signifieth also a tempest or storm. Translations vary; some
read it, as Junius, a storm overtaking me; Ainsworth, a burning horror hath seized
me, and expoundeth it a storm of terror and dismay; the Septuagint,
ἀθυμία κατέσχε με, faintness and dejection
of mind hath possessed me; our old translation, I am horribly afraid. All translations,
as well as the original word, imply a great trouble of mind, and a vehement commotion
like a storm. It was matter of disquiet and trembling to David.
2. What is the matter? The reason is given in the latter clause,
because of the wicked which forsake thy law. Now this reason may be supposed
to be—
[1.] Either because of the storm of trouble raised by them, or
persecution from them; and so it would note the outrageousness of those who have
cast off the yoke, all fear of God, and respect to his law; and so also the imbecility
and weakness of the saints, who are not able to stand against violent evils and
assaults of temptation. But this is not so consistent with David’s constancy and
comfort, asserted in the former verses.
[2.] Because of the detriment and loss which might accrue to the
public; they bring on common judgments and calamities. It is a Jewish proverb that
two dry sticks will set a green one afire: ‘One sinner destroyeth much good,’ Eccles.
ix. 18, much more mercy.Qu. ‘many’?—ED.
Now the godly, which believe
God’s ‘word, are troubled when they see wickedness increaseth; they know this will
turn to loss and ruin in the issue; therefore it causeth a grievous horror and indignation
to seize upon them, for they have a tender and public spirit.
[3.] Besides the common calamities which they might bring upon
others, the sore punishment which they would bring upon themselves was a horror
to him, which showeth a charitable affection to enemies. The punishment, which had
not as yet seized upon them, nor did they think of it, yet being prepared for their
wickedness by the justice of God, was a grief and trouble to David, as it is to
all good men, to see the wicked run on to their own destruction and condemnation.
These two last senses I prefer.
Doct. It argueth a good spirit to be grieved to see God’s
laws broken, and to be stricken with fear because of those judgments which come
from God by reason of the wickedness of the wicked. The reasons are:—
First, Here is matter of great commotion of spirit to any attentive
and serious beholder; for the cause assigned in the text is, ‘because they forsake
thy law.’ There are two things in the law—the precept and the sanction, by penalties
and rewards. Now, they that forsake the law violate the precept and slight the sanction;
and so two things grieve the godly—their sin and their punishment, how grievously
they sin, and what grievous punishments they may expect!
1. That the law is violated, that they should forsake God, and
all thoughts of obedience to him, and so make light of his law. ‘Sin is
ἀνομία, 1 John iii. 4, the transgression of
the law;’ a contempt of God’s authority. If we consider the intrinsic evil of sin,
we shall see that it is not a small thing, but a horrible evil in itself; a thing
not to be laughed at, but feared, whether our own or others.
[1.] There is folly in it, as it is a deviation from the best
rule which the divine wisdom hath set unto us. If we should look upon the law of
God as a bare direction or counsel given us by one that is wiser than we, it is
a contempt of the wisdom of God, as if he knew not how to govern the world, and
what is good and meet for man, so much as he himself; and so a poor worm is exalted
above God: Micah vi. 8, ‘He hath showed thee, O man, what is good.’ Now shall we
slight his direction, and in effect say our own way is better? Reason requireth
that they who cannot choose for themselves should obey their guides, and since they
are not wise for themselves, content themselves with the wisdom of others who see
farther than they do, as Elymas the sorcerer, when he was struck blind, ‘sought
about for somebody to lead him by the hand,’ Acts xiii. 11. Can a blind man feel
out his way better than another who hath eyes to choose it for him? God is wiser
than we, and all who would not contemn their creator should think so. He hath reduced
the sum of our duty into a holy law; now for us after all this to run of our heads,
and to consult with our foolish lusts and the suggestions of the devil, who is our
worst enemy, is extreme folly and madness, and so doth every one who breaketh the
laws of God.
[2.] Laws are not only to direct, but have a binding power and
force from the authority of the lawgiver. God doth not only give us counsel as a
friend, but commandeth us as a sovereign; and so the second notion whereby the evil
of sin is set forth, is that of disobedience and rebellion; and so it is a great
injury done to God, because it is a depreciation and contempt of his authority.
As Pharaoh said, Exod. v. 2, ‘Who is the Lord, that I should obey his voice?’ or
those rebels, Ps. xii, 4, ‘Our tongues are our own; who is Lord over us?’ We will
speak and think and do what we please, and own no law but our own lusts. Now, though
sinners do not say so in so many direct and formal words, yet this is the interpretation
of their sinful actions. Whenever they sin, they despise the law which forbiddeth
that sin, and so by consequence the authority of him that made it: 2 Sam. xii. 9,
10, ‘Wherefore hast thou sinned in despising the commandment?’ Tush! I will do it;
it is no matter for the law of God that standeth in the way, is the language of
the corrupt and obstinate heart. Now no man can endure to have his will crossed
by an inferior, and will God take it at their hands? And therefore
the children of God, who have a great reverence of God’s authority, when they see
it so openly violated and contemned, are filled with horror. Will not God be tender
of his power and sovereignty? will he see his authority so lightly esteemed, and
take no notice of it?
[3.] It is shameful ingratitude. Man is God’s beneficiary, from
whom he hath received life and being, and all things, and therefore is bound to
love him and serve him according to his declared will. We continually depend upon
him every moment: ‘In him we live, and move, and have our being,’ Acts xvii. 28;
and surely dependence should beget observance, and therefore men should be loath
to break with God, or careful to reconcile themselves to him on whom they depend
every moment: Acts xii. 20, ‘Herod was highly displeased with them of Tyre and Sidon;
but they came with one accord to him, and having made Blastus, the king’s chamberlain,
their friend, desired peace; because their country was nourished by the king’s country.’
Therefore it is extreme unthankfulness, stupidity, and brutishness for them to carry
themselves so unthankfully towards God, who giveth them life and being, and all
things. The brutes themselves, who have no capacity to know God as the first cause
of all being, yet take notice of the next hand from whence they receive their supplies:
Isa. i. 3, ‘The ox knows his owner, and the ass his master’s crib;’ and in their
kind express their gratitude to such as feed them, and make much of them; but wicked
men take no notice of the God who hath made them, and kept them at the expense and
care of his providence, and hath been beneficial to them all their days; but as
they slight their lawgiver, so they requite their great benefactor with unkindness
and provocation.
[4.] It is a disowning of his propriety in them, as if they were
not his own, and God had not power to do with his own as he pleaseth. The creature
is absolutely at God’s dispose, not only as he hath a jurisdiction over us as our
lawgiver and king over his subjects, but as a proprietary and owner over his goods.
A prince hath a more absolute power over his lands and goods than over his subjects.
God is not only a ruler but an owner, as he made us out of nothing, and bought us
when worse than nothing, and still keepeth us from returning into our original nothing;
and shall those who are absolutely his own with draw themselves from him, and live
according to their own will, and speak and do what they list? What is this but a
plain denial of God’s propriety and lordship over us? as those, Ps. xii. 4, ‘Who
have said, With our tongues will we prevail, our lips are our own; who is Lord over
us?’ Surely it should strike us with horror to think that any creatures should thus
take upon them. Sin robbeth God of his propriety in the creatures. If we consider
his natural right, sin is such an injury and wrong to God as theft and robbery.
If we consider our own covenant, as we voluntarily acknowledge God’s propriety in
us, so it is adultery, breach of marriage vow; and with respect to the devoting
and consecrating ourselves to him, so it is sacrilege.
[5.] It is a contempt of God’s glorious majesty. What else shall
we make of a plain contest with him, or a flat contradiction of his holy will? For
whilst we make our depraved will the rule and guide of our actions against his holy
will, we plainly contend with him whose will shall stand, his or ours,
and so jostle him out of the throne, and pluck the crown off his head and the sceptre
out of his hands, and usurp his authority; and so slight the eternal power of this
glorious king, as if he were not able to avenge the wrong done to his majesty, and
we could make good our party against him: 1 Cor. x. 22, ‘Do we provoke the Lord
to jealousy? are we stronger than he?’ Isa. xlv. 9, ‘Woe to him that striveth with
his Maker; let the potsherd strive with the potsherds of the earth.’ Surely they
that strive with their Maker will find God too hard for them. Now all these and
many more considerations should make a serious Christian sensible, when he considereth
how God is dishonoured in the world.
2. Their punishment. This relateth to the sanction by penalties
and rewards. They that forsake the law have quite divested themselves of all hope,
and cast off all dread of him. The law offereth death or life to the transgressors
and observers of it: Deut. xxx. 15, ‘Behold, I have set before you good and life,
death and evil.’ Now this is as little believed as the precept is obeyed; and thence
cometh all their boldness in sinning and coldness in duty.
[1.] God allureth us to obedience by promises of this world and
the next, which, if they were believed, men would be more forward and ready to comply
with his will. As to the promises of the next world, lie hath told us of eternal
life. Surely God meaneth as he speaketh in his word, he will make good his word
to the obedient; but the sinner thinketh not so, and therefore is loath to undergo
the difficulties of obedience, because he hath so little sense and certainty of
fulfil ling the promise. The apostle telleth us, Heb. xi. 6, ‘That without faith
it is impossible to please God, for he that cometh to God must believe that he is,
and that he is a rewarder of those that diligently serve him;’ implying that if
the fundamental truths of God’s being and bounty were believed, we could not be
so careless as we are, not so barren and unfruitful as we are; but unbelief lieth
at the bottom of all our carelessness: 1 Cor. xv. 58, ‘Be ye steadfast, unmoveable,
always abounding in the work of the Lord, forasmuch as you know that your labour
is not in vain in the Lord.’ They that know what a reward is prepared for the righteous,
cannot but be serious and diligent themselves, and pity others, and be troubled
at their neglect. Oh! what a good God they deprive themselves of, and throw away
their souls for a trifle! But because the Lord knoweth how apt we are to be led
by things present to sense, that work strongly upon our apprehensions; and that
things absent and future lie in another world, and wanting the help of sense to
convey them to our minds, make little impression upon our hearts; therefore God
draws us to our duty by present benefits. Even carnal nature is apt to be pleased
with these kinds of mercies, protection, provision, and worldly comforts: Ps. cxix.
56, ‘This I had, because I kept thy precepts:’ Mat vi. 33, ‘Seek ye first the kingdom
of God, and the righteousness thereof, and all these thing shall be added to you;’
1 Tim. iv. 8, ‘Godliness is profitable to all things, having the promise of the
life that now is, and of that which is to come.’ But alas! the naughty heart cannot
depend on God for the effects of his common goodness. Men distrust providence, and
therefore take their own course, which is a grief and trouble to a
gracious heart, to see they cannot depend on God for things of a present accomplishment.
[2.] The other part of the sanction is his threatenings and punishments.
Now in what a direful condition are all the deserters of God’s law! Besides the
loss of heaven, there is eternal fire, which is the portion of the wicked: Ps. xi.
6, ‘Upon the wicked he will rain snares, fire and brimstone, and a horrible tempest;
this shall be the portion of their cup.’ They may flourish for a time, yet at length
sudden, terrible, and irremediable destruction shall be the portion of their cup.
God’s judgments are terrible and unavoidable, both here and hereafter: Eph. v. 6,
‘For these things cometh the wrath of God upon the children of disobedience;’ Rom.
ii. 9, ‘Tribulation, wrath, and anguish upon the soul of man that doth evil.’ Alas!
these things are slighted by wicked men, or else they would not venture as they
do; you cannot drive a dull ass into the fire that is kindled before him: Prov.
i. 17, ‘In vain is the snare laid in the sight of any bird;’ and would a reasonable
creature wilfully run into such a danger if he were sensible of it, and venture
upon so dreadful threatenings if he did believe them? No; they think it is but a
vain scarecrow, a deceitful terror, or a false flash of fire, and therefore embolden
themselves in their rebellion. But God’s people, that know the certainty of these
things, they cannot but conceive a great horror at it when they think of the end
of these men, their judgments in this world, but especially their eternal condemnation
in the world to come. Well, then, forsaking the law, despising the precept, and
slighting the sanction, should be a matter of great horror to a tender and gracious
spirit.
Secondly, It argueth that they have a due sense of things, though
others have not.
1. They have a due sense of the evil of sin: Prov. xiv. 9, ‘Fools
make a mock of sin;’ they sport at it, and jest at it, and count it nothing; but
gracious and tender hearts have other apprehensions; they know that this is a violation
of the holy and righteous and good law of God, and that it will be bitter in the
issue, and that they which had pleasure in unrighteousness shall be damned. They
look upon it with sad hearts, though it be committed by others, that the wicked
go dancing to hell, and are angry with those who mourn for them, and dislike that
vain course which they affect.
2. They have a due sense of the wrath of God. The prophet that
threatened it saith, that ‘rottenness entered into his bones, and his bowels quivered,’
Hab. iii. 16. A lion trembleth to see a dog beaten before him. It is a trouble to
the godly to think of the horrible punishments of the wicked, which they dread not,
nor dream of; but the saints have a reverence for their Father’s anger. Search the
scriptures, and you shall find that the godly are more troubled at God’s judgments
than the wicked themselves who are to feel them: Dan. iv. 19, ‘Daniel was astonished
for an hour, and his thoughts troubled him,’ when he was to reveal God’s judgments
against Nebuchadnezzar. So the prophet, Jer. iv. 19, ‘My bowels, my bowels; I am
pained at the very heart;’ ver. 22, ‘But
my people are foolish, they are sottish children;’ they, that brought the evil upon
themselves, are senseless and stupid: Ps. xc. 11, ‘Who knows the power of thine
anger? according to thy fear, so is thy wrath.’ Few lay to heart the
terrible effects of God’s heavy wrath; but the righteous do; they are truly affected
with it, and with the cause of it, which is sin. God’s wrath affects men according
to the reverence and fear wherewith they entertain it, but to the wicked it is but
a vain and empty terror.
3. The certainty of the threatenings. God’s people see wrath and
judgment in the face of sin, whereas those who are drowned in sensuality and carnal
delights scoff at God’s menaces and jest at his judgments, neither crediting the
one nor expecting the other, as if it were but a mere mockery: Isa. v. 19, ‘Come,
say they, let him make speed, and hasten his work, that we may see it.’ In their
security they will believe nothing but what they feel.
4. The bane which cometh to communities and societies from the
increase of the wicked, especially when their wickedness groweth to an height; that
is, when it is committed with boldness: Isa iii. 9, ‘They declare their sin as Sodom,
they hide it not;’ when men have lost all shame and modesty, and will not be restrained
by any law. Surely if we know the evil of sin, the terribleness of God’s wrath,
believe the truth of his threatenings, and then consider the danger that will come
to our dearest country, we cannot but be greatly moved. If a man were sailing in
a bark, and see it guided so that it must necessarily run against a rock and suffer
shipwreck, he would be sorry and deeply affected.
Thirdly, It cometh from a good cause.
1. In the general it argueth a good constitution of soul: 2 Peter
ii. 8, ‘For that righteous man dwelling among them, in seeing and hearing, vexed
his righteous soul from day to day with their unlawful deeds.’ Passively he was
vexed with the impurity of the Sodomites, and actively he vexed himself. So far
as we are carnal we are pleased with sin, so far as we are spiritual we are vexed
with it: Isa. lxiii. 10, ‘They rebelled and vexed his Holy Spirit.’ The better any
are, the more affected with public sins and judgments. Christ weepeth over Jerusalem
for their impenitency and approaching desolation: Luke xix. 41, 42, ‘As he came
near, he beheld the city, and wept over it, saying, If thou hadst known, even thou,
at least in this thy day, the things which belong unto thy peace! but now they are
hid from thine eyes.’ This was in the midst of the acclamations and hosannahs of
the multitude, when he was welcomed with a triumph. Paul telleth the Corinthians,
2 Cor. xii. 21, ‘I am afraid, when I come among you, my God will humble me, and
I shall bewail many which have not repented of the fornication, lasciviousness,
and uncleanness which they have committed.’ The more holy any one is, the more he
is affected and struck at heart with the sins of others.
2. A deep resentment of God’s dishonour. When his glory is obscured,
it is a wound to the hearts of his children; as a child cannot endure to hear or
see his father disgraced. Surely God’s glory is dear to the saints: Ps. lxix. 9,
‘The reproaches of them that reproached thee are fallen upon me.’ Injuries done
to God and religion affect them no less nearly than personal injuries which are
done to themselves. So affectionately zealous are they for God’s honour, which is
obscured by the wickedness of the wicked, who forsake the perfect righteous
law of God, and, usurping God’s authority, make a new law to themselves.
3. Compassion to men. Though they are wicked men, yet they are
men, made after God’s image, remotely capable to know and love God, and live with
him for ever, whom they should otherwise embrace as brethren; to see them treasure
up wrath against the day of wrath should be a grief and a trouble to us; to think
of the everlasting; destruction which they will bring upon themselves should afflict
us. Thus the apostle: Phil iii. 18, 19, ‘Of whom I have told you often, and now
tell you weeping, that they are enemies to the cross of Christ, whose end is destruction.’
To see men go by droves to hell, it should work on our bowels. If this brought Christ
out of heaven to die for sinners, surely this should make us sadly resent their
condition.
4. This produceth good effects; it is a disposition of great use
and profit to us.
[1.] It deterreth us from sinning ourselves, and so we are kept
from being tainted with the contagion of evil examples; for what we mourn for in
others we will not commit ourselves. The heart is made more averse from sin every
day by this practice, whereas those that take pleasure in the sins of others do
the same things, Rom. i. 32, consent with them to dishonour God, and so howl among
the wolves, as the Latin proverb is; but when this is a trouble to us, it maketh
us avoid their example, notwithstanding terrors and allurements to the contrary;
terrors from the angry world, who cannot endure that any should part company; and
allurements from our commodious living among the offenders. Thus Lot escaped in
Sodom, because ‘his righteous soul was vexed;’ and Noah ‘was upright in his generation,’
because he reproved the deeds of the wicked.
[2.] When we see their punishment in their sin, and fear a storm
when the clouds are gathering, it puts us upon mourning and humiliation, which is
a necessary duty in evil times: Jer. xiii. 17, ‘If you will not hear, my soul shall
weep in secret places for your pride.’ None do so feelingly bewail the sins of the
times as those who have a tender holy heart, affected with God’s dishonour, and
compassion over the souls of men. Others do personate a mourning, and act a part
in a fast, as the mourning women among the Jews did at funerals, or as the boys
in the streets would act their festivities and lamentations: Mat. xi. 16, 17, ‘Whereunto
shall I liken this generation? It is like unto children sitting in the market, and
calling to their fellows, and saying, We have piped unto you, and ye have not danced;
we have mourned unto you, and ye have not lamented.’ Therefore it is of great use
to us to get this frame of spirit.
J3; ] It maketh us more careful to reform others, so far as it
lieth within our power. Certainly without this disposition a man will never seek
the conversion of souls for which Christ died; but have it once, and then you will
take all occasions to do good to the souls of your children, and relations, and
neighbours. When Paul was stirred in spirit, παρωξύνετο
τὸ πνεῦμα, exasperated within himself, because he saw the whole city given
to idolatry, ‘He disputed with them daily in the market-place,’ and took all occasions
to reclaim them. So if you were affected with the evil of sin, horribleness of wrath,
certainty of the word of God, and the bane that cometh to any society
by having the wicked amongst them, would you let your children, and servants, or
friends go on in a damning course? Would you not have compassion on them, and pluck
them out of the fire? Surely this should be the temper of every minister when he
hath to do with sinners, that his ministry may not be a sleepy ministry; of every
parent and house holder, that all under his roof may be found in the way of the
Lord; of every Christian towards his friends.
[4.] It justifieth our zeal in reproving. Surely reproof had need
to be managed with great tenderness and compassion, that it may not seem to flow
from hatred and ill-will to the persons reproved, nor from petulancy of spirit,
nor a desire of venting reproaches, but from pure zeal to the glory of God, grief
to see him dishonoured, souls in danger to be lost, or hardened through the deceitfulness
of sin; therefore holy men, in their sharpest invectives against sin, or oppositions
of it, have always mingled compassion: Mark iii. 5, ‘Our Lord looked about with
anger, being grieved for the hardness of their hearts.’ There was more of compassion
than passion in our Lord Jesus Christ; he was angry, but grieved. So Paul, when
he disputed earnestly against the Jews, yet telleth us, Rom. ix. 2, ‘I have great
heaviness and continual sorrow in my heart;’ as much love to the persons of his
countrymen as zeal against their errors. So flens dico,
‘I tell you weeping, they are enemies to the cross of Christ,’ Phil. iii. 18. Though
he discovereth them to be enemies to the cross of Christ, yet he wept for their
sakes and the church’s sake.
[5.] Those that are grieved and troubled even to some degree of
horror and trembling of heart, for the prevailing of iniquity in those places and
persons among whom they live, are delivered from the common judgment. So 2 Peter
ii. 7, ‘He delivered just Lot, vexed with the filthy conversation of the wicked:’
and ‘those that mourned and sighed for all the abominations which were committed
in the midst of the land,’ were marked out for preservation. The Lord hath a special
care of them in times of public calamity.
Use 1. Of reproof; it condemneth—
1. Them that take pleasure in nothing so much as in the company
of the ungodly, where they hear God dishonoured, his laws broken: if they were horribly
afraid of the wicked which forsake God’s law, how could this be? All conversation
with the wicked is not forbidden, for then we must go out of the world; and to some
we are bound by the law of necessity, or some civil and religious or natural bond;
yet we are to eschew all unnecessary and voluntary fellowship and familiarity with
them: Ps. xxvi. 4, ‘I have not sat with vain persons, nor gone in with dissemblers.’
So Prov. xxii. 24, 25, ‘Make no friendship with an angry man; and with a froward
man thou shalt not go; lest thou learn his ways, and get a snare to thy soul.’ Certainly
we are not to delight in the openly wicked as the only company that is pleasant
to us, for what can a tender Christian get among them but a wound to his soul?
2. Those that are not affected with their own sins, much less
with the sins of others. It is but a deceit of heart to declaim against the sins
of the times, and not to mourn bitterly for our own sins: this is to translate the
scene of our humiliation, and to put it far off from ourselves. Surely
that grief will be most pungent and afflicting which doth most concern ourselves,
and we know more by ourselves than possibly we can by other men; therefore we should
often think of the merit of our own sins, their heinous nature, their dreadful consequences,
if God be not the more merciful to keep us humble and thankful.
Use 2. To persuade us to be of this temper, to be deeply
affected when we see God’s laws broken. It requireth—
1. The general grace of a soft heart, which must be asked of God:
2 Chron. xxxiv. 27, ‘Because thine heart was tender, and thou didst humble thyself,
when thou heardest the words of the Lord against this place.’ There was a high peace
and calm at that time, but a tender heart relenteth at the threatenings. Beg of
God to soften thy heart.
2. There needeth eminent holiness for such a frame, that we shine
as lights in the midst of a crooked and perverse generation, Phil. ii. 15. The mourners
must not be infected and tainted themselves, but save themselves from an untoward
generation, condemn the sins of the times by their conversation.
3. We must have a fear animated by faith: ‘By faith Noah was moved
by fear’ concerning things unseen, Heb. xi. 7. The danger of the flood was unseen
as yet, and they married and gave in marriage. We must not judge of things by the
present, or by carnal appearance: there is a righteous judge in heaven. Faith in
his word will show us our danger, for God’s threatenings are all fulfilled, and
the more we seek to establish ourselves by carnal means, the more our ruin is hastened.
4. There must be a grief set awork by a love to God and the souls
of men. In calamities the true temper for humiliation is a due sense of our Father’s
anger, and brethren’s miseries: in sins our Father’s dishonour, and man’s destruction;
those who are the same flesh with ourselves. Now it should trouble us to see them
in the way to eternal ruin: ‘Of some have compassion, making a difference: and others
save with fear, pulling them out of the fire; hating even the garment spotted with
the flesh,’ Jude 22, 23.
SERMON LX.
Thy statutes have been my songs in the house of my pilgrimage.—Ver.
54.
DAVID had in the former verse expressed his great trouble, because
of the increase of the wicked, and their defection from the law of God. Now he showeth
what comforted him: the children of God have a great deal of divine consolation
from the word in the midst of all their sorrows and evils of the present life. David’s
comfort is here expressed—
1. By the matter or object of it, thy statutes.
2. The degree of his rejoicing, intimated in the word songs.
The effect is put for the cause, joy and mirth, which usually break forth into singing,
or the sign and indication for the thing signified.
3. The place where he rejoiced, in the house of his pilgrimage;
ἐν τόπῳ παροικίας μοῦ, wheresoever I sojourn.
1. By God’s ‘statutes’ is meant his word in general, more especially
the precepts and promises: in the one we have the offer of life; in the other, the
way and means how to attain it. In the word is both our charter and our rule; in
both regards it is matter of rejoicing: Ps. xix. 8, ‘The statutes of the Lord are
right, rejoicing the soul.’ Nothing is commanded there but what is equitable in
itself, and profitable to us.
2. By ‘songs,’ a metonymy of the effect for the cause, or the
sign for the thing signified; such pleasure, joy, and contentment as other men had
in songs, David had in the word of God. Travellers use to lighten and ease the tediousness
of the way by songs: Thy word doth comfort me wonderfully. Or you may take it literally,
the themes and arguments of his singing. Profane spirits must have songs suit able
to their mirth; as their mirth is carnal, so the songs of carnal men are obscene,
filthy and fleshly: but a holy man, his songs suit his mirth and joy; he rejoiceth
in the Lord, and therefore his songs are divine: ‘Thy statutes are my songs.’ Singing
of psalms is a delectable way of edification, which God hath not only instituted
in the scriptures, but heathens saw a use of it by the light of nature. Ælian, lib.
iii. Nat. Hist. cap. 39, telleth us of the Cretans,
τοὺς παῖδας τοὺς ἐλευθέρους μανθάνειν τοὺς νόμους
μετά τινος μελωδίας. It is a spiritual channel wherein our mirth may run:
James v. 13, ‘Is any merry? let him sing psalms,’
ἐνθυμεῖ τις;—there is the harmony, that is a natural delight; the matter,
that is a spiritual comfort. I cannot exclude this, because it is one way of expressing
that delight which we take in the word; but I prefer the former, for David speaketh
of the comfort he took in keeping God’s precepts when they were violated by others.
3. ‘In the house of my pilgrimage.’ You may take it literally
for the time of David’s exile, when banished by Saul, or driven from his palace
by Absalom: when he fled from place to place, and wandered up and down in great
distress, then God’s statutes, by which his life was directed, innocency vindicated,
hopes confirmed both of present sup port and seasonable deliverance, were as songs
to him, his real and cordial solaces. Wheresoever the believer is, or whatsoever
his case and condition be, he hath still matter of rejoicing in the word of God.
So had David when he was exposed to continual wanderings, without any fixed habitation.
Indeed the children of God in Babylon say, Ps. cxxxvii. 4, ‘How shall we sing the
Lord’s song in a strange land?’ The meaning is not to exclude their own spiritual
delight and solace; but they would not gratify the carnal pleasure of their enemies
with a temple song, or subject religion to their sportive fancies and humours. Rather
metaphorically for the whole course of his life, whether spent in the palace, or
in the wilderness; in whatsoever place he was, he was still in the house of his
pilgrimage: so he accounted his best and his worst condition; compare
ver. 19, ‘I am a stranger in the earth,’ and Ps. xxxix. 12, ‘I am a stranger
with thee, and a sojourner, as all my fathers were;’ with 1 Chron. xxix. 15, ‘We
are strangers before thee, and sojourners, as were all our fathers.’ Not only when
hunted like a partridge upon the mountains, but also when he was at rest, and
able to offer so vast a quantity of treasure for the building of the house of God.
Two points are observable:—
Doct. 1. That the godly count this world, and their whole
estate therein, the house of their pilgrimage.
Doct. 2. That during this estate, and the inconveniences
thereof, they find matter of rejoicing in the word of God.
Doct. 1. That the godly count, this world and their whole
estate therein, the house of their pilgrimage.
I shall not handle this doctrine in its full latitude, having
spoken largely thereof in the 19th verse;
only now a few considerations.
1. Here is no fixed abode; there where we live longest we count
our home and dwelling; not an inn which we take up in our passage, but the place
of our constant residence in this world. We are only in passage, and so should consider
it: Heb. xiii. 14, ‘Here we have no abiding city, but we look for one to come, whose
builder and maker is God.’ Here we stay but a little while, passing through to a
better country. The mortality of the body and the immortality of the soul showeth
that we are all strangers here; for if here we do not live for ever, and yet we
have souls that will live for ever, there must be some other place to which we are
tending. The body is dust in its composition and resolution: Eccles. xii. 7, ‘Then
shall the body return to the earth as it was.’ Nature may teach us so much, but
faith, that assureth us of the resurrection of the dead, doth more bind this consideration
upon us. We are mortal, and all things about us are liable to their mortality; and
therefore here we must be still passing to another place.
2. Here we have no rest: Micah ii. 10, ‘Arise, and depart hence,
for this is not your rest:’ that is hereafter; Heb. iv. 9, ‘There remaineth therefore
a rest for the people of God.’ Our home we count the place of our repose. Now there
is no rest and content in this world, which is a place of vanity, misery, and discomfort.
Yea, to the children of God there are stronger motives than crosses to drive them
from the world—daily temptations, and our often falling by them. Crosses are grievous
to all, but sin is more grievous to the godly; and nothing makes them more weary
of the world than the constant in dwelling and frequent outbreaking of corruption
and sin: Rom. vii. 24, ‘O miserable man that I am! who shall deliver me from the
body of this death?’ The apostle was exercised with many crosses, but this doth
make him complain in the bitterness of his soul, not of his misery, but of his corruption,
which he found continually rebelling against God. Many complain of their crosses
that complain not of sin. To loathe the world for crosses alone, is neither the
mark nor work of grace. A beast can forsake the place where he findeth neither meat
nor rest; but because we are sinning here, whilst others are glorifying God, this
is the trouble of the saints.
3. They believe and look for a better estate after this life is
over: 2 Cor. v. 1, ‘We know that if our earthly house of this tabernacle were dissolved,
we have a building of God, an house not made with hands, eternal in the heavens.’
No man can be a right sojourner on earth who doth not look for an abode in heaven;
for that which doth most effectually draw off the heart of man from
this world is the expectation of a far better state in the world to come: 2 Cor.
iv. 18, ‘While we look not at the things which are seen, but at the things which
are not seen; for the things which are seen are temporal, but the things which are
not seen are eternal.’ Heathens could call the world an inn, but they had only glimmering
conceptions of another world. A Christian, that believeth it, and looketh for it
on God’s assurance, he is only the joyful stranger and the pilgrim. Common sense
will teach us the necessity of leaving this world, but faith can only assure us
of another; they are believers and expectants of heaven.
4. They do not only look for it, but seek after it. We read of
both looking and seeking: Heb. xi. 14, ‘They declare plainly that they seek a country:’
Heb. xiii. 14, ‘Here we have no continuing city, but we seek one to come.’ Seeking
implieth diligence in the use of means. All the life of a Christian is nothing but
the seeking after another country, every day advancing a step nearer to heaven;
and therefore their πολίτευμα, their ‘conversation’
is said to be ‘in heaven,’ Phil. iii. 20. This is their great business upon earth,
to do all to eternal ends: all other works and labours are but upon the bye, and
subordinate to this. Their main care is to obtain this blessed condition; therefore
they use word and sacraments, that they may grow in grace, faith, repentance, new
obedience. Every degree in grace is another step towards heaven: Ps. lxxxiv. 5,
‘Blessed is the man whose strength is in thee, in whose hearts are the ways of them;’
ver. 7, ‘They go from strength to strength, every one of them in Zion appeareth
before God.’ Some of the saints are in patria, others
in via, still bending homeward.
5. Because they are so, the children of God are dealt with as
strangers. Difference of scope and drift will procure alienation of affection: 1
Peter iv. 4, ‘Wherein they think it strange that you run not with them to the same
excess of riot, speaking evil of you;’ and John xv. 19, ‘If ye were of the world,
the world would love its own; but because ye are not of the world, but I have chosen
you out of the world, therefore the world hateth you.’ Other cannot be expected
but that the servants of the Lord should be ill rewarded and treated here, not only
out of the world’s ignorance—they know not our birth, breeding, expectations, hope:
1 John iii. 2, ‘Beloved, now are we the sons of God; but it doth not yet appear
what we shall be; but we know that when he shall appear we shall be like him, for
we shall see him as he is’—but enmity, as the different carriage of the one puts
a disgrace upon the course of life which the other doth affect; the one fixeth their
home here, the other looketh for it elsewhere; and the world is sensible this is
an excellency, and therefore those that are at the bottom of the hill, envy and
malign those that are at the top.
Use. Are we thus minded? There are two sorts of men in the world—the one is of the devil and the other is of God; for all men seek their rest and
happiness on earth, or rest in heaven. Naturally men were all of the first number,
for the rational soul without grace accommodateth itself to the interests of the
body; but when sublimated and transformed by grace, the world cannot satisfy it,
and it can find nothing there which may finally quiet its desires, for the new
life infused hath other aims and tendencies. As saints are new-born from heaven,
so for heaven; and therefore the new nature cannot satisfy itself in the enjoyment
of the creature, with the absence of God. The apostle saith, ‘While at home in the
body, we are absent from the Lord,’ 2 Cor. v. 6, 7. In this life we are not capable
of the glorious presence of God; it is not consistent with our mortality; and our
being present with him in the spirit is but a taste that doth provoke rather then
cloy the appetite: Rom. viii. 23, ‘Ourselves also, which have the first-fruits
of the Spirit, even we ourselves groan within ourselves, waiting for the adoption,
to wit, the redemption of our body.’ These tastes do but make us long for more;
they are sent down from heaven to draw us up to that place of our rest where this
glory and blessedness is in fulness. Now which sort are ye of? the city of God,
or under the dominion of Satan and the power of worldly lusts?
1. There are some that take up here, and never consider whence
they are, nor whither they are going; as Christ saith, ‘I know whence I am, and
whither I go.’ They look altogether for the present, and if they be well for the
present, they are contented. Alas! in what a miserable case are these men, though
they mind it not! they seem to me to be like men that are going to execution. A
man that is going to the gallows for the present is well, hath a great guard to
attend him, an innumerable multitude of people to follow him: you would think that
hardly could a man be such a sot and fool as to think all this should be done for
his honour, and not for his punishment, and should only consider how he is accompanied,
but not whither he goeth. Many such fools there are in the world, that only consider
how they are attended and provided for, but never consider whither they are going.
O wretch! whither goest thou? may we say to one that should pride himself in the resort
of company to his execution. Dost thou not see thou art led to punishment, and after
an hour or two these will leave thee hanging and perishing infamously as the just
reward of thine offences? So many that shine now in the pomp and splendour of worldly
accommodations, and are merry and jocund as if all would do well, alas! poor creatures,
whither are they going? Job xxi. 12, 13, ‘They take the timbrel and the harp, and
rejoice at the sound of the organ; they spend their days in wealth, and in a moment
go down into hell.’ Ye still live, and are going to punishment, but mind it not;
but your wealth, and honours, and servants, and friends will all leave you to your
own doom; and yet you are merry and jocund as if your journey would never end, or
not so dismally; as if you were hastening to a kingdom, and not to an eternal prison:
one moment puts an end to all their joy for ever.
2. There are others that wean their hearts from this world, and
make it their care that they may carry themselves becoming their celestial extraction.
As their souls were from above by creation, so all their hopes, and desires, and
endeavours are to attain to that region of spirits; much more as being renewed by
grace do they aim at the perfection and accomplishment of that life which is begun
in them; and so being ‘made partakers of the divine nature, do they escape the corruption
that is in the world through lust,’ 2 Peter i. 4, they are convinced of a better estate than the world yieldeth,
and believe it, and look for it, and long for it, and labour for it. Now of which
number are you? or, if you cannot decide that—because more goeth to the assuring
of our interest than the world usually taketh to be necessary for that end and purpose—of which number do you mean to be? Will you be at home in the world, or seek the
happiness of the world to come? that is, in other terms, do you mean to be pagans
under a Christian name, or Christians indeed? You have but the name if you be not
strangers and pilgrims here upon earth. All Christ’s disciples indeed are called
to sit loose from the world, and to have a high and deep sense of the world to come.
As to the other world, they are ‘no mere strangers and foreigners, but fellow-citizens
with the saints, and of the household of God,’ Eph. ii. 19. They are of a family,
part of which is in heaven and part on earth: Eph. iii. 15, ‘Of whom the whole family
in heaven and earth is named.’ Some of their brethren have got the start of them,
and are with God before them, but the rest are hastening after as fast as they can.
They are sufficiently convinced that the earth is no place for them; they are strangers
there, and the contentments thereof uncertain and perishing; but they are no strangers
to heaven and the blessed society of the saints, whose privileges they have a full
right to now, and hope one day to have as full a possession, and an intimate communion
with their Father and all their brethren.
Now, that you may resolve upon this, and carry yourselves suitably,
I shall—
1. Give you some motives.
2. A direction or two.
1. Motives.
[1.] He that taketh up his rest in this world, or any earthly
thing, is but a higher kind of beast, and unworthy of an immortal soul. The beasts
have an instinct that guideth them to seek things convenient for that life which
they have, and therefore a man doth not follow the light of reason that seeketh
to quiet his mind with what things the world affordeth, and only relisheth the contentments
of the carnal and bodily life, that is satisfied with his portion here, Ps. xvii.
14. All their business and bustle is to have their wills and pleasure for a little
while, as if they had neither hopes nor fears of any greater things hereafter: Ps.
xlix. 20, ‘Man, that is in honour, and void of understanding, is as the beast that
perisheth,’ because he merely inclineth to present satisfactions; for reason is as
a middle thing between the life of faith and the life of sense. It were no great
matter whether you were men or dogs or swine, if reason be only given you for the
present world and present satisfactions; all your sense of the world to come and
conscience is as good as nothing.
[2.] None are of so noble and divine a spirit as those that seek
the heavenly kingdom. Amongst men, the ambitious who aspire to crowns and kingdoms,
that aim at perpetual fame by their virtues and rare exploits, are judged persons
of greater gallantry than covetous muck-worms and brutish epicures; yet their highest
thoughts and designs are very base in comparison of Christians, ‘who by patient
continuance in well-doing seek for life, glory, and immortality,’ Rom.
ii. 7, and whom nothing less will content than the enjoyment of
God himself. Their desires are after him: Ps. lxxiii. 25, ‘Whom have I in heaven
but thee? and who is there on earth I desire besides thee?’ So that as man, being
immortal, should provide for some place of perpetual abode, so herein the Christian
excelleth other men, that nothing less will satisfy him than what God hath promised
his people hereafter. The threshold will not content him—nothing but the throne.
[3.] What a sorry immortality, mock eternity, do they choose,
instead of the true one, when they neglect the pursuit of this heavenly country!
If they look no higher than this world, all that they can rationally imagine is
perpetuating themselves, and their names, and posterity, by successive generations:
Ps. xlix. 11, ‘Their inward thought is that their houses shall continue for ever,
and their dwelling-places to all generations; they call their lands by their own
names.’ This is styled nodosa eternitas, when they live in their children after
death. But alas! to how few men’s share can this fall! and those who may in likelihood
expect it, who are lords of fair rents, fair lands, houses and heritages, how often
are they disappointed! But if their hopes should succeed, and they should make themselves
this way eternal, yet when the pageantry of this world is over, the great ungodly
men of the world, who have names, lands, families in the general resurrection shall
be poor, base, contemptible; whereas he that made it his business to look after
the world to come shall be glorious for ever.
[4.] When once our qualification is clear, every step of our remove
out of this world is an approach to our abiding city: Rom. xiii. 11, ‘Our salvation
nearer than when we first believed;’ and 2 Cor. iv. 16, ‘Though our outward man
perish, yet the inward man is renewed day by day.’
[5.] Every degree of grace makes your qualification clearer: Col.
i. 12, ‘Giving thanks to the father, who hath made us meet to be
partakers of the inheritance of the saints in light;’ and 1 Tim. vi. 19, ‘Laying
up in store for themselves a good foundation against the time to come, that they
may lay hold of eternal life.’ Evidences are in creased when ripening for heaven
more and more.
2. Let us carry ourselves as such as count our best estate in
this world as the house of our pilgrimage.
[1.] Let us with great joy and delight of heart entertain the
promises of the life to come, resolving to hold and hug them, and esteem them, and
make much of them till the performance come: Heb. xi. 13, ‘These all died in faith, not having received the promises,
but having seen them afar off, and were persuaded of them, and embraced them, and
confessed that they were strangers and pilgrims on the earth.’
[2.] Let us take heed of what may divert us and besot us, and
hinder us in our heavenly journey: 1 Peter ii. 11, ‘Dearly beloved, I beseech you,
as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.’
A relish of the pleasures that offer themselves in the course of our pilgrimage
spoileth the sense that we have of the world to come, and weakens our care and pursuit
of it.
[3.] Let us be contented with those provisions that God in his
providence affordeth us by the way, though they be mean and scanty:
1 Tim. vi. 8, ‘Having food and raiment, let us be content, for we brought nothing
into the world, and it is certain we can carry nothing out.’ We came into the world
contented with a cradle, and must go out contented with a grave; therefore, if we
want the pomp of the world, let it not trouble us: we have such allowance as our
heavenly Father seeth necessary for us till our great inheritance cometh in hand.
[4.] If the world increase upon us, we should take the more care
that we may have the comfort of it in the world to come: Rev. xiv. 13, ‘Their works
follow them:’ Luke xvi. 9, ‘Make to yourselves friends of the mammon of unrighteousness,
that when ye fail they may receive you into everlasting habitations.’ There is no
other way to show our weanedness in a full estate, nor to keep our hearts clean,
or to express our deep sense of the world to come, but this.
Doct. 2. That during this estate, and the inconveniences thereof,
God’s children find matter of rejoicing in his word.
1. Let us consider how this point lieth in this text.
[1.] The Psalmist had a sufficient sense of the inconveniences
of the house of his pilgrimage, his absence from God, for therefore he counts it
a pilgrimage; the many affronts and dishonours that are done to God in the world,
which go near to a gracious heart who espouseth God’s quarrel and interest; therefore
he saith, ‘Horror hath taken hold upon me, because men keep not thy law.’ Nay, and
possibly his own afflictions and troubles, for many interpreters suppose him now
expelled from Jerusalem, and driven to wander up and down in the forests and wildernesses;
yet then could he comfort himself in God, and pass over his time in meditating on
his precepts and promises. The troubles and inconveniences of our pilgrimage are
easily disregarded by them that have no sense of them, or are slight-hearted, or
whose time of trial is not yet come; but then is strength of grace seen when we
can overcome sense of trouble by the encouragements which the bare naked word of
God offereth. If David were now in exile, it was a trouble to him not to enjoy the
ordinances and means of grace with the rest of God’s people; but to deceive the
tediousness of it by God’s word, that is the trial. If we can depend upon the promise,
when nothing but the promise is left us, there are no difficulties too great for
the comfort of God’s word to allay.
[2.] The Psalmist speaketh not of what he would do, but what he
had done: ‘Thy statutes have been my songs.’ Experience of the comfort of the word
is more than a resolution to seek it there. In his resolution he would have been
a pattern of duty, but now he is a precedent of comfort. That which hath been may
be; God, that hath given u promise and comfort to his saints before, will continue
it in all ages.
[3.] The Psalmist speaketh not of an ordinary joy, but such as
was ready to break out into singing, which noteth the heart is full, and can hold
no longer without some vent and utterance; as Paul and Silas were so full of joy
that they sang at midnight in the stocks.
2. Now I come to the reasons why God’s pilgrims find matter of
rejoicing in his word during the time of their exile and absence from God, and all
the inconveniences that attend it.
[1.] Some on the word’s part.
[2.] Some on the part of him that rejoiceth.
[1.] On the word’s part, God’s pilgrims can rejoice in it.
(1.) There they have the discovery and promise of eternal life.
It telleth them of their country. A firm deed and conveyance is a comfort to us
before we have possession: 2 Peter i. 4, ‘To us are given exceeding great and precious
promises, that being made partakers of the divine nature, we may escape the corruptions
that are in the world through lust.’ In the word there are promises neither of small
things, of things of a little moment, nor of things that we have nothing to do with,
but of great moment and weight, and given to us. The promises make the things promised
certain to those to whom they do belong, though they be not yet actually in their
possession; and therefore the children of God are delighted in them, and so far
as that their hearts are drawn off from worldly things. They that adhere to them,
and prize the comfort which they offer, have something in them above natural men,
or the ordinary sort of those that live in the world.
(2.) There they have sure direction how they may attain this blessedness
which the promises speak of, and that is a great comfort in the midst of the darkness
and uncertainty of the present life. The word of God is said to be ‘a light that
shineth to us in a dark place,’ 2 Peter i. 19. The love of the world will mislead
us, our own reason will often leave us comfortless, the examples of the best are
defective, but the word of God will give comfortable direction to all that follow
the direction of it, under all their crosses, confusions and difficulties: Ps. cxix.
105, ‘Thy word is a light unto my feet, and a lantern to my paths.’ Light is comfortable;
it is no small satisfaction that I am in God’s way, and have his word for my warrant.
(3.) It propoundeth the examples of their countrymen, and sets
forth their heroical acts, and encourageth us to imitate their fortitude and self-denial:
Heb. vi. 12, ‘Be followers of them who through faith and patience inherit the promises:’
many things are to be done and suffered before we attain the end. Now, it is a great
comfort to trace the footsteps of the saints all along in the way in which we go:
Heb. xii. 1, ‘Wherefore, seeing we are compassed about with so great a cloud of
witnesses, let us lay aside every weight, and the sin which doth so easily beset
us, and let us run with patience the race that is set before us.’ If God did call
us to walk in an untrodden path, it might be cumbersome and solitary. Now it is
very obliging and encouraging to consider in what way they have been brought to
heaven before us.
(4.) It hath many seasonable cordials against fainting by the
way. Alas! when we are in deep pressures, our hearts are apt to sink; but the word
assureth us that we shall have all things necessary for us,. that our heavenly Father
seeth what is best for us, and that if we faithfully wait upon him, our afflictions
and rubs in the way shall be a means to bring us to our journey’s end: 2 Cor. iv.
17, ‘Our light affliction, that is but for a moment, worketh for us a far more exceeding
and eternal weight of glory:’ and that for the present our trials are not inconsistent
with his love.
[2.] On the believer’s part there are reasons of this comfort
and rejoicing.
(1.) There needeth a spiritual frame of heart, for a carnal man’s
rejoicings and relishes are suitable to the constitution of his mind: Rom. viii.
5, ‘They that are after the flesh do mind the things of the flesh, and they that
are after the spirit, the things of the spirit.’ It is an infallible rule to the
world’s end. Every one cannot say, ‘Thy statutes are my songs.’ No; they must have
other solaces; and a man’s temper is more discerned by his solaces than by anything
else. They that have not purged their taste from the dregs of sense, the trash of
the flesh-pots of Egypt will ever be pleasing to them in the heavenly pilgrimage;
and being inveigled with the baits of the flesh, the promises are like withered
flowers to them, or as dry chips; it is the spiritual heart that is refreshed with
spiritual songs.
(2.) This word must be received by faith, for it is faith that
enliveneth our notions of things, and maketh them work with us: Heb. xi. 13, ‘These
all died in faith, not having received the promises, but having seen them afar
off,
and were persuaded of them, and embraced them, and confessed that they were strangers
and pilgrims upon the earth.’ Our affections follow persuasion: 1 Peter i. 8, ‘Whom
having not seen we love; in whom, though now ye see him not, yet believing, ye rejoice
with joy unspeakable and full of glory:’ Rom. xv. 13, ‘Now the God of hope fill
you with all joy and peace in believing.’
(3.) This word must be improved by reading and hearing, but especially
by meditation and singing.
(1st.) Meditation, when it is sweet and lively, stirreth this
joy. Delight begets meditation, and meditation begets delight. There is a
κυκλογένεσις
in moral as well as natural things: Ps. i. 2, ‘His delight is in the law of the
Lord, and in his law doth he meditate day and night:’ and Ps. cxix. 97, ‘Oh, how
love I thy law! it is my meditation day and night:’ and ver. 15, 16, ‘I will meditate
in thy precepts, and have respect unto thy ways: I will delight myself in thy statutes;
I will not forget thy words.’ These follow one another. Affections are not excited
but by deep and pondering thoughts.
(2d.) By singing psalms we draw forth this delight: Col. iii.
16, ‘Let the word of God dwell in you richly, in all wisdom, teaching and admonishing
one another in psalms, and hymns, and spiritual songs, singing with grace in your
hearts to the Lord;’ Eph. v. 18, 19, ‘Be not drunk with wine, wherein is excess;
but be filled with the Spirit, speaking to yourselves in psalms, and hymns, and
spiritual songs, singing and making melody in your heart to the Lord.’ Drunkards,
when tilled with the spirit of wine, sing wanton songs; and those who are filled
with the wine of the Spirit will praise God with spiritual songs. This is a duty
of importance, a delightful way of being instructed by our refreshment. God would
give us strength, but this is neglected, or cursorily performed by Christians. We
will complain of the want of a spirit in prayer; we should do so in singing. Coldness
in this holy exercise argueth a deadness of faith and a coldness in true religion.
We should express our joy this way.
(4.) Above all, this comfort is found in ready practice and obedience.
There is a comfort, I confess, in speculation, but not so deep and intimate as in
practice. The one is out a taste inviting to the other, which giveth us a fuller
draught. The bare contemplation and view of any concerning and weighty truth is very ravishing to those
that bend their minds to knowledge: Prov. xxiv. 13, 14, ‘My son, eat thou honey,
because it is good, and the honeycomb, which is sweet to thy taste; so shall the
knowledge of wisdom be to thy soul.’ Every truth is objectum intellectus, much more
divine truth; but now in practice the impression is doubled: we get comfort and
joy raised in our consciences; our lives and light do not jar; we are at full quiet
in our minds, apprehending ourselves to be in God’s way: Ps. cxix. 14, ‘I have rejoiced
in the way of thy testimonies as much as in all riches.’
Use 1. To show you that the people of God need not envy the wicked
for their delights and pleasures; they have chaster and sweeter delights; God’s
statutes are their songs. Where the heart is spiritual, they can find delight enough
in the word, both as their charter and their rule, and need not turn aside to vain
mirth; a portion in the promises will yield pleasure enough: ver.
111, ‘Thy testimonies
have I taken as an heritage for ever, for they are the rejoicing of my heart.’
2. To reprove those that reckon these things a burthen. The holy
talking of heaven and godliness maketh worldly men ever heavy and out of humour;
it is not their delight. But it should not be so with the children of God. A child
of God should only be heavy when he displeases God, but delight in all the means
that enable him to live to God.
3. When we are saddened by the evil of the present world, let
us make use of this remedy; let us meditate on God’s statutes. We shall find ease
and refreshing by exercising ourselves to know God in Christ.
4. To refute the vain conceit which possesseth the minds of men,
that the way of godliness is a gloomy way. As soon as a man beginneth to think of
salvation, or the change of his life, or the leaving of his sins, embracing the
service of God, presently his mind is haunted with this thought: Seest thou not
how those that serve God are melancholy, afflicted; sorrowful, never rejoice more?
and wilt thou be one of them? This is the opinion of the world, that they can never
rejoice nor be merry that serve God. But certainly it is a vain conceit. No men
do more and more truly rejoice than they which serve God. Consult the scriptures,
who have more leave, shall I say, or command, to rejoice? Ps. xxxvii. 4, ‘Delight
thyself also in the Lord, and he shall give thee the desires of thine heart:’ Phil.
iv. 4, ‘Rejoice in the Lord always, and again I say, Rejoice.’ Ask reason who have
more cause or matter to rejoice than they that have provided against the fears or
doubts of conscience by reason of sin? What is more satisfactory to a soul in
doubts and fears than the knowledge of pardon and reconciliation with God? For the
satisfaction of the desires of nature which carry us after happiness, who have a
more powerful exciter of ‘joy than the Holy Ghost? Acts xiii. 52, ‘The disciples
were filled with joy and with the Holy Ghost.’ Who more qualified with joy than
those who have a clear right to the pardon of sin, and so can see all miseries unstinged?
Rom. v. 1-3, ‘Therefore, being justified by faith, we have peace with God through
our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God; and not only
so, but we glory in tribulation also.’ How joyful are those that see themselves prepared
for everlasting life! 2 Cor. v. 1, ‘For we know that if our earthly tabernacle be
dissolved, we have a building of God, an house not made with hands, eternal in the
heavens.’ Yea, when a Christian knoweth his duty, his way is plain before him; it
is a mighty satisfaction: Ps. xix. 8, ‘The statutes of the Lord are right, rejoicing
the heart.’ Look into the lives and examples of the saints; who have more true joy
than they? The disciples esteem the grace of the gospel such a great treasure, that
though they suffer persecution for it they are filled with joy: Acts viii. 8, ‘And
there was great joy in that city,’ Thes. i. 6, ‘Having received the word with much
affliction and joy in the Holy Ghost:’ 2 Cor. vii. 4, ‘I am exceeding joyful in
all our tribulation.’ Preachers, though with great hazard they perform their office,
should be joyful: Acts xx. 24, ‘Neither count I my life dear unto myself, so that
I might finish my course with joy;’ Phil. ii. 17, 18, ‘Yea, and if I be offered
for the sacrifice and service of your faith, I joy and rejoice with you all; for
the same cause also do ye joy and rejoice with me.’ The world will reply—I know
not what this spiritual consolation meaneth; it seemeth hard to relinquish that
which I see, that which I feel, that which I taste, for that which I see not, and
it may be shall never see.
Ans. 1. By concession, the joy of the saints is the joy of faith.
God is unseen, Christ is within the heavens, great hopes are to come: 1 Peter i.
8, ‘In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable
and full of glory;’ 2 Cor. v. 7, ‘For we walk by faith, not by sight.’
2. Thus you see that the world cannot alway rejoice in those things
which they take to be the proper objects of joy: they have alternative vicissitudes,
now rejoice, now mourn; nor can it be otherwise, for they rejoice in things which
cannot always last. If they rejoice when their worldly comforts increase, they are
sad when they wither; if they rejoice when their children are born, they weep when
they die: but a Christian hath always his songs, for he must always rejoice in the
Lord, who is an eternal God: Phil. iv. 4, ‘Rejoice in the Lord always;’ in Christ,
who ‘hath obtained eternal redemption for us,’ Heb. ix. 12; in the promises, which
give an eternal influence: Ps. cxix. 111, ‘Thy testimonies have I taken as an heritage
for ever, for they are the rejoicing of my heart.’ The flesh cannot afford anything
so delightful as a Christian hath; the word will hold good for ever.
3. We cannot altogether say that a Christian doth rejoice in that
which he cannot see; for all that they see is their everlasting Father’s wealth:
1 Cor. iii. 21, ‘All are yours, for you are Christ’s, and Christ is God’s.’ If they
look to heaven, they can rejoice and say, Glory be to thee, O Lord, who hast prepared
this for our everlasting dwelling-place. If they look to the earth, Glory be to
thee, Lord, who dost not leave us destitute in the house of our pilgrimage. If they
consider their afflictions, they rejoice that God is not unmindful of poor creatures,
who are beneath his anger as well as unworthy of his love: Job vii. 17, 18, ‘What
is man that thou shouldst magnify him, and that thou shouldst set thine heart upon
him, and that thou shouldst visit him every morning, and try him every moment?’ that God should
trouble himself about us, that we may not perish with the ungodly world. The same
love that sendeth them prosperity sendeth adversity also, which they find by the
seasonableness of it.
SERMON LXI.
I have remembered thy name, O Lord, in the night, and have kept
thy law.—Ver. 55.
WE often read and sing David’s psalms, but we have little of David’s
spirit. A man’s employment is as the constitution of his mind is, for all things
work according to their nature. A man addicted to God, that is to say, one who hath
taken God for his happiness, his word for his rule, his Spirit for his guide, and
his promises for his encouragement, his heart will always be working towards God
day and night. In the day he will be studying God’s word; in the night, if his sleep
be interrupted, he will be meditating on God’s name; still entertaining his soul
with God. The predominant affection will certainly set the thoughts awork. The man
of God had told us in the former verse what was his chief employment in the day-time,
and now he telleth us how his heart wrought in the night. Night and day he was remembering
God and his duty to him. In the day the statutes of God were his solace, and as
songs to him in the house of his pilgrimage; in the night the name of God was his
meditation: ‘I have remembered thy name, O Lord, in the night, and have kept thy law.’
In which words observe—
1. David’s exercise, I have remembered thy name, O Lord, in the
night.
2. The effect and fruit of it, and have kept thy law.
The one may be considered as the means, the other as the next
and immediate end. Remembering and thinking is but a subservient help and means
to promote some higher work.
1. In the first branch you have—
[1.] The act of his soul, I have remembered.
[2.] The object about which it was conversant, thy name, O Lord.
[3.] The season, in the night.
For the act of his soul, ‘I have remembered.’ Remembrance is an act of knowledge reiterated, or a second agitation of the
mind unto that point unto which it had arrived before. Or, more plainly, remembering
is a setting knowledge awork, or a reviving those notions which we have of things,
and exercising our thoughts and meditations about them.
[2.] The object was God’s ‘name;’ that is, either God himself,
as Ps. xx. 1, ‘The name of the God of Jacob defend thee;’ or that by which God is
known, his wisdom, goodness, and power, especially those notions by which he hath
manifested himself in the word.
[3.] The season, ‘In the night.’ Some take the night metaphorically
for the time of trouble and affliction. It is often a dark time with the people of God, a very dark night, and then it is comfortable
to them to think of his name, according to that of the prophet, Isa. l. 10, ‘He
that walketh in darkness and hath no light, let him stay him self upon the name
of his God.’ I think it is meant literally; that the man of God took such pleasure
in the name of God, that what time others gave to sleep and rest he would give to
the contemplation of his glory. In the solitude and darkness of the night he sustained
and supported his spirit with the thoughts of God, and thereby took up a courage
and constancy of resolution to keep his law.
2. The other branch, ‘I have kept thy law;’ that is, with a good
and sincere heart set himself to the keeping of it; this is spoken partly to intimate
his own seriousness in this work, and partly God’s blessing upon his endeavours
therein.
[1.] His seriousness and sincerity in the work. There is a twofold
remembrance of things:—
(1.) Notional and speculative.
(2.) Practical and affective.
The notional and speculative remembrance of things is when we
barely think of them, without any further profit or benefit; but the practical,
powerful and affective remembrance is to be affected with matters called to mind
as the nature of them doth require: as when we remember God so as to love him, and
fear him, and trust in him, and make him our delight, and cleave to him, and obey
him. And we are said to remember his commandments, when our hearts are set upon
the practice of them. Verba notitiae connotant affectus: we must not think of God
indifferently, and by the by, but we must be answerably affected, and act accordingly.
Thus did David, ‘I remembered thy name, and kept thy law.’
[2.] God’s blessing upon his endeavours; for he presently addeth
in the next verse, ‘This I had, because I kept thy precepts.’ Our heavenly Father,
who ‘seeth what is done in secret, will reward it openly,’ Mat. vi. 6. And the blessing
of time well-spent in secret, or a few serious thoughts of God in the night, will
publicly appear in their carriage before men. If we be frequently and seriously
with God when we are solitary, the fruit and benefit of it will be manifest by our
holiness and heavenliness when we are in company. Your most private duties do not
lose their reward. As a man’s pains in study will appear in the accurate order,
strength, and rationality of his discourse, so his converse with God in private
will be seen in the fruits of it, in his holy, profitable and serious conversation.
The points are three:—
Doct. 1. Remembering God is an especial help to the keeping of
his law.
Doct. 2. God is best remembered when his name is studied.
Doct. 3. Those that have spiritual affections will take all occasions
to remember his name. ‘I have remembered thy name in the night season,’ saith holy
David.
Doct. 1. That remembering God is an especial help to the keeping
of his law.
First, What it is to remember God.
1. It supposeth some knowledge of God, for what a man knoweth
not he cannot remember. The memory is the cofferer and treasurer
of the soul; what the understanding taketh in, the memory layeth up; and actually
we are said to remember when we set the mind awork upon such notions as we have
formerly received. And particularly to remember God is when we stir up in our minds
clear and heart-warming apprehensions about his nature and will.
2. It supposeth some faith, that we believe him to be such as
the word describeth him to be; for spiritual remembrance is the actuation of faith,
or, in this case, the improvement of that wisdom, power, goodness, holiness, justice,
and truth, which we believe to be in God. Otherwise, without faith, those thoughts
which we have of the greatest matters affect us no more than a dream doth a sleeper.
These things are supposed in remembrance.
3. It expresseth a reviving of these thoughts, or an erection
of the mind to think upon what we know and believe. Man, that hath an ingestive,
hath also an egestive faculty, and can lay out as well as lay up, bring forth truths
out of the mind when it is useful for us, and whet and inculcate them upon the heart;
he may call to mind or ponder upon them.
4. Let us see the kinds of this remembrance.
[1.] I must repeat that distinction; it may be done notionally
and speculatively, or else affectively and practically. Notionally, when men have
a few barren notions, or dry sapless opinions or speculations about the nature of
God; always men’s remembrance is as their knowledge is, and faith is. Now there
is μόρφωσις της γνώσεως, a form of knowledge, Rom. ii. 10, and ‘dead faith,’
James ii. 20. Affectively and practically we remember God when there are such lively
and powerful impressions of his name upon our hearts as produce reverence, love,
and obedience. It is not enough to grant the doctrine, own the opinions that are
sound and orthodox concerning God, but we must have a reverential and superlative,
esteem of him. All men confess a God with their mouth, and think they believe in
him; but ‘the fool hath said in his heart, There is no God,’ Ps. xiv. 1. What testimony
do their hearts and actions give? A man’s course of life and conversation is like
an eye-witness; his profession is as a testimony by report. Now one eye-witness
deserves more credit than many by hearsay. Plus valet unus oculatus testis, &c.
How would you walk if you believed there were no God? Could you be more neglectful
of God, and careless and mindless of heavenly things, than you are? Now your transgressions
speak louder than your professions in the eye of an understanding believer: Ps.
xxxvi. 1, ‘The transgression of the wicked saith within his heart that there is
no fear of God before his eyes.’ Practice belies profession: Titus i. 16, ‘They profess
that they know God, but in works they deny him.’ Cold and dead opinions are easily
taken up, and men talk by rote one after another, yea, and study to defend them,
and yet count God an idol. Denial in works is the strongest way of denial, for actions
are more weighty and deliberate than speeches.
[2.] There is a threefold remembrance of God for practical uses.
(1.) There is a constant remembrance. We should carry the thoughts
of God along with us to all our businesses and affairs, and ever
wall; as in his eye and presence: Prov. xxiii. 17, ‘Be thou in the fear of the Lord
all the day long;’ not only in prayer, but at all times, in all our other occasions.
Some graces, like the lungs, are always in use; so Ps. xvi. 8, ‘I have set the Lord
always before me.’ He that liveth always in the sight of God cannot be so secure
and senseless as others are. A drowsy inattentive mind is easily deceived into sin,
but he that doth often remember God, his conscience is kept waking; for he is all
eye, and seeth all things; all hand, and toucheth all things; all foot, and walketh
everywhere; all ear, and heareth all things. Sic agamus cum hominibus tanquam Deus
videat; sic loquamur cum Deo tanquam homines audiant. The latter clause was the
least that a heathen could think of; but surely, if there be any weight in the former
part of the direction, the latter is needless. Thus we should never forget God.
(2.) Occasional, when God is brought to mind either by some special
occasion offered, or by some notable discovery of himself in his word or works.
Occasion offered; as when Ahasuerus could not sleep, Esther vi. 1, it was the providence
of God he should read in the chronicles, and so come to the knowledge of Mordecai.
So it befalleth God’s children; they cannot sleep sometimes, and so occasion is
offered in the silence and solitude of the night to invite them to holy thoughts
of God, which may be of great use and comfort: Job xxxvii. 7, ‘He sealeth up the
hand of every man, that all men may know his work.’ In deep snow or rain their work
is hindered, that they, sitting at home, may have time to consider of God and his
providence. Sometimes it falleth out so that we know not what to do with our thoughts,
and it will look strangely in the review if we should prostitute them to vanity
rather than give them to God, like the act of a spiteful man, that will rather destroy
and waste a commodity than let another have it. Or when some notable discovery of
God is in his ordinances and providences, word, or works; we should always season
our hearts with the thoughts of God, we should see him in every creature, and observe
him in his daily providences. The name of God is upon all things that he hath made,
but especially any notable providence that falleth out, which is an especial demonstration
of his wisdom, justice, and power: Ps. cxi. 4, ‘He hath made his wonderful works
to be remembered.’ So in his ordinances, when God maketh any nearer approach to us
by way of conviction, counsel, or comfort: 1 Cor. xiv. 25, ‘And thus are the secrets
of his heart made manifest, and so falling down on his face, he will worship God,
and report that God is in you of a truth.’ Many times our minds in reading or hearing
are illustrated with a heavenly light, or our hearts touched with some delightful
relish, and the word cometh in with more than ordinary authority and power upon
the heart; these are especial occasions which we must take to consider God and the
great affairs of our souls.
(3.) Set and solemn, when from the bent, purpose, and inclination
of our own hearts, without any outward impulsion, we set ourselves to remember the
God that made us. From first to last there is great use of meditation and serious
thoughts of God in the spiritual life. Our first awaking is occasioned by them: Ps. xxii. 27, ‘They
shall remember and turn to the Lord.’ For a great while we live without God in the
world, till we recollect ourselves, and consider where we are and whither we are
going. We are like men drunk or asleep, and do not make use of our reason and common
principles that may be learned from the inspection of the creature and everything
about us; and when once we are brought into the communion of the life of God, and
have grace planted in our hearts, it cannot be carried on unless we take time to
remember God. Our faith, our love, our desires, our delight, they are all acted
and exercised by our thoughts; so that the spiritual life is but an imagination,
unless we do frequently and often take time for serious meditation of him. It is
not consistent with any of the three vital graces, faith, hope, and love, that a
man should be a stranger to the remembrance of God; therefore God complaineth of
it as a strange thing: Jer. ii. 32, ‘My people have forgotten me days without number;’
do no more regard me than if they had never known me, Besides, the habits of grace
are so weak, and our temptations so strong, and the difficulties of obedience so
great, that I cannot see how we can keep afoot any interest of God in ourselves,
if we seldom think of God, and do not sometimes sequester ourselves to revive this
memorial upon our souls. Can a sluggish heart be quickened, or weak and inconstant
resolutions be strengthened, or the sparks of love ever blown up into a flame, and
fainting hopes cherished, unless we seriously set our minds awork to consider of
God and our obligations to him? Will a sleepy profession, without constant and lively
thoughts do it? It cannot be. Oh, no! If you mean to keep in the fire, you must
ply the bellows and blow hard. Whet truths upon the understanding, and agitate your
minds in this holy work.
Secondly, My next work is to show that this is a notable help
to godliness; and that appeareth enough in that forgetting God is assigned as the
cause of all mischief, and remembering God the engagement to all duty. We forget
God, do not meditate upon his name, and so fall into sin: Ps. ix. 17, ‘The wicked
shall be turned into hell, and all the nations that forget God.’ Some deny God,
but most forget him; they cast away the knowledge of God out of their minds. So
Ps. l. 22, ‘Consider this, all ye that forget God;’ that is the description of the
wicked. So it is the charge upon Israel, as their great sin and cause of their defection:
Deut. xxxii. 18, ‘Thou art unmindful of the rock that begat thee; thou hast forgotten
the God that formed thee.’ Oblivion is an ignorance for the time. Truths lose their
efficacy when not remembered. On the other side, remembering God is made to be the
immediate and next cause of our duty: Eccles. xii. 1, ‘Remember now thy Creator
in the days of thy youth.’ Youth would not miscarry so shamefully if they did oftener
remember God, nor be led away by vain and sensual delights, if the thoughts of God
did more dwell in their minds. So Deut. viii. 11, 12, ‘Beware that thou forget not
the Lord thy God, in not keeping his commandments.’ Our lives will declare whether
we do remember God. Those that do often and seriously keep God in their thoughts,
will be most careful to keep his commandments.
Thirdly, The reasons of the point.
1. It doth encourage us, and quicken us to diligence in our work.
As soldiers fight best in their general’s presence, and scholars ply their books
when under their master’s eye, so by living always in the sight of God we study
to please him. The oftener we consider him the more we see no service can be holy
and good enough for such a God as he is; a God not to be provoked and resisted,
so not to be neglected and slighted: Mal. i. 14, ‘Cursed be the deceiver that hath
in his flock a male, and voweth and sacrificeth to the Lord a corrupt thing; for
I am a great king, saith the Lord of hosts, and my name is dreadful among the heathen:’
implying that when they came with a sickly sacrifice, they did not remember his
excellency and greatness. Either they had no or mean thoughts of God; but if they
had remembered what an one he is, they would employ the best of their strength,
time, and affection in his service.
2. The madness of our natures is bridled and restrained by thoughts
of God: 3 John 11, ‘He that doth evil hath not seen God.’ ‘Will he force the queen
before my face?’ Esther vii. 8. You will not sport with sin, nor play with the occasions
of it, nor dare to venture upon God’s restraints. It is said of an archangel,
οὐκ ἐτόλμησε, ‘he durst not bring against him a railing accusation,’ Jude 9, because
they be held the face of God. So if we had a deep sense of God impressed upon our
hearts, we would be more awe-ful. You make very bold with God when you dare knowingly
venture upon the least sin. Will you affront God to his face? Children that are
quarrelling or falling out, when the father or mother cometh, all is hush and silent.
3. It comforts and reviveth us in the midst of our faintings and
discouragements, because of the evils of the present world: Jonah ii. 7, ‘When my
soul fainted within me, I remembered the Lord.’ When the burden of affliction presseth
us sore, the stoutest hearts are broken and lose all courage; but when we come to
ponder seriously what God is, or what he will be to his people, or hath at any time
been to ourselves, it cheereth and reviveth the heart. So Ps. xlii. 6, ‘O my God,
my soul is cast down within me; therefore will I remember thee.’ By this way the
saints recover themselves, Ps. lxxvii. 10, ‘And I said, This is my infirmity; but
I will remember the years of the right hand of the Most High.’ So also, Mat. xvi.
9, ‘Do ye not remember the five loaves of the five thousand, nor the seven loaves
of the four thousand?’
Use. To press us to remember God more. When we will not look upon
another, we take it to be a great sign of aversation and hatred. The devils, that
are most opposite to God, abhor their own thoughts of God, for they ‘believe and
tremble.’ God thinketh of us; he is not far from every one of us; why are we so
far from him? We cannot open our eyes but one object or other will represent God
to us. What dost thou see, hear, and feel, but the effects of his power and goodness?
He is before thee, behind thee, within thee, round about thee; and shall he not
find room in thy heart, when every trifle findeth room there? He that filleth every
place, shall thy heart be empty of all thoughts of him? To press you to this—
1. Consider we are naturally apt to forget God, do not like to
retain him in our knowledge, Rom. i. 28, backward to any remembrance
of him: Ps. x. 4, ‘The wicked, through the pride of their countenance, will not
seek after God; God is not in all their thoughts.’
2. How much God hath done to put us in remembrance of him, by
creatures, providences, ordinances, and his Spirit.
[1.] Creatures, all of them, sun, moon, stars, worms, grass, put
us in mind of him: Ps. xix. 1, 2, ‘The heavens declare the glory of God, and the
firmament showeth his handiwork; day unto day uttereth speech, and night unto night
showeth knowledge.’ The creatures have a double use—their natural use and their
spiritual use. Their natural use is the special end for which they were made; their
spiritual use is to set forth God to us. We look upon them amiss if we look upon
them as separated from and independent of God. Our food is not only to nourish nature,
but that we may taste the sweetness and goodness of God in it. All the creatures
bring this message to our consciences: Remember God that made us and all things
else. They all read a divinity lecture to those that have a mind to hear it, and
preach the goodness, power, and wisdom of God by a loud and audible voice. It is
true we are deaf, but they cease not to cry to us: Job xii. 8, ‘Speak to the earth,
and it shall teach thee; and to the beasts of the field, and they shall declare
to thee. Not only the shining heavens, but the dull earth, that heaviest and grossest
element; the brute creatures that have no reason, the mute fishes that can make
no sound, we must ask them, parley with them by our own thoughts; and so, though
they have neither voice nor ears, they will answer us, and resolve our consciences
the question we put to them, Is there a God? Yea, and declare his excellent attributes,
that he is eternal, infinite, wise, powerful, and good. We may easily make out these
collections. Christ saith the stones would cry if these held their peace. We should
hear the creature as we would hear God himself speaking to us. They speak to all
countries in their own language. At first God spake to the world not by words but
things. Thus hath God engraven his name upon his works, as those that make watches,
or any curious pieces, write their names upon them; as he that carved a buckler
for Minerva had so curiously inlaid his own name that it could not be rased out
without defacing the whole work. So the creatures are but a draught and portraiture
of ‘God’s glory.
[2.] Providences, these do more awaken us. God’s daily benefits
should bring him to our remembrance: Acts xiv. 17, ‘Nevertheless he left not himself
without witness, in that he did good, and gave us rain from heaven, and fruitful
seasons, filling our hearts with food and gladness;’ Deut. viii. 18, ‘But thou shalt
remember the Lord thy God, for he it is that giveth thee power to get wealth.’ Especially
the sanctified remembrance of God’s dealing with his people is the way to keep the
heart in the faith, love, and fear of God; and the forgetting his works is the cause
of all defection and falling off to carnal courses and confidences: Ps. lxxviii.
11, ‘They forgat his works and wonders that he showed them,’ Ps. cvi. 21, ‘They forgat
God their Saviour, which had done great things in Egypt;’ Judges viii. 34, ‘And
the children of Israel remembered not the Lord their God, who had delivered them out of the hands of their enemies on every side.’ It is a base
ingratitude not to remember, prize, and esteem God for all this.
[3.] Ordinances. Ministry was instituted to put you in remembrance,
and give you still new and fresh occasions to think of God: 2 Peter i. 12, ‘I will
not be negligent to put you always in remembrance.’ Our business is not always to
inform you of what you know not, but to inculcate and revive known truths, there
being much forgetfulness, stupidness, and senselessness upon our spirits: 2 Peter
iii. 1, ‘That I may stir up your minds by way of remembrance.’ The impressions of
God on our minds are soon defaced; we need to quicken and awaken your affections
and resolutions to choose and cleave to God: 1 Tim. iv. 6, ‘If thou put the brethren
in remembrance of these things, thou shalt be a good minister of Jesus Christ.’
So sacraments are instituted to bring God to remembrance: 1 Cor. xi. 24, ‘This do
in remembrance of me:’ that we may remember his love and our covenanted duty. The
sabbath was instituted for a remembrance and memorial of his creating, redeeming
goodness.
[4.] The great office and work of the Spirit is to bring to remembrance:
John xiv. 26, ‘He shall bring all things to your remembrance.’ We are apt to forget
God, and instructions, and rebukes in their season: the Holy Ghost is our monitor.
3. God will not forget them that remember him. He will remember
them at every turn: Mal. iii. 16, ‘Then they that feared the Lord spake often one
to another, and the Lord hearkened and heard it; and a book of remembrance was written
before him, for them that feared the Lord, and thought upon his name.’ If he do
not openly reward you with temporal deliverances, yet he taketh notice of every
thought and every word you speak for him, and taketh pleasure in you. It is upon
record; if you have not the comfort of it now, you shall have it in a little time.
Because they thought of him they spake of him, and owned him in an evil time; and
therefore God is represented as hearing and booking: and the books shall one day
be opened, and then you shall have your public reward.
Doct. 2. God is best remembered when his name is studied.
First, When is his name studied? In the general, when we look
upon him as he hath manifested himself in his word and works. More particularly,
God is discovered sometimes by the name of his essence, sometimes by his attributes.
1. By the name of his essence. When Moses was very inquisitive
to know his name—and God can best tell his own name—let us see what answer was made
him: Exod. iii. 12, 13, ‘When they shall say unto me, What is his name? and God
said, I am that I am.’ God was sending Moses upon a strange message; he was giving
him commission to go and speak to a king to dismiss and let go six hundred thousand
of his subjects, to lead them to a place which God should show. Now Moses thought
for such a message he had need have good authority, therefore desireth a significant
name. ‘I am that I am.’ The form of the words showeth it was a wonderful incomprehensible
name: ‘Ask not my name, for it is Wonderful,’ Judges xiii. 18. This is enough to
satisfy sober inquiry, though not wanton curiosity, enough for faith to work upon:
the great I AM hath sent me. It showeth his unsearchableness. It is
our manner of speech when we would
cover anything and not answer distinctly, we say. It is what it is; I have said
what I have said. Finite understandings cannot comprehend him that is infinite,
no more than you can empty the sea with a cockleshell. He is the great and only
being, in comparison of whom all else is nothing: Isa. xl. 17, ‘All nations before
him are nothing, they are counted less than nothing and vanity.’ You have not a
true and full notion of God if you conceive him only as the most eminent of all
beings: no being must appear as being in his sight and in comparison of him. As
long as you only conceive God to be the best, you still attribute something to the
creature, for all comparatives include the positive. The creature is nothing in
comparison with God; all the glory, perfection, and excellency of the whole world
do not amount to the value of a unit in regard of God’s attributes: join never so
many of them together, they cannot make up one number, they are nothing in his regard,
and less than nothing. All created beings must utterly vanish out of sight when
we think of God. As the sun doth not annihilate the stars, and make them nothing,
yet it annihilates their appearance to our sight; some are of the first magnitude,
some of the second, some of the third, but in the day-time all are alike, all are
darkened by the sun’s glory: so it is here; there are degrees of perfection and
excellency if we compare one creature with another, but let once the glorious brightness
of God shine upon the soul, and in that light all their differences are unobserved.
Angels, men, worms, they are all nothing, less than nothing to be set up against
God: this magnificent title, I am, darkeneth all, as if nothing else were. God did
not tell Moses that he was the best, the highest, and the most glorious, but ‘I
am, and there is none else besides me:’ nothing that hath its being of itself,
nothing that can be properly called its own. Thus the incomprehensible self-existence
of God puts man into his original nothing: none but God can say, I am, because all
things else are but borrowed drops of this self-sufficient fountain; other things
are near to nothing. God most properly is, who never was nothing, never shall be
nothing, who may always in all difference of time say, I am, and nothing else but
God can say so. The heaven and earth six thousand years ago could not say, We are.
Adam could once have said, I am, as to his existence in the compounded nature of
man, but now he cannot say it. All the gene rations past were but are not, and the
present is but will not be; and within a little while who of us can say, I am? No;
our ‘place will know us no more:’ but God eternally saith, ‘I am:’ not, I have been,
or I shall be, but ‘I am.’ Look a little backward, and you shall find man’s beginning;
step a little forward, and you shall overtake his dissolution. But God is still
I am; he is one that is before all, after all, and in all. He beholdeth from the
mount of eternity all the successions and changes of the creature, and there is
no succession or mutation in his knowledge. Well, then, here is an answer for Pharaoh,
and the Israelites, and all of you to study on, ‘I am that I am.’ I am the fountain
of all being, that do unchangeably and eternally exist in myself, and from myself.
2. God hath described his name by his attributes. To go over all,
the compass of a sermon will not permit. I shall single out three
from all the rest—his power, wisdom, and goodness; they are manifested in all that
God doth.
[1.] In creation. Basil,
Ἐποίησεν ὡς ἀγαθὸς τὸ χρήσιμον, ὡς
σοφὸς τὸ κάλλιστον, ὡς δυνατὸς τὸ μέγιστον—the goodness of God is
seen in the usefulness of the creatures to man; the power of God in the stupendousness
and wonderfulness of his works; his wisdom in the apt structure, constitution, and
order of all things: first he createth, then distinguished, then adorneth. The first
work was to create the heavens and earth out of nothing; there is his power: his
next work is a wise destination and ordination of all things; he distinguisheth
night from day, darkness from light, waters above the firmament from waters beneath
the firmament, the sea from the dry land; there is his wisdom: then he decketh the
earth with plants, and furnisheth it with beasts, and storeth the sea with fishes,
the firmament with stars; there is his goodness. Let us examine these more particularly,
beginning—
(1.) With his goodness. The creation is nothing else but an effusion
of the bounty and goodness of God. He made the world, not that he might be happy,
but that he might be liberal; he made the world not by necessity, but at his pleasure:
Rev. iv. 11, ‘Thou hast created all things, and for thy pleasure they are and were
created.’ God was happy enough without us; fee had a fulness and absolute sufficiency
within himself; his great aim was to raise up objects out of nothing, to whom he
would communicate his goodness. The heavens and earth were made that man might have
a place for his exercise, and a dwelling for his rest, and in both might love, honour,
serve, and glorify his Creator. God sits in his palace among his best creatures,
and thither also will he translate man at length, if he be obedient, and observe
the ends of his creation: thus his goodness appeareth.
(2.) His power. He brought all things out of the womb of nothing.
The powerful fiat was enough: Isa. xl. 26, ‘Lift up your eyes on high, who hath
created these things, and bringeth out their host by number, and calleth all things
by their names, by the greatness of his might, for that he is strong in power?’
The force of the cause appeareth in the effect, and God’s power in the life and
being of the creature. There is no artificer but he must have matter to work upon,
or else his art will fail him and he can do nothing; all that man can do is to give
some shape and form, or to fashion that in some new model which had a being before:
but God made all things out of nothing; the inclination and beck of his will sufficeth
for his great works. We have great toil and sweat in all things that we do, but
behold what a great work is done without any pain and travail! It is troublesome
to us to carry up a little piece of stone or timber to any building of ours, but
God stretched out all these heavens in such an infinite compass by the word of his
power, and hangeth the earth upon nothing.
(3.) His wisdom. The admirableness and comely variety of God’s
works doth easily offer it to our thoughts. In the frame of the work you may easily
find out a wise workman: Ps. cxxxvi. 5, ‘Sing praises to him that by wisdom hath
made the heaven and the earth, for his mercy endureth for ever:’ so Prov. iii. 19,
‘The Lord by wisdom hath founded the earth, by understanding hath established the heavens:
‘the wisdom of God appeareth in the order of making, and order of placing all the
creatures. In making them, in simple things God began with those that were most
perfect; as his first creature was light, which of all qualities is the most pure
and defecate, and is not stained by passing through places most impure: then all
the other elements. In mixed bodies God took another method, from imperfect to perfect;
first things that have a being, as the firmament, then life, as plants, then sense,
as beasts, then reason, as men: first God would provide the places of heaven and
earth, then the creatures to dwell in them; first the food, then the creatures to
be sustained by it. Provision was made for the inhabitants of the earth, as grass
for beasts, and light for all living and moving creatures. Plants have a growing
life, beasts a feeling life. Then man was made, last of all creatures, as most excellent.
Thus God would teach us to go on from good to better. Man’s palace was furnished
with all things necessary, and they were placed and disposed in their apt cells
for the beauty and service of the whole, and then like a prince he was sent into
the world to rule and reign. There are not so many animals in the earth as in the
sea, to avoid the great waste of food which would be consumed by the beasts of the
land to the prejudice of man. But there is no end of these considerations. Only
let me tell you, power is most eminently discovered in the creation: Rom. i. 20,
‘The invisible things of him from the creation of the world are clearly seen, being
understood by the things that are made, even his eternal power and godhead.’ The
first apprehensions which we are possessed with, and which are most obvious, are
the infinite greatness and power of the Creator.
[2.] These are manifested in the whole structure of his word;
his power in the histories and prophecies, which declare what God hath and shall
do; his wisdom in the precepts and counsels, and discovery of such mysteries; his
goodness in promises, institutions, and provisional helps. More particularly in
the law part of his word, his goodness; that showeth man what is good: Micah vi.
8, ‘He hath showed thee, O man, what is good:’ his power, in threatening such punishments
and promising such rewards, and in the wonderful efficacy of his word in the conscience;
his wisdom, in stating such a rule, that hath such an admirable fitness for the
governing and regulating of mankind. But though all three shine forth in the law,
and all in each part, yet his wisdom is most eminent: Deut. iv. 6, ‘Keep these statutes,
for this is your wisdom and understanding.’ In the gospel, still these three attributes
appear—the wonderful wisdom, power, and goodness of God. His wisdom in the orderly
disposure of the covenant of grace: 2 Sam. xxiii. 5, ‘Although my house be not so
with God, yet he hath made with me an everlasting covenant, ordered in all things
and sure; for this is all my salvation and all my desire, although he make it not
to grow.’ And contriving the excellent design and plot of salvation by Christ: 1
Tim. iii. 16, ‘Great is the mystery of godliness, God manifested in the flesh, justified
in the Spirit, seen of angels, preached to the Gentiles, believed on in the world,
received up to glory.’ His power in the incarnation, resurrection, and miracles
of Christ; therefore Christ is called ‘the wisdom and power of God.’
But above all his love is magnified in the gospel: Rom. v. 8, ‘God commendeth his
love towards us, in that, while we were yet sinners, Christ died for us:’ 1 John
iv. 9, 10, ‘In this was manifested the love of God toward us, because that God sent
his only-begotten Son into the world, that we might live through him: herein is
love, not that we loved God, but that he loved us, and sent his Son to be the propitiation
for our sins;’ Titus iii. 4, ‘But after that the kindness and love of God our Saviour
toward man appeareth.’
SERMON LXII.
I have remembered thy name, Lord, in the night, and have kept
thy law.—Ver. 55.
[3.] THESE are discovered in daily providence. To rub up and revive
our thoughts, God is pleased anew to set before us the glorious effects of his wisdom,
goodness and power; his wisdom in the contexture of providence, his power in the
management of it, his goodness in the effects of it. His wisdom in the beauty and
order of his works, in guiding the course of nature, and disposing all things about
his people. He doeth all things well: Eccles. iii. 11, ‘He hath made everything
beautiful in its time,’ or in the true and proper season; therefore, we that look
upon providence by pieces, stumble at the seeming confusion and uncertainty of what
falleth out, as if the affairs of the world were not under a wise government; but
stay a little while till all the pieces of providence be put together in one frame,
and then you will see a marvellous wisdom in them. In the work of creation, all
things were ‘very good,’ Gen. i. 31; so for these six thousand years, as well as
for the first six days. Those things which seem confused heaps when they lie asunder,
when put together will appear a beautiful structure and building. So for his goodness.
What part hath God been acting in the world for so long a time but that of mercy?
He may be traced more by his acts of goodness than vengeance: Acts xiv. 17, ‘Nevertheless
he left not himself without witness, ἀγαθοποιῶν, in that he did good, and gave
us rain from heaven, and fruitful seasons, filling our hearts with joy and gladness.’
The whole world is a theatre of mercy. If at any time we wrest punishment out of
his hand, it is with an aim of mercy: as he threateneth that he may not punish,
so he punisheth that he may not punish for ever. For his power, that is notably
discovered to us every day. If we would draw aside the covering of the creature,
you might soon see the secret almighty power of God which acteth in everything that
falleth out; the same everlasting arm that made the creatures is under them to support
them: Heb. i. 3, ‘He upholdeth all things by the word of his power.’ As they started
out of nothing by his command, so they are kept from returning into nothing by the
same powerful word, command, and decree of God: ‘Thou hidest thy face, and they
are troubled; thou takest away their breath, and they die; thou sendest out thy
Spirit, and they are created; and thou renewest the face of the earth,’ Ps. civ. 29, 30, All
things hold their life of him. If God withdraweth in any measure the wonted influence
of his power from them, they presently find a change in themselves. It is even with
the being and faculties of the creature as. with the image of the glass, which,
when the face removeth, it is seen no more. The Lord doth as it were breathe into
them a being, and when he taketh in his breath they perish, and when he sendeth
it out again they are renewed. Now, though God doth constantly discover his wisdom,
power, and goodness, yet in some providence one of these doth more especially appear;
his wisdom in some notable contrivance and chain of causes, which to a common eye
seemed to have no tendency to such effects as are produced by them; as when out
of the sins and perverse doings of men, or the disorders and confusions of the world,
he raiseth his own glory, or by some unthought-of, unheard-of means bringeth about
the deliverance of his people, taking the wise in their own craftiness. Sometimes
his power, when by weak and contemptible means he bringeth great things to pass,
and a straw becometh a spear in the hand of the Almighty. Sometimes in his goodness,
in filling us with blessings, or doing notable acts of grace for his people’s sake.
[4.] These three attributes suit with God’s threefold relation
to us. By his almighty power he becometh our creator; as most wise, our supreme
governor; as most good, our gracious benefactor. We depend upon him for our present
supplies, and from him we expect our future hopes. His creation gives him a right
to govern us, his wisdom a fitness, and his bounty doth encourage us voluntarily
to give up ourselves to his service.
[5.] These three attributes do most bind our duty on us, as they
beget in us love, fear, and faith, or esteem, reverence, and trust, which are the
three radical graces that result from the very being and owning of God, and are
the cultus naturalis enjoined in the first
commandment. His wisdom as a lawgiver begets reverence and fear; his goodness is
the object of love, and his power of trust. If he be most wise, there is all the
reason in the world that he should rule and govern us; for who is fitter to
govern and make laws than he that is most wise? If he be most good, infinitely
good, there is all the reason in the world that you should love him, and no show
of reason why you should love the world and sin before him. If powerful and
all-sufficient, there is all the reason you should believe in him, as one that
is able to make good his word, either by promise or threatening. Faith goeth
upon that: Rom. iv. 21, he was ‘strong in faith, being fully persuaded that what
he had promised he was able to perform.’ He is God all-sufficient, therefore his
promises are not to be distrusted, his threatenings not to be slighted. There is
no resisting or standing out against him, in the twinkling of an eye he can tear
you in pieces, pluck away the guilty soul from the embraces of the unwilling
body. A spark of his wrath makes thee a burthen to thyself. So for promises; one
word of his mouth can accomplish all the good that is contained in them. And it
is observable that the respects of the creature, that are peculiarly due to one
of these attributes, are sometimes in scripture directed to another. It is said,
Hosea iii. 5, ‘They shall fear the Lord and his goodness in the latter days:’ and love him for his power and greatness,
and believe in him for his wisdom. Again, they trust him for his goodness, love
him for his wisdom, fear him for his power; all these changes are in scripture.
Secondly, Why God is best remembered when his name is studied?
The reason is, because the study of his name doth increase those three fundamental
radical graces before mentioned.
1. The studying of his name increaseth our love: ‘Thy name is
as an ointment poured forth, therefore the virgins love thee,’ Cant. i. 3. Ointment
kept close in the box doth not diffuse its savour, but ointment poured forth is
full of fragrancy and reviving, it perfumeth the whole house: John xii. 3, ‘The
house was filled with the odour of the ointment.’ So when the name of God is not
considered, we are not comforted and strengthened and quickened; but pour it forth,
take it abroad in your serious thoughts and believing meditations, and that doth
attract and draw hearts to him. When we consider the mercy, grace, power, wisdom,
truth, and justice of God, these affect all those that have any spiritual discerning.
This is the way to draw esteem from carnal hearts; he hath authority to make laws,
for he is the wise God; power to back this authority, for he is the almighty Creator,
who can frown thee into nothing; but yet he is good and gracious, ready to receive
you, and pardon, and do you good, though you have rebelled against him. To pour
out this name is our duty, and then poor creatures will be prevailed with: it is
our duty to do it in the discoveries of the gospel, your duty to ponder upon it
in your private meditations. The wisdom of God in the word showeth your duty, his
power what need you have to bind it on your hearts; and your case is not without
hope, for you have to do with a good God: there is no mercy to such as fear not
his powerful justice, and no justice for such as flee from it to his mercy. See
how God poureth out his name: Exod. xxxiv. 5-7, ‘And the Lord descended in the cloud,
and stood with him there, and proclaimed the name of the Lord; and the Lord passed
by before him, and proclaimed the Lord, the Lord God, merciful and gracious, longsuffering,
and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity
and transgression and sin, and that will by no means clear the guilty, visiting
the iniquity of the fathers upon the children, and upon the children’s children
unto the third and fourth generation.’
2. The studying of God’s name increaseth our faith and trust:
Ps. ix. 10, ‘They that know thy name will put their trust in thee.’ God is first
known, and then trusted, and then served. If God were known more he would be more
trusted, and if he were more trusted we would not be so double-minded and unstable
in the profession and practice of godliness. We little study God, and because we
study his name so little, our faith is weak, and therefore we are so uncertain in
our conversations. It is well when all our comfort and duty is immediately fetched
out of the name of God, or his nature considered by us.
3. The studying of God’s name increaseth our reverence and fear:
Ps. cxi. 9, ‘Holy and reverend is thy name;’ Ps. lxxxvi. 11, ‘Unite my heart to
the fear of thy name.’ The more you study the nature of God, the more awe-ful, serious,
humble, watchful will you grow. Thus you see serious and becoming thoughts of God do much increase
our faith, fear, and love.
Use. The use is to exhort you more—
1. To study the name of God, and to dwell upon the meditations
of the Almighty, and to possess your mind with him till no place be left for sin
or vanity.
[1.] The name of his being. God is not only the best of beings,
but properly that which is; because he is a self-being, that gave being to all things
else, and from everlasting to everlasting. We are but as it were of yesterday, and
our being is from him, and our life in his hands; we cannot live an hour without
him, nor fetch a breath without him, nor think a thought, nor speak a word, nor
stir a hand or foot without him. There is a continual providential influence and
supportation: as the beams of the sun vanish as soon as the sun is clouded, so do
we fail when God suspends his influence. A watch goeth of itself, a mill of itself
when the workman taketh off his hand from them: it is not so with us and God; for,
Acts xvii. 28, ‘In him we live, move, and have our being.’ What Paul said of spiritual
life, Gal. ii. 20, is true also of life natural, ‘I am, yet not I, but God is all
in all.’ He is in us, and liveth in us, or we could not subsist for a moment. We
need not seek God without in the workmanship of heaven and earth, for we have God
within ourselves, and may feel him and find him in our own life and motion; as the
child in the womb liveth by the life of the mother, before it is quickened and liveth
apart by a life and soul of its own; or as a pipe sounds by the blowing of the musician;
if he stop his breath it is altogether silent; so we live and breathe in God, and
all the tune able variety of our motions cometh from his breathing in us. Now, if
God be so near us, shall we not take notice of his presence, and carry ourselves
accordingly? Shall we offend him and affront him to his face, and displease him
without whom we cannot live? But alas! how seldom do we reflect upon this! How is
it that we move and think not with wonder of the first mover in whom we move? How
is it that we live and persevere in being, and do not consider of this fountain
and self-being who gave our life to us, and still continues it? Oh, the negligence
of many souls professing the knowledge of God and godliness! We speak, walk, eat,
and drink, and go about all our business, as if we had a self-being and independent,
never thinking of that all-present and quickening Spirit that acts us, moveth in
us, speaketh in us, maketh us to walk, eat, drink, and do all the functions of nature;
like the barbarous people who see, hear, speak, and reason, and never once reflect
upon the principle of all these—a soul within.
[2.] Let us think often of the name of God, his attributes.
(1.) Of his wisdom, that we may compose ourselves to worship, adore him, serve him
according to his will and pleasure, and may admire him in the justice and equity
of his laws, and the excellent contrivance of his providence, that so we may submit
to the directions of the one and the determinations of the other. To the directions
of his word: Can we count God to be a wise God, and refuse his counsel? Doth not
our practice give our profession the lie when we rather walk after our hearts’ counsels,
and the examples and fashions of the world, than observe the course God hath prescribed
to us in the word? Who, then, is thought wise—God or men? So for submission to the determination
of his providence. The flesh would fain be pleased, and therefore quarrelleth many
times at God’s dispensations as harsh and severe; but in good earnest who is wiser—God or men? Do we think we are fitter to sit at the helm, and govern and steer all
affairs, than the wise Creator of heaven and earth? Shall we sit as judges upon
his actions, and think that might have been prevented, this might have been better
ordered, either for God’s interest or our own comfort? Men will be teaching God
how to govern the world; for we prescribe to him as if he did not understand what
were fit for us: he pleaseth us not in his wisest dispensations, and we bear it
out as if we could mend his works: Job xxi. 22, ‘Shall any teach God knowledge?’
Those that disallow of God s proceedings take upon them to be God’s teachers. It
was a blasphemous speech of Alphonsus, Si Deo a consiliis adfuisset in creatione mundi,
multa se consultius ordinaturum—if he had been of God’s counsel when he made the
world, he would have ordered many things better. Many abhor such a gross speech,
yet think almost to the same effect. If they had the governing of the world, such
men should not prosper; such and such things should not be done.
(2.) The name of his power. Oh! think often of that almighty power
that maketh and conserveth all things, that giveth a being to you and every creature,
and will do so to his promises, though never so unlikely; for what cannot he do
that bringeth all things out of nothing by his word? Therefore our confidence in
him should be more strong and steadfast; for why should we have any jealousies and
distrusts of him who is omnipotent? In your greatest wants he is all-sufficient,
and can supply you: Gen. xvii. 1, ‘I am the almighty God; walk before me, and be
thou perfect.’ In your greatest dangers he can deliver you: Dan. iii. 17, ‘Our God
whom we serve is able to deliver us from the burning fiery furnace, and he will
deliver us out of thine hand, O king.’ In your lowest estate he is able to raise you
up: Rom. xi. 23, ‘And they also, if they abide not still in unbelief, shall be graffed
in; for God is able to graff them in again.’ Whatever difficulties oppose themselves
against the thing promised, he can remove them, for nothing is too hard for the
Almighty: Phil. in. 21, ‘He is able to subdue all things to himself.’ How weak and
despicable soever the visible means be, God can work by them: 2 Chron. xiv. 11,
‘It is nothing with thee to help, whether with many, or them that have no power.’
All is alike to omnipotency. Instruments or means may be too great for God’s honour
to be used, never too small or weak for him to work by.
(3.) The name of his goodness. God is infinitely good, effectually
good, independently good, and all-sufficiently good. If good be amiable in our eyes,
so should God be. He hath all that is lovely in the creatures in a more eminent
degree, and therefore our affections, that are scattered to them, should be united
in God. He is the supreme good, and the fountain of all goodness. Oh! how should
we love this God, and that above all things in the world, or else we do not love
him aright. This is that which draweth in your hearts to him, and upon this should
your thoughts dwell. He showed his goodness to you in creation, when he made you
a little lower than the angels; but much more in redemption, when he preferred you
above the angels; for ‘he did not take hold of angels, but took hold of the seed
of Abraham.’ What should you be doing but admiring of this, and showing forth the
virtue and force of this love? ‘God is love, and dwelleth in love,’ 1 John iv. 16.
Oh! shall the paltry things of this world draw off your love from God, who is goodness
itself? Let this prevail with you to lay down all your doating upon the creature,
that you may no more follow the shadow, but cleave to the substance. We owe all
that we are, all that we have, all that we hope for, to his goodness; and therefore
let us consecrate and dedicate ourselves to his service and glory.
2. To study it so as some good may come of it. We should keep
our thoughts on this holy subject—
[1.] Till we admire God. The degree of the saints’ knowledge here
below is only to proceed to admiration: Ps. viii. 1, ‘O Lord, our Lord, how excellent
is thy name in all the earth!’ When we have studied God, silence will be the best
eloquence, and admiration advance him more than speech. Admire the name of his being.
Creatures in their highest glory may be described, an account may be given of them;
but his nature is Wonderful, can be admired, but not told. Admire his wisdom: Ps.
civ. 24, ‘O Lord, how manifold are thy works! in wisdom hast thou made them all.’
Admire his love: Oh, how excellent is thy loving-kindness! Ps. xxxvi. 7; ‘Oh, how
great is thy goodness, which thou hast laid up for them that fear thee, which thou
hast wrought for them that trust in thee before the sons of men!’ Ps. xxxi. 19.
The name of his power: Ps. cxlv. 3, ‘Great is the Lord, and greatly to be praised;
his greatness is unsearchable.’ The object is too big for the faculty: it is a contempt
of God when we think of him and do not admire him. Oh, the riches of his wisdom,
height of his power, breadth of his love!
[2.] Till we make some practical improvement of him; otherwise
to know God is but a vain speculation, a work of curiosity rather than of profit.
By the sight of God the heart must be—
(1.) Drawn off from the creature, self, and sin.
(2.) Drawn unto God.
(1.) Drawn off—
(1st.) From the creature. That is a true sight of God which abaseth
all things beside God, not only in opinion but affection; that attracteth and uniteth
the soul to God, and draweth it off from all created excellences. The sight of God’s
purity darkens the purity of the angels, and staineth the pride of all created glory:
Job iv. 18, ‘Behold, he put no trust in his servants, and his angels he charged
with folly.’ So that is a true sight of God’s excellency that draweth off the heart
from the vain, changeable, and empty shadow of the creature; and God is not truly
amiable to us till this effect be in some measure wrought in us: 1 John ii. 15,
‘Love not the world, neither the things that are in the world: if any man love the
world, the love of the Father is not in him.’ So that our love to God will be known
by the decay of our love to earthly things.
(2d.) From self. A sight of God will best discover thyself unto
thyself, that in the light of God’s glorious majesty thou mayest distinctly behold
thine own vileness and misery. Esaias, when he saw God in vision: Isa. vi. 5, ‘Then
said I, Woe is me. for I am undone, because I am a man of unclean lips, and I dwell in the midst of
a people of unclean lips, and mine eyes have seen the king, the Lord of hosts.’
That is the use he made of this glorious sight: he knew, doubtless, something of
this before, but now is affected as if he had never seen it. The glory of God shining
on him doth not lift him up in arrogancy and conceit of the knowledge of such profound
mysteries, but he is more abased in himself; this light made him see his own uncleanness.
So Job xlii. 5, 6, ‘I have heard of thee by the hearing of the ear, but now mine
eye seeth thee; therefore I abhor myself in dust and ashes.’ As long as it was hearsay,
Job thought himself some thing, and might reflect upon himself and actions with
a kind of complacency and delight; but now he could not look upon himself with any
patience. Self-love maketh us loathe other men’s sins more than our own, and hindereth
us from representing ourselves to ourselves in a true shape. It is the mere speculative
knowledge of God, and science falsely so called that puffeth up; but a true knowledge
of God breedeth self-loathing.
(3d.) From sin: it draweth off the heart. This remembrance will
represent filthiness as filthiness without a covering. Sin is a deformity to God,
as contrariety to his laws, the purity and goodness of his essence, and wisdom of
his laws; yea, an act of rebellion and disloyalty against his sovereignty. Sin still
is greatened by the consideration of God and a reflection upon his nature; as against
his authority, purity, goodness, so there is unkindness, disobedience, and a blot
in it. Well may the apostle say, 3 John 11, ‘He that doth evil hath not seen God.’
(2.) The heart must be drawn unto God by love, fear, and trust;
for unless we meditate upon God to this end, ‘Though we know God, we do not glorify
him as God,’ Rom. i. 21, till your hearts be moved and inclined to love, fear him,
and obey him. His being calls for it, that we should seek after communion with God,
who is such a self-sufficient, all-sufficient, and eternal being. Whom would we
own, or whose favour would we seek? The favour of poor creatures, who are now one
thing, now another? or the favour of God, who can still say, I am that I am! what
I was I am, and I will be what I am? Friends are changeable, their affections dry
up, and they themselves die, and their favour and all their thoughts of doing us
good perish. There is no end of his duration or affection. His attributes call for
love; his power rendereth him the most desirable friend and dreadful adversary.
What more dreadful than power that cannot be resisted, wisdom that none can be hid
from? and what more lovely than his love? Surely if we did study his name, his promises,
and threatenings, it would have more power with us: how would we seek to him, and
submit to his blessed will, and depend on him, as those that have nothing in our
selves, nor anything else in the world had being without him! We would then believe
all opposite powers to be nothing, and wink at either the dreadfulness or loveliness
of the creature, while the eye of our souls is wholly taken up with the sight of
God; our desires would be to him, and our delights in him, and being deadened to
the creature, would wholly cleave to him.
Doct. 3. Those that have spiritual affections will take all occasions
to remember God’s name. In adversity, for their comfort: Isa. xxvi. 8, 9, ‘Yea, in the way of thy judgments,
O Lord, have we waited
for thee: the desire of our soul is to thy name, and to the remembrance of thee:
with my soul have I desired thee in the night; yea, with my spirit within me will
I seek thee early;’ Isa. l. 10, ‘Who is among you that feareth the Lord, that obeyeth
the voice of his servant, that walketh in darkness and hath no light? let him trust
in the name of the Lord, and stay upon his God.’ In prosperity, for a regulation
and restraint to their affections, that they might not too freely run out on the
creature to the wrong of God. It is said of the wicked, Ps. lv. 19, ‘Because they
have no changes, therefore they fear not God;’ but God’s children remember him in
their comforts: Deut. viii. 10, 11, ‘When thou hast eaten and art full, thou shalt
bless the Lord thy God for the good land which he hath given thee; beware that thou
forget not the Lord thy God;’ so ver. 18, ‘Thou shalt remember the Lord thy God,
for he it is that giveth thee power to get wealth.’ In company they will be speaking
of God: Eph. v. 4, ‘ἀλλὰ εὐχαριστία, but rather giving of thanks.’ Alone they
will be thinking of God; so that when they are alone, they are not alone; God is
with them in their solitude: John xvi. 32, ‘Behold, the hour cometh, yea, is now
come, that ye shall be scattered every one to his own, and shall leave me alone;
and yet I am not alone, because the Father is with me.’ By day they redeem time,
God’s statutes are their songs; by night when they cannot sleep: ‘When I awake I
am still with thee,’ Ps. cxxxix. 18. Oh, what an advantage it is to have the heart
thus thronged with thoughts of God in the night! When others sleep, good men are
awake with God.
1. Observe this, that which David speaketh of himself was a secret
duty. Those duties which we perform in secret, and wherein we avoid the applause
of men, are most sincere, and by them many times we obtain most blessing: Mat. vi.
6, ‘Thy Father, which seeth in secret, shall reward thee openly.’ David was the same
in secret that he was in the light. Other witnesses of our respect to God we need
not than God himself: it is enough that he seeth us and approveth us. Our desire
and scope should be to please him, not to appear devout to men, or to be esteemed
as such by them. Therefore, besides public ordinances, we should give ourselves
to spiritual exercises in secret.
2. This was a spiritual duty transacted in the heart by his thoughts.
The darkness of the night doth riot hinder the delight of the soul; it is day within
though night without. When a child of God shall see God, and be seen of him, though
the sun shineth not upon the world, it is enough, their hearts are enlightened with
God’s Spirit.
3. It was a duty done ἀκαίρως, unseasonably to a vulgar eye. When
others were buried in sleep, David would awaken sometimes to remember God. It is
their solace; and spiritual affections and heroical grace must not be limited to
the ordinary dull way of expressing duty to God. They have special affections and
special dispensations: Ps. lxiii. 6, ‘My soul shall be satisfied as with marrow
and fatness, when I remember thee on my bed, and meditate of thee in the night-watches.’
4. It is not unseasonable. In the night, without distraction,
we can more freely command our thoughts, for the senses being exercised, scatter the mind to several objects: Job xxxv. 10, ‘None saith,
Where is God, my maker, who giveth songs in the night?’ That is matter of rejoicing
and comfort to poor oppressed creatures. So Ps. xlii. 8, ‘I will sing of his loving-kindness
in the day-time, and in the night his song shall be with me.’ Day and night he was
filled with a sense of God’s love. The reasons are—
[1.] They are fitted for it, having knowledge and a deep impression
of the majesty of God upon their hearts: ‘My reins instruct me in the night-season,’
Ps. xvi. 7. These things that make a deep impression in the day, the thoughts will
return upon in the night; now God and his words are impressed upon them.
[2.] They delight in it: Ps. civ. 34, ‘My meditation of him shall
be sweet; I will be glad in the Lord.’ They delight themselves in beholding the
face of God, though not by immediate vision, yet by meditation. They are so affected
with thoughts of his excellency, goodness, kindness, that it is their solace to
draw their hearts off from all things and persons in the world to that divine object.
[3.] They profit by it. (1.) As to comfort, it easeth us of many
sorrowful, troublesome, and weary thoughts. We must fetch our comforts from God;
the divine nature is the first fountain of them, therefore called ‘the God of all
comfort,’ 2 Cor. i. 3. (2.) As to duty and obedience. The reasons of our duty and
subjection are most enforced from the nature of God; therefore the more we remember
the nature of God, the more we are quickened to obedience: there we see his infinite
power, supreme authority, exact holiness, tender love: ‘Let the potsherds of the
earth contend with one another,’ Isa. xlv. 9. Our business is to keep God our friend.
He hath two properties that make him most comfortable or most terrible, according
as he is at peace or war with us eternity and omnipotency.
Use. Let us take more occasions to think of God, and that with
admiration. Many take no more notice of him than if he were not at. all; but let
us take all occasions: Ps. iv. 4, ‘Commune with your own hearts upon your bed.’
All the time we can spare from our necessary, civil, and natural actions should
be employed in calling to mind what we have seen, or heard, or felt of God. A loathness
and backwardness to this duty is an ill sign.
SERMON LXIII.
This I had, because I kept thy precepts.—Ver. 56.
IN this psalm the dependence of the verses is neither to be neglected,
nor too curiously sought after. Many of the sentences have no other connection than
pearls upon the same string, though some are as links in the same chain, fastened
one to the other by an apt method and order. The design of the penman was to cast
all his experiences into the order of the Hebrew alphabet; and as there are in the
Hebrew twenty-two letters, so twenty-two parts or octonaries. Each octonary beginneth
with the same letter. This sentence which I have read seemeth to be independent of the preceding verse, and is the sudden
effusion or eruption of a gracious heart engaged in the meditation of the fruit
of obedience: ‘This I had, because I kept thy precepts.’ In the words you have—
1. David’s assertion of his integrity, I have kept thy precepts.
2. The gain of this course indefinitely proposed, this I had.
3. The link between both in the causal particle, because. David
doth not here tell you what he had, but this and that: this hope, this comfort,
this quickening, this deliverance; all this I had; that is, whatever is good and
comfortable. The feminine pronoun Zeth is put neutrally, the Hebrew wanting the
neuter gender.
The points are two:—
First, He that continueth faithful in a course of obedience will
find at length that it will turn to a good account.
Secondly, That it is of great use to observe what good cometh
to us by keeping close to God’s ways.
For the first point, he that continueth faithful in a course of
obedience will find at length that it will turn to a good account. Here three things
are to be explained:—
1. What it is to keep God’s precepts.
2. What is the good that accrueth to us thereby.
3. The connection between both these, or the reasons and grounds
upon which we may expect this good.
1. Let us inquire what it is to keep God’s precepts. The phrase
is often used in scripture, implying a diligent observance of it, and obedience
thereunto. The term keep relateth to a charge or trust committed to us. Look, as
on our part we charge Christ with our souls—2 Tim. i. 12, ‘I know that he is able
to keep that I have committed to him’—so Christ chargeth us with his word, that
we may be chary and tender of it. We charge him with our souls, that he may sanctify
and save them in his own day; so he chargeth us with his precepts, that we may lay
them up in our hearts, and observe them in our practice. As we would have Christ
to be faithful to his trust, so should we be in ours, and that even to a tittle:
James ii. 10, ‘Whosoever shall keep the whole law, and yet offend in point, he is
guilty of all.’ Now, there is a twofold keeping of God’s precepts—legal and evangelical.
[1.] The legal keeping, that is when we keep and perform the commandments
so exactly as is answerable to the rigour of the law. What is that? The law requires
perfect and absolute obedience, without the least failing in any one point: Gal.
iii. 10, ‘Cursed is he that continueth not in all things that is written in the
book of the law to do them.’ The least offence, according to that covenant, layeth
us open to the curse; as for one sin once committed the angels were turned out of
heaven, and Adam out of paradise. In this sense there is no hope for us.
[2.] There is an evangelical keeping God’s precepts, and that
is filial and sincere obedience; and so they are said to keep God’s precepts, not
they who have no sin in them, but they who study to be free from sin, and desire
to please God in all things. David had many failings, and some of them of a high
nature; yet he saith, I have kept thy precepts. His purpose and endeavour was to
please God in all things. The apostles had many failings; they were weak in faith,
passionate, full of revenge, calling for fire from heaven; a great many failings
we may find upon record against them; yet Christ returneth this general acknowledgment:
John xvii. 6, ‘They have kept thy word.’ God accepteth of our endeavours; when our
defects are repented of, he pardoneth them: James v. 11, ‘You have heard of the
patience of Job;’ and we have heard of his impatience too, his cursing the day of
his birth, and his bold expostulation with God; but God putteth his finger upon
the scar, and mentions that which is commendable. This sincere obedience is known
by our endeavours after perfection, and our repentance for defects. For let me tell
you here, that perfect obedience is required under the gospel: the rule is as strict
as ever it was, but the covenant is not so strict. The rule is as strict as ever
it was; we are still bound to perpetual, personal, and perfect obedience, otherwise
our defects were no sins: ‘For where there is no law, there is no transgression,’
Rom. iv. 15. But the covenant is not so strict. This perfect obedience is not so
indispensably required under the sanction and penalty of the old covenant; for the
gospel, though it alloweth or approveth of no sin, yet it granteth a pardon of course
to some sins as they are retracted by a general repentance. As sins of infirmity,
such as are sins of ignorance, which had we known we would not have committed; and
sins of incogitancy and sudden surreption, which may escape without observation
of them; and sins of violent temptation, which by reason of some sudden assault
sway our passions against the right rule; such sins as do not arise out of an evil
purpose of the mind, but out of human frailty; they are consistent with an interest
in this covenant, which alloweth a means of recovery by repentance, which the law
doth not. The law for one offence once committed doth condemn a man without leaving
him any way or means of recovery; but the gospel saith, ‘I came to call sinners
to repentance,’ Mat. ix. 13. It accepteth repentance, and doth not cast men off
for sins of infirmity. Where there is a general purpose to please God, and a hearty
sorrow when we offend him, this is the sincerity which the gospel accepteth of.
In the law, complete innocence is required; in the gospel, repentance is allowed:
and so he is said to keep God’s statutes that doth not voluntarily and impenitently
go on in a course of known sin.
2. Let me now show the good that cometh to us thereby. David saith
indefinitely, ‘This I had;’ not telling us what good or privilege it was, only in
the general it was some benefit that accrued to him in this life. He doth not say,
This I hope for, but, This I had. And therefore I shall not speak of the full reward
in the life to come. In heaven we come to receive the full reward of obedience.
But a close walker, that waiteth upon God in a humble and constant obedience, shall
have sufficient encouragement even in this life. Not only he shall be blessed, but
he is blessed; he hath something in hand as well as in hope. As David saith in this
119th Psalm, not only he shall be blessed, but he is blessed. As they that travelled
towards Zion, they met with a well by the way: Ps. lxxxiv. 6, ‘Who passing through
the valley of Baca, make it a well: the rain also filleth the pools.’ In a dry and
barren wilderness through which they were to pass, they were not left wholly comfortless, but met with a well or cistern; that
is, they had some comfort vouchsafed to them before they came to enjoy God’s presence
in Zion, some refreshments they had by the way. As servants, that beside their wages
have their vails, so, besides the recompense of reward hereafter, we have our present
comforts and supports during our course of service, which are enough to counter
balance all worldly joys, and the greatest pleasures that men can expect in a way
of sin. Let me instance in the benefits that believers find by walking with God
in a course of obedience, that every one can say, ‘This I had, because I kept thy
precepts.’
[1.] Peace of conscience, a blessing not to be valued; and this
we have because we keep his precepts: Isa. xxxii. 17, ‘The work of righteousness
shall be peace, and the effect of righteousness quietness and assurance for ever.’
They shall be free from those unquiet thoughts wherewith others are haunted. A wicked
man’s soul is in a mutiny, one affection warreth against another, and all against
the conscience, and conscience against all; but in a heart framed to the obedience
of God’s will there is peace. Pax est tranquillitas ordinis—when every thing keeps
its place there is peace; when the elements keep their place, and the confederacies
of nature are preserved, then there is peace: so when a man walketh in a holy course
there is peace; when the thoughts and affections are under rule and government,
there is a serenity and quiet in the soul. Now, this is never brought to pass in
the soul but by obedience and holy walking according to the rule of the new creature:
Gal. vi. 16, ‘As many as walk according to this rule, peace and mercy shall be upon
them, as upon the whole Israel of God.’ Such an accurate and orderly life is the
only way of obtaining this peace and harmonious accord in the soul. So Ps. cxix.
165, ‘Great peace have they that love thy law, and nothing shall offend them:’ not
only peace, but great peace—a peace that passeth all understanding, a peace better
felt than expressed; and this resulteth from obedience, or the government of our
hearts and ways according to the will of God. Look, as cheerfulness and liveliness
accompanieth perfect health, or the tunable motion of the spirits in the body, so
this serenity and quiet in the soul, the regular and orderly motion of our faculties;
there is a sweet contentment of mind resulting from it. ‘The peace of God shall
keep your hearts and minds through Jesus Christ.’ In a troublesome world we need
to have our hearts and minds kept and guarded from assaults of temptations, and
diffident vexing cares and fears; and therefore it is mightily necessary in those
times to get the peace of God, without which the soul is upon the rack. Oh, this
sweet peace and calm that is in our hearts in the midst of all tempests and tossings
from without! A man is provided and fortified against the apprehension of injuries,
troubles, dangers, and those heart-cutting cares which otherwise are apt to seize
upon us. This a believer can say, This peace of conscience I had in the midst of
all the troubles from without. Now this peace others cannot have: Isa. lvii. 21,
‘There is no peace, saith my God, to the wicked:’ they have not this inward tranquillity
and serenity of mind; their affections are so unruly, and their consciences so unquiet,
they are never able to rest.
But how can this be? None seem to be less troubled
than wicked men. I answer—There is a difference between a dead sea and a calm
sea; a stupid conscience: they may have, but not a quiet conscience: their consciences
are stupefied by drenching their souls in worldly delights and pleasures; but the
virtue of this opium is soon spent, their consciences are easily awakened by the
convictions of the word, the sting of afflictions, the agonies of death. Well, then,
this may the composed heart say, I had this peace, this serenity of mind, because
I kept thy precepts.
[2.] Next to peace of conscience there is joy in the Holy Ghost;
this is the fruit of peace, as peace is the fruit of righteousness: Rom. xiv. 17,
‘The kingdom of God consisteth not in meat and drink, but in righteousness and peace,
and joy in the Holy Ghost.’ First righteousness, and then peace, and then joy in
the Holy Ghost. As joy of heart and gladness is the fruit of temporal or civil peace,
when every man may sit under his own vine and his own fig-tree, and reap the fruit
of his labour without the danger of annoyance; so now, when a man can enjoy himself
as being reconciled to God, or being at peace with him, and hath tasted of the clusters
of Canaan, he can ‘rejoice in hope of the glory of God,’ Rom. v. 11. This is that
joy in the Holy Ghost which God doth graciously dispense to those that obey his
word and hearken to the motions of his Spirit. Oh! how may a believer triumph and
say, ‘This I had because I kept thy precepts!’ Joy is the fruit of holiness, and
the oil of grace maketh way for the oil of gladness: Ps. cxix, 14, ‘I rejoiced in
the way of thy testimonies more than in all riches.’ David experienced the joys
of obedience, and the joys of a crown: now saith David, ‘I rejoiced in the way of
thy testimonies more than in all riches:’ not in the contemplation, but in the way.
This was a joy that did result from practical obedience, which is more than the
possessions and treasures of the world. Many picture religion in their fancies with
a sour and austere face, and think it inviteth men to nothing but harsh and unpleasant
courses. Oh, no! It inviteth you to the highest contentment the creature is capable
of, the joy in the Holy Ghost, which is ‘unspeakable and glorious.’ A sensualist,
that runs after the dreggy delights of the flesh, is the veriest fool in the world;
for he can never have any true joy, it is but frisks of mirth (while conscience
is asleep), but when it is gone, it leaveth a sting behind it.
[3.] Increase of grace. This is another benefit we get by keeping
God’s precepts: ‘They go from strength to strength,’ Ps. lxxxiv. 7; as they that
went to the feast at Jerusalem; they went from troop to troop; so they are brought
forward in their way to heaven. God, that punisheth sin with sin, rewardeth also
grace with grace. The one is the most dreadful dispensation that God can use. When
men have gone on in a course of sin, God often punisheth one sin with another, so
that they are plunged deeper and deeper every day in the gulf of profaneness. But
it is most comfortable when godliness increaseth upon our hands, and God is still
perfecting his own work in us: Rom. vi. 19, ‘As you have yielded your members servants
to uncleanness, and to iniquity unto iniquity, so now yield your members servants
to righteousness unto holiness.’ It standeth us upon to observe the growth of grace,
as we were formerly conscious of the growth of sin. Shall we be more earnest to damn ourselves than to save ourselves? There
is no man but in his carnal estate might observe how he departed from God by degrees,
and his heart was hardened by degrees. At first he had some light and conscience,
till he sinned it away and turned his back upon the ordinances, which might revive
it and keep it awake; and then his sin betrayed him further and further into a customary
course of profaneness. I say, a carnal man may trace the growth of sin in his own
heart step by step, and say, ‘This I had because I slighted such a check of conscience,
despised such an ordinance, fell into such an enormous practice:’ for God forsaketh
none till they first forsake him. So may a child of God trace his gradual increase
in holiness: this I had by hearkening to the counsel of God at such a time against
the reluctancy of my flesh. There is no duty recovered out of the hands of difficulty
but bringeth in a considerable profit to the soul: Prov. iv. 18, ‘The way of the
just is a shining light, which shineth more and more to the perfect day.’ Look,
as the day decreaseth the night increaseth, till it cometh to thick darkness; so
by every sin men grow worse and worse, till at last they stumble into utter darkness.
But the way of the just is a growing light; it increaseth always into more durable
resolutions and exact practice of godliness, till it come to the high noon of perfection.
David taketh notice of the fruit of obedience: Ps. xviii. 24, ‘The Lord accept of
me according to the cleanness of my hands.’
[4.] Another benefit that we have is many gracious experiences
and manifestations of God vouchsafed to us in the way of obedience. In the present
world God and believers are not strange to one another; a man that walketh close
with him will meet him at every turn: Ps. xvii. 15, ‘As for me, I will behold thy
face in righteousness.’ The Psalmist there preferreth his present condition before
the greatest happiness of carnal men. Why? Because he had opportunity of beholding
the face of God, or enjoying the comforts of his presence. But how? In righteousness,
in a strict course of obedience. If God be a stranger to others, they may thank
themselves: John xiv. 21, ‘He that hath my commandments, and keepeth them, he it
is that loveth me; and he that loveth me is loved of my Father, and I will love
him, and manifest myself to him.’ Holiness is the only way to clear up our right
to these great comforts of the gospel; and if you would get experience of them,
make conscience of obedience, and be exact and punctual with God, and you will not
want your refreshments and visits of love, and expressions of his grace and favour
to you: those sensible proofs and manifestations God will not give to us but in
a way of obedience; so the promise runneth, ‘He that hath my commandments, and keepeth
them, to him will I manifest myself:’ so ver. 23, ‘If a man love me, and keep my
commandments, my Father will love him, and we will come to him, and take up our
abode with him.’ These are taken into sweet fellowship and communion with God, and
the blessed Trinity will take up their abode in his heart. But pray, mark, Christ,
that is so tender and willing to communicate the influences of his grace, yet standeth
upon his sovereignty, and therefore still insisteth upon keeping his precepts, if
they would par take of his comforts.
[5.] Protection in their work. They are under the special care
and conduct of his providence while they keep his precepts: ‘He keepeth them as
in a pavilion; thou shalt hide them in the secret of thy presence from the pride
of men,’ Ps. xxxi. 20. And who are they that are kept? Those that fear him and trust
in him,’ ver. 19. Pray, mark, when they had no visible defence, when they seemed to
be left open as a prey to the oppressions and injuries of their potent adversaries,
yet there is a secret guard about them, and they are kept the world knoweth not
how: God’s favour and providence is their sure guard and defence. Whatever contentious
and proud men design and threaten against them, yet they never have their full will
upon them. Many a child of God hath ridden out the storm, and may come and say ‘This I had, because I kept thy precepts.’ This it is to keep close to God and hold
fast our integrity. Elsewhere the Lord expresseth himself to be ‘a wall of fire
round about his people,’ Zech. ii. 5, which should affright at a distance, and consume
near at hand. In those countries, when they lay in the fields, they made fires about
them to keep off the wild beasts; so God, when he seeth it fit to excuse his people
from trouble, he can in the most unsafe times, and when they are weakest, protect
them by his secret hand, bridling their enemies and making their attempts ineffectual.
Satan is sensible of this privy guard: Job i. 10, ‘Hast thou not made a hedge about
him, and about his house, and about all that he hath on every side?’ The world seeth
not this invisible guard, but the devil seeth it. There is no gap open for mischief
to enter and break in upon them. This can God do when he pleaseth; and a man that
holdeth fast his integrity, and goeth on in his duty referring himself to God’s
keeping, shall have experience of it, and when the danger is over, say, ‘This I had, because I kept
thy precepts.’
[6.] In public and common judgments God maketh a difference; and
some of his choice ones are marked out for preservation, and are as brands plucked
out of the burning, whilst others are consumed therein. This is done oftentimes,
I cannot say always. The Jews have a proverb that two dry sticks may set a green
one on fire: a good man may perish in the common judgment, that is the meaning of
the proverb. And sometimes their condition may be worst; as Jeremiah: the whole city
was besieged, and he in the dungeon. Chaff and corn is threshed in the same floor, but the corn is ground and baked. But this is
the best way we can take to be hid in the common calamity, though there be not an
absolute certainty; for the comfort is but propounded with a possibility: Zeph.
ii. 3, ‘Seek righteousness, seek meekness; it may be ye shall be hid in the day
of the Lord’s anger.’ Though God hath a peculiar eye to the godly, yet their temporal
safety is not put out of all doubt; it may be, or it may not be; but their eternal
comforts are sure and safe. Yet strict and humble walking is the only way; and in
some cases God showeth that there shall be a distinction between Ins people and
others, and when others are overwhelmed, they shall be preserved; as Eccles. viii.
12, ‘Surely I know it shall be well with them that fear the Lord, which fear before
him; but it shall be ill with the wicked;’ and Isa. iii. 10, ‘Say unto the righteous
it shall be well with him, for they shall eat of the fruit of their doings; but say unto the wicked it shall be ill with them, for the work of
his hands shall be given to him;’ and Jer. xv. 11, ‘Verily it shall be well with
this remnant: I will cause the enemy to treat them well in the day of evil and affliction.’
All these places speak of delivering them from trouble, or moderating the trouble
to them. If there be an uncertainty in the thing, yet a probability; but whenever
it is done, it is a singular favour, and we must own it as the fruit of obedience:
‘This I had, because I kept thy precepts.’ We must expect the temporal reward of
godliness with much submission, and venture upon his providence.
[7.] So much of sanctified prosperity as shall be good for them:
Mat. vi. 33, ‘First seek the kingdom of God, and the righteousness thereof, and
these things shall be added.’ God will cast them into the bargain; and though he
may keep them low and bare, yet ‘no good thing will he withhold,’ Ps. lxxxiv. 11.
So that a child of God surveying all his comforts may say, This and that and the
other mercy I had from the Lord’s grace; these comforts and these deliverances came
in ‘because I kept thy precepts.’
3. The next thing is to show you what connection there is between
these two, obedience and this good, or the reason of the Lord’s dealing thus.
[1.] God doth it partly out of his general justice, as he is governor of the world: his holy nature doth delight in holiness, and therefore it is
requisite, ut bonis bene sit, et malis male—that it should be well with them that
do well, and evil with them that do evil, and such dealing a man should have from
God as he dealeth out to God: Ps. xviii. 25, 26, ‘With the merciful thou wilt show
thyself merciful, and with the upright thou wilt show thyself upright, and with
the pure thou wilt show thyself pure, and with the froward thou wilt show
thyself
froward.’ In the general, that it should be well with the righteous, and ill with
the wicked; there is an argument in the governing justice of God: but then, to come
to particulars, that it should be so ill with the wicked, here is
exacta ratio justi;
but that it should be so well with men imperfectly righteous, this is moderate justice
mixed with undeserved mercy.
[2.] There is his gracious promise and covenant; heaven and earth
are laid at the feet of godliness: 1 Tim. iv. 8, ‘Godliness hath the promise of
this life and that which is to come.’ Something during our service in this world.
The second point is, that it is of no small benefit to see and
observe what good we have by obedience to God.
1. It will increase our esteem of his grace. That the little and
slender obedience that we yield to his law should have such respect and acceptance
with him as to be recompensed with so much peace, and comfort, and protection, and
so many blessings: ‘Lord, what am I, and what is my father’s house?’ Oh, what a
good master have we! When the saints are crowned, they cast their crowns at the
Lamb’s feet, Rev. iv. 10. We hold all by his mercy: Luke xvii. 10, ‘When we have
done all, we are unprofitable servants;’ not in compliment, but in truth of heart,
we are unprofitable servants. That God should respect us, it is not for the dignity
of the work, but merely for his own grace.
2. It is of use that we may justify God against the reproaches
and prejudices of carnal men, who think God is indifferent to good and evil, and
that all things come alike to all, that it is in vain to be strict and precise,
that there is no reward to the good: Mal. iii. 14, ‘It is in vain to
serve God, and what profit is it that we have kept his ordinances?’ Yea, the temptation
may befall God’s own children, and be forcibly borne in upon their hearts: Ps. lxxiii.
13, ‘Verily I have cleansed my hands in vain.’ We think all is lost labour. Now,
to produce the sweet consolations of God, and his temporal supplies, and the manifold
blessings bestowed upon us, it is a good stay to our hearts, and enables us to justify
God against the scorns and reproaches of the world.
3. It is of use to check our murmurings. If we endure anything
for God, we are apt to repine, and pitch upon that evil we receive from his hand,
passing over the good. A little evil, like one humour out of order, or one member
out of joint, disturbeth the whole body; so we, by poring upon the evil we endure,
pass over all his other bounty: Mal. i. 2, ‘Wherein hast thou loved us?’ God cannot
endure to have his love suspected or undervalued; and yet people are apt to do so
when dispensations are anything cross to their desires and expectations. But now
it is a great check, to consider that if we have our troubles, we have also our
consolations; and we should rather look upon the good that cometh to us in pleasing
God, than the temporal and light afflictions we meet withal in his service: Job
ii. 10, ‘Shall we receive good at the hands of God, and not evil?’
4. It is an encouragement to us in well-doing, the more proofs
and tokens we have of his supportation. We are wrought upon by the senses; as Jer.
ii. 19, ‘Thine own wickedness shall correct thee, and thy backslidings reprove thee:
see what an evil and bitter thing it is to for sake the Lord;’ and ver. 23, ‘See
thy way in the valley, and know what thou hast done.’ As parents, when their children
smart for eating raw diet, they upbraid them with it: It is for eating your green
fruit; so doth the Lord come to his people: Now you see the evil of your doings.
So, on the contrary, it doth engage us to strict walking to see how God owneth it;
so doth God appeal to us by experience: ‘Have I been a land of darkness to you, or
a barren wilderness?’ Jer. ii. 31; Micah ii. 7, ‘Do not my words do good to them
that walk uprightly?’ Look about you, survey all your comforts; did sin procure
these mercies, or godliness? Have you not found sensible benefit by being sincere
in my service?
Object. But is this safe, to ascribe the comfort and blessings
that we have to our own obedience? Is it not expressly forbidden, Deut. ix. 4, ‘Say
not in thy heart, For my righteousness hath the Lord brought me to possess the land’?
Ans. 1. David doth not boast of his merits, but observeth God’s
mercy and faithfulness in the fruits of obedience. There is his mercy in appointing
a reward for such slender services: Gal. vi. 16, ‘As many as walk according to this
rule, peace and mercy be upon them.’ All the comfort we have is from mercy; yea,
undeserved mercy. Those that walk according to this rule stand in need of mercy.
Their peace and comfort floweth from mercy; they need mercy to cover the failings
they are conscious to in their walkings. And then consider his truth and faithfulness. The reward of well-doing cometh not
by the worthiness of the work, but by virtue of God’s promise: ‘His word doth good
to them that walk uprightly,’ Micah ii. 7. God hath made himself a debtor by his
promise, and oweth us no thanks for what we can do; it is only his gracious promise.
Ans. 2. David speaketh not this to vaunt it above other men, but
to commend obedience, and to encourage himself and invite others by remembering
the fruits of it. There is a great deal of difference between carnal boasting and
gracious observation. Carnal boasting is when we vaunt of our personal worth; gracious
observation is when, for God’s glory and our profit, we observe the fruits of obedience,
and the benefits it bringeth along with it. That God never gave us cause to leave,
but to commend his service, and, by what we have found, to invite others to ‘come
and taste that the Lord is gracious.’
Use 1. To encourage us in the ways of the Lord and keeping of
his precepts. It is no unprofitable thing: before we have done we shall be able
to say, ‘This I had, because I kept thy precepts.’ Two things God usually bestoweth
upon his people—a tolerable passage through the world, and a comfortable going out
of the world; which is all a Christian needeth to care for: here is only the place
of his service, not of his rest.
1. He shall have a tolerable passage through the world. A child
of God may have a hard toilsome life of it, but he hath his mixtures of comfort
in his deepest afflictions; he hath peace with God, that keeps his heart and mind,
and maketh his passage through the world tolerable, because God is engaged with
him: 1 Cor. x. 13, ‘Faithful is he that hath called you, who will not suffer you
to be tempted above what you are able to bear.’ He is freed from wrath, and hath
his discharge from the curse of the old covenant; he is taken into favour with God,
and hath as much of temporal relief as is necessary for him; his condition is made
comfortable to him.
2. A comfortable passing out of the world: Isa. xxxviii. 3, ‘Remember,
O Lord,’ saith Hezekiah, ‘I have walked before thee with an upright heart.’ When you
lie upon your death-beds, and in a dying hour, how comfortable will this be, the
remembrance of a well-spent and well-employed life in God’s service! They that wonder
at the zeal and niceness of God’s children, when they are entering into the other
world, they cry out then, Oh, that they had been more exact and watchful! Oh, that
they might die the death of the righteous! They should live so. Men then have other
notions of holiness than ever they had before. But, Christians, here is your comfort;
the word of God, that hath been your rule, is now your comfort and cordial, and
stands by you to the very last.
Use 2. To persuade us to observe the difference between the ways
of God and the ways of sin. When a man cometh to cast up his account on the one
side and on the other, oh what a difference is there! Certainly there will a time
come when you must cast up your account and use this recollection, either when your
eyes are opened by grace in conversion, or when your eyes are opened by punishment.
On sin’s side consider, when you look back to what is past—(the Lord grant you may
make this reflection!)—Rom. vi. 21, ‘What fruit had you in those things whereof you are now ashamed?’ You cannot look back
without horror of conscience; as the unclean person, when he looketh back, and considereth
that his flesh and body is consumed by sin, Prov. v. 11-13. He speaketh there of
some noisome disease that hath gotten into his body. But then, on the other side,
the side of godliness, ‘This I had, because I kept thy precepts,’ Oh! what peace,
what serenity of mind, what hopes of eternal life, what comfortable entertainment
shall you have in heaven! Determine before hand what it will come to. Thus you see
the difference between a sinful and godly course.
SERMON LXIV.
Thou art my portion, Lord: I have said that I would keep thy words.—Ver. 57.
DAVID doth in this place make out his right and title, ‘Thou art
my portion, O Lord,’ &c. Here is—
1. David’s protestation, thou art my portion, O Lord.
2. David’s resolution, I have said that I would keep thy words.
In the first of these, in David’s protestation, you may take notice
of his claim, and of the sincerity of it.
1. Of his claim to God, ‘Thou art my portion.’ A part or portion,
in the original use of the word, signifies a less quantity taken from a greater;
a part is used in opposition to the whole. But with respect to the matter in hand,
it is not used in such a sense, but for our lot and happiness; not
sensu mathematico,
not with reference to a whole, but politico et forensi, with respect to choice,
interest, and possession; and the allusion is taken either from the distribution
of the land of Canaan, where every one had his portion appointed to him by lot,
and measured to him by rod and lines: therefore it is said, ‘The lines are fallen
to me in pleasant places, yea, I have a goodly heritage;’ or else it is an allusion
to the partage of an ordinary estate, where every child hath his portion assigned
him to live upon. Thus he lays claim to God himself.
2. The sincerity of this claim may be gathered, because he speaks
by way of address to God. He doth not say barely, ‘He is my portion,’ but challengeth
God to his face, ‘Lord, thou art my portion.’ Elsewhere it is said, Lam. iii. 24,
‘The Lord is my portion, saith my soul.’ There he doth not speak it by way of address
to God, but he adds, My soul saith. But here to God himself, who knows the secrets
of the heart. To speak thus of God to God argues our sincerity, when to God’s face
we avow our trust and choice; as Peter, John xxi. 17, ‘Lord, thou knowest all things;
thou knowest that I love thee;’ he appeals to God’s omnisciency; such an appeal
is there to God for the truth of this assertion; as in that other place, when the
believing soul lays claim to God, the integrity of that claim is also asserted,
not only by the lips or mouth, but also the soul. There is oratio mentalis, vocalis,
vitalis: there is the speech of the heart, in the real inclination of it; and the speech of the tongue, in outward profession;
and the speech of the life, by answerable practice. All three must be joined together;
what the tongue utters, the heart and life must consent to. All will say, God is
their portion; but it is not what the tongue says, but what the heart saith; and
what the heart saith will appear in the course of your actions; there is the real
proof and evidence of it. Thus much for David’s protestation, ‘Thou art my portion,
O Lord;’ he speaks to God himself.
Secondly, Take notice of David’s resolution, ‘I have said that
I would keep thy word.’ It is good to see what kind of inference the saints draw
from this principle, that God is their portion. Sometimes they infer thence dependence
upon God, sometimes subjection and obedience to him; for this principle doth not
only establish our comfort, but our duty. Sometimes to establish dependence: Lam.
iii. 24, ‘The Lord is my portion, saith my soul; therefore will I hope in him.’
I will look for all from him, live upon him as a man doth upon his portion. But
here David infers duty and obedience: ‘I have said that I would keep thy words.’
In this resolution we may observe—
1. The formality or manner of making, I have said: it is by way
of practical decree.
2. The matter of it, I will keep thy words.
1. For the formality or manner of it, ‘I have said,’ I decreed
within myself, I have fully concluded; here was not a light or inconsiderate purpose,
but such as was deliberate, fixed, a practical decree upon a debate. Whoever would
enter upon a strict course displeasing to flesh and blood, must seriously consider
and then fixedly determine: deliberation and determination are both necessary. There
must be consultation or deliberation, that he may sit down and count the charges;
otherwise, if profession of godliness be lightly taken up, it will be as lightly
left. Then there must be determination, or binding the heart by firm purpose; and
if we join the next verse, supplication or begging God’s strength, then all is done.
Now this firm purpose I have said will help against inconstancy, or against backwardness
or unreadiness of heart. Against inconstancy: Many good motions we start, but they
die away for want of corning to a resolution, or issuing forth a practical decree
for God: James i. 8, ‘A double-minded man is unstable in all his ways.’ But David,
when he had considered all things, then ‘I have said that I will keep thy words;’
he was fully resolved. Then it will help against laziness, listlessness, and backwardness
of heart. David, when he was grown shy of God, and his heart hung off from him,
some great distemper was upon his soul, and he was loath to look God in the face,
what course did he take then? He issues forth a practical decree: Ps. xxxii. 5,
‘I said, I will confess my sins unto the Lord.’ He thrusts himself forward, and
charges himself to go to God: I am resolved I will break off silence, and open my
case to God. Thus we must excite ourselves by renewing a decree in the soul; determine,
I will do thus and thus for God, whatever comes of it.
2. For the matter, ‘I will keep thy words.’ Keeping God’s word
notes an exact and tender respect, when a man keeps it as a jewel, as a precious treasure, that it may not be hazarded; or keeps it
‘as the apple of his eye,’ Prov. vii. 2. The eye is soon offended with the least
dust; BO when we are chary of the word of God, loath to offend God in anything,
then are we said to keep his word.
Two points lie clear in the text:—
1. That God alone is the godly man’s portion.
2. That those which have chosen God for their portion will manifest
it by a fixed resolution and strict care of obedience.
It must needs be so; if God be his portion, his great business
will be to keep in with him.
Doct. 1. That God alone is the godly man’s portion.
This will
appear by scripture and by reason.
1. By scripture: Ps. xvi. 5, ‘The Lord is the portion of mine
in heritance and of my cup.’ There is a double metaphor; first, an allusion to the
shares of the land of Canaan, so God is the portion of mine inheritance, saith David;
and an allusion to the manner of a feast, where every man had his allowance of meat
set by his cup: but snares and brimstone are said to be the portion of a wicked
man’s cup. As every man had his allowance set by his flagon of wine, especially
in a solemn feast, so God is the portion of my cup. So Ps. lxxiii. 26, ‘The Lord
is the strength of my heart, and my portion for ever, when my flesh and my heart
faileth,’ that is, when my body yields to the decay of nature; yea, when all our
courage seems to be lost, borne down by difficulties that we endure in the flesh,
God is a portion that will never fail.
2. To give some reasons of it. It will appear to be so—
[1.] By considering what is requisite to a man’s portion.
[2.]
Why a godly man looks upon God under this notion.
First, If a man were left to his
free choice, what he would choose to take for his portion; not what is his portion
in his strait, when he can have no better, but if he were left to his free choice:—
1. He would require that it be something good, or apprehended
to be so.
2. That it be something to which he hath a title and interest,
to which he can lay claim, or is in possession or expectation of according to right.
3. He would choose that which is suitable to the capacities, necessities,
and desires of him whose portion it is.
4. That it be sufficient to supply all his wants, so as he may
live upon it.
5. That it be such a thing wherein he may find satisfaction and
acquiescence, so that he needs seek no more and ask no more.
6. Such a thing wherein he may take complacency and great delight,
where he may be well pleased and rejoiced.
Now, all these things are to be found in God, and with good reason
the saints make this choice, and say, ‘Thou art my portion, O Lord.’
[1.] That which is to be chosen for our portion must be good:
‘There is none good but one, and that is God,’ Mat. xix. 17. It is Christ’s own
proposition: he is good of himself, good in himself, yea, good itself. There is
no good above him, besides him, or beyond him. But if anything else be good, it
is either from him or with him. But that I may more distinctly speak to this—
(1.) God is primitively and originally good; the creature is but
derivatively good. He is good of himself, which nothing else is, the fountain-good,
and therefore is called ‘the fountain of living waters,’ Jer. ii. 13. The creatures
are hut dry pits or broken cisterns. Other things, what good they have it is of
him. God must needs be infinitely better and greater than they, for all things which
are good they have from God.
(2.) God is the chiefest good, and other things are only good
in subordination. All creature goodness is but a stricture of that perfect good
which is in God; and therefore, if we find any good in them, that should lead us
to the greater good, even to the Creator. Who would leave the substance to follow
the shadow? or desire the picture to the dishonour and neglect of the person whom
it represents? Certainly so they do that run after the creature and neglect God,
that seek happiness in sublunary enjoyments, to the wrong and neglect of God. That
small good which the creatures have is not to hold us on to them, but to lead us
to him, as the streams will direct us to the fountain, and the steps of the ladder
are not to stand still upon, but to ascend higher. If your affections be detained
in the creature, you set the creature in God’s stead; you pervert it from its natural
use, which is to set forth the invisible things of God, his excellency, his goodness,
his godhead, and his power to do you good, and to send you to him that made them.
But how usually doth that which should carry us to God divert and detain us from
him! If a prince should woo a virgin by a messenger, and she should leave him, and
cleave to the messenger, and those he sent as spokesmen and servants, this were
an extreme folly. By the beauty and sweetness of the creatures, God’s end is to
draw us to himself as the chiefest good; for that which we love in other things
is but a shadow and an obscure resemblance of that which is in him. There is sweetness
in the creature, mixed with imperfection; the sweetness is to draw us to God, but
the imperfection is to drive us from setting our hearts on them. There is some what
good in them: look up to the Creator; but there is vanity and vexation of spirit,
and this is to drive us off from these sublunary things.
(3.) He is infinitely good. In this portion one hath not the less
because another enjoys it with him. Here is a sharing without division, a partaking
without prejudice of a co-partner, for every man hath his portion whole and entire;
it is no less to us because others enjoy it too. We straiten others in worldly things
so much as we are enlarged ourselves; for these things are finite, and cannot be
divided but they must be lessened, and therefore are not large enough. But this
good is infinite, and sufficeth the whole world, and every one possesseth it entire;
as the same speech may be heard of all, yet no man heareth less because another
heareth it with him; or as the same sun shines upon all; I have not the less light
because it shines upon another as well as me. So God is all in all. If there be
any difference, the more we possess him the better; as in a choir of voices, every
one is not only solaced with his own voice, but with the harmony of those that sing
in concert with him. Worldly inheritance is lessened by a multitude of co-heirs.
In outward estates many a fair stream is drawn dry or runs low by being parted and dispersed in several channels;
but God, that is infinite; cannot be lessened.
(4.) He is an eternal good, and so the most durable portion: ‘He
is my portion for ever,’ Ps. lxxiii. 26. The good things of this life are but like
flowers; they be for a season and then they wither, they are perishing and of a
short continuance; we carry away nothing of it in our hands when we go to the grave.
When we leave all other portions and inheritances, then we begin, to take possession
of this portion; yea, at that time when men see the vanity of making other things
their portion, a child of God sees the happiness of his portion—at death. Death
blows away all vain deceits; then carnal men begin to perceive their error. When
their portion comes to be taken away from them, then what indignation have they
upon themselves for the folly of their choice, how the world hath deceived them!
A godly man hath the beginning here, then he comes to have a consummate and most
perfect enjoyment of it. Death cannot separate us from our portion. Indeed it separates
us from all things that withhold us from it, but it is a means to perfect our union
with God, and make way for our full fruition of him. Well, then, if this be that
which is required in a portion, that it be good, there is none good but God; he
is originally, independently, chiefly, infinitely, and eternally good, and therefore
there is reason why we should choose God for our portion.
[2.] That a thing be our portion, it is necessary that we have
an interest in it and title to it; not only that it be good, but that we may claim
it as ours; for that is that which sweeteneth everything to us, that it is ours
to use. Now God is not only good, but he is also ours; he makes over himself to
us in covenant, Gen. xvii.; therefore we may lay claim to him, as a man to his patrimony
or inheritance to which he is born, and say, Lord, thou art mine: Zech. xiii. 9,
‘I will say, It is my people, and they shall say, The Lord is my God.’ As God owns
an interest in them, so they own him: He is my God; ‘I will be thy God:’ so saith
God in the covenant. It is more than if God had said, I will be thy friend, thy
father; these are notions of a limited sense. But ‘I will be thy God,’ that hath
an infinite importance, a greater weight and efficacy in that expression: ‘I will
be thy God,’ that is, I will do thee good in the way of infinite and eternal power.
And that is the reason why Christ proves the resurrection from thence: Mat. xxii.
32, ‘I am the God of Abraham,’ &c.; for to be a God to any is to be a benefactor
to them, and a benefactor becoming an infinite and eternal power. Therefore certainly
it assures us of greater things than this life affords, something becoming a God
to give. If God be Abraham’s God, a God to his whole person (his soul is not Abraham),
then it strongly proves the resurrection of the body; then Abraham, both body and
soul, must have a happiness greater than this life can afford. Hence that expression
of the apostle, Heb. xi. 16, ‘God is not ashamed to be called their God.’ These
words seem as if they did express God’s condescension, as if he would be called
the God of a few patriarchs. No; the meaning of the words is this, in regard of
the slenderness of their present condition, God could not with honour. What! be
a God to Jacob, and suffer him to have such a wandering life? He might be ashamed
to be their God if he had not better things to bestow upon them, ‘But he hath provided for them
a city,’ a heavenly
kingdom. Not only given them that which they enjoyed in houses, their flocks and
herds, which were multiplied; these were slender things to take up the whole significancy
of that expression, I will be their God. But now God is not ashamed to be called
their God; that is, God can with honour and without shame take that title upon him,
for he hath everlasting happiness in the world to come to bestow upon them. Thus
whatever God is, hath, or can do, it is thine. Look, as the apostle saith, Heb.
vi., that ‘when God had no greater thing to swear by, he swore by himself,’ so we
may say, when he had no greater thing to bestow upon his people, he gives and bestows
him self, as fully and wholly makes over himself to every believing soul, so that
they have as full a plea and sure right to God as any man hath to his patrimony
to which he was born. I will act answerably, becoming an infinite power and goodness,
for thy good. This is the significancy of that ample and glorious expression which
God useth in the covenant of grace. As when a covenant was made between the king
of Israel and the king of Judah, the tenor of it was, ‘My horses are as thy horses,
my strength as thy strength,’ 1 Kings xxii. 4. So whatever is God’s is ours for
our benefit, and what is ours is God’s for his service. Mark, God not only saith,
I will be yours, but, be a God, that is, I will act like a God. In pardon of sin:
Hosea xi. 9, ‘I will not return to destroy Ephraim; for I am God and not man.’ He
will not pardon as a man, but, as a God. Man’s patience is soon spent and soon tired.
What! seven times a day forgive my brother? But he will pardon as a God. And so,
when he sanctifies, he will sanctify as a God: 2 Peter i. 3, ‘By his divine power
he hath given unto us all things that pertain unto life and godliness.’ And so in
defence and maintenance, which is part of the covenant: I will feed, maintain, protect
thee as a God; that is, not as one that is to be limited in the course of second
causes. When he pleases he can give us water, not only out of the fountain, but
out of the rock; when there is nothing visible to supply and maintain you, then,
I will be a God; then he will glorify us like a God, like an infinite and eternal
power. For as God is an infinite God, so he gives us a far more exceeding weight
of glory; and as an eternal God, he gives us an eternal weight of glory, 2 Cor.
iv. 17. The glory he bestows upon us suits with the infiniteness and eternity of
his essence. As it is said of Araunah, that was of the royal extraction of the Jebusites,
‘He gave like a king to a king,’ worthy of his blood and descent; he had a generous
mind: so God will give like a God; therefore, he not only saith, I will be thine,
but, be thy God. You think it much when you view a large compass, and can look abroad
and say, All this is mine; but one that hath chosen God for his portion hath much
more to say: God is mine.
[3.] That which a man would make his portion if he were free to
choose, it should be a proper and suitable good, our own good. The heart of man
aims at not only bonum, good in common, but also
bonum congruum, a suitable fitting
good. Every element moveth to its own place, and every living creature desires food
proper to itself. So man is not only carried to good, but good that suits to his
capacity and necessity. The soul, being a spirit, must have a spiritual good. Indeed, as it acts in the body, and accommodates itself with
the necessities of the body, and seeks the good of the body, so it may be carried
out to honours, pleasures, and profits, for these are the conveniences of the bodily
life: but as it is a spirit, and can live apart from the body, it must have something
above these, a spiritual object; and as it is immortal, it must have an immortal
good. Now, for a spiritual immortal good do we grope and feel about until we find
it, and then there is a great deal of satisfaction: Acts xvii. 27, ‘That they should
seek the Lord, if haply they might feel after him, and find him.’ So we are groping
and feeling about, as the blind Sodomites did for Lot’s door, for some good that
may suit the capacity of our souls: we were made for God, and therefore cannot have
full contentment without God. But I speak not now of man as man, but suppose him
to have a new nature put into him, that carries him after satisfaction: ‘We are
made partakers of the divine nature,’ 2 Peter i. 4. It is called so because it comes
from God and tends to him. Now, there must be something suitable to this nature.
Pleasure is when those things are enjoyed that suit with us, when the object and
the faculty are suited. When every appetite hath a fit diet to feed upon, then a
marvellous deal of pleasure and contentment results from thence: Rom. viii. 5, ‘They
that are after the flesh do mind the things of the flesh, but they that are after
the spirit, the things of the spirit.’ All things seek a suitable good. Now, they
that are after the spirit, that have a new spiritual divine nature put into them,
renewed souls, they must have an object proper, and therefore must have something
above the concernments of the body, and above the fleshly nature; for everything
delights in that which is suitable, as a fish in the stream, and an ox to lick up
the grass; and man must have a suitable good as a rational being; but as a spiritual
being, must have another good. Grace restores us to the inclinations of nature when
it was innocent; therefore the soul, that came from God, must centre in God, and
it cannot be quiet without him.
[4.] That which a man would make his portion, it must be sufficient
to supply all his wants, that he may have enough to live upon. Now, saith the Lord,
‘I am God all-sufficient,’ Gen. xvii. 1; sufficient for the necessities of this
life, and that which is to come. He is the fountain of all blessings, spiritual,
temporal, eternal; not only their power for ever, but their portion for ever, satisfied
with him now and in the life to come: Ps. cxlii. 5, ‘Thou art my portion, O Lord,
in the land of the living.’ They expect all from him; not only peace and righteousness,
grace and glory, but food, maintenance, defence, to bear them out in his work. The
creature is but God’s instrument, or as an empty pipe, unless God flow in by it.
If God help them not, the creature cannot help them. These are streams that have
water only so long as the spring fills them. Well, then, here is a portion that
is every way sufficient. All other portions are accompanied with a want, but this
alone sufficeth all Some things give health, wealth, but not peace; some things
give peace, but not honour. But God is all to us—health, wealth, peace, honour,
grace, and glory: ‘All things are yours, because you are Christ’s, and Christ is
God’s,’ so runs the Christian charter; there is omne bonum in summo bono—all things in the chiefest good. So Rev. xxi. 7, ‘He that overcometh shall
inherit all things,’ How so? ‘For I will be his God.’ He that hath God hath him
that hath power and command of all things, and therefore shall inherit all things,
‘For I will be his God.’ And that is the reason of the apostle’s riddle, 2 Cor.
vi. 10, ‘As having nothing, yet possessing all things;’ that is, all things in God,
when they have nothing in the creature. Many times they are kept bare and low, but
God carries the purse for them; all things are at his dispose; and we are kept more
bare and low that we may be sensible of the strange supplies of his providence.
Alas! without him in the midst of our sufficiencies we may be in straits.
[5.] That a man would choose that for his portion wherein he may
be contented, satisfied, and sit down as having enough. Now this is only in God.
When we choose other things for our portion, still our sore runs upon us; there
are some crannies and vacuities of soul that are to be filled up; if we could satisfy
our affections, we cannot satisfy our consciences; nothing can content the desires
of the soul but God himself; other things may busy us, and vex us, but cannot satisfy
us: ‘All things are vanity and vexation of spirit.’ If a man would make a critical
search, as Solomon did; he set himself to see what pleasures and honours would do
to content the heart of man, and what riches and learning would do; he had a large
estate and heart, and so was in a capacity to try all things, to see if he could
extract satisfaction from them; yet he concludes, ‘All is vanity and vexation of
spirit.’ Whosoever will follow this course will come home with disappointment. But
in this portion there is contentment; we need no more but God, and there is nothing
besides him worth our desire. Necessities that are not supplied by him are but fancies;
it is want of grace if we want anything else when we have God for our portion: Ps.
xvii. 14, ‘From the men of the world, which have their portion in this life, and
whose belly thou fillest with thy hid treasure.’ A carnal man’s happiness is patched
up with a great many creatures; they must have dainty fare, costly apparel, this
and that, and still their sore runs upon them; they have a fulness of all things,
and yet they are not filled. But now, saith David, ver. 15, ‘As for me, I will behold
thy face in righteousness; I shall be satisfied when I awake with thy likeness.’
Though God do not make out himself in that latitude and fulness as he will hereafter,
yet at present to have communion with God is enough: ‘I shall be filled.’ There
are some desires that are working after God, but they will be filled hereafter.
It is true we are not now perfect, but that is no fault of our portion, but the
defect of our capacity. Though we have not that fulness that we shall have hereafter,
yet we have it initially. Here we have the first-fruits, have it virtually, hope
and look for it; there is something begun in the soul that will increase towards
this satisfaction. Certainly this is a portion that can alone be possessed with
content. God is satisfied with himself and sufficient to his own happiness, therefore
surely there is enough in him to fill the creature. That which fills an ocean will
fill a bucket; that which will fill a gallon will fill a pint; those revenues that
will defray an emperor’s expenses are enough for a beggar or poor man. So, when
the Lord himself is satisfied with himself, and it is his happiness to enjoy himself, there needs
no more; there is enough in God to satisfy. If our desires run out after other things,
they are desires not to be satisfied, but to be mortified. If we hunger after other
contentments, they are like feverish desires, not to be satisfied, but to be abated
in the soul; for he that fills all things hath enough to fill up our hearts.
[6.] Complacency and delight. That which a man would take pleasure
in, there where he may have abundant matter of rejoicing and delight, this a man
would choose for his portion. Now in God he hath the truest and sincerest delight.
This is matter of rejoicing; as David saith, Ps. xvi. 5, 6, ‘The Lord is my portion.’
What then? ‘I have a goodly heritage.’ Here is that which will revive and refresh
my heart enough. There is no rejoicing that is sincere but this. As the discomforts
of the new creature are more real than all other discomforts, and pierce deeper—‘a wounded spirit who can bear?’—so the joys of the new creature, none go so deep:
Ps. iv. 6, ‘Thou hast put more gladness into my heart,’ &c. Others do but tickle
the senses, a little refresh the outward man, please the more brutish part, but
this the heart. And this is such a joy as can be better felt than uttered: 2 Peter
i. 8, it is ‘unspeakable,’ and none can know the strength and sweetness of it till
it be felt: ‘a stranger’ cannot conceive it, ‘doth not intermeddle with his joy,’
Prov. xiv. 10. One drop of this is more than an ocean of carnal pleasure. When we
have other things without God, we can never be serious. Take the merriest blades
in the world, and dig them to the bottom; still there is something of sadness and
remorse that doth sour all their content: conscience is secretly repining, and ready
to embitter their joy. Though men strive to bear it down, yet it is ever returning
upon them; therefore they cannot be truly cheerful. The most jolly sinners have
their pangs that take off the edge of their bravery. Carnal rejoicing makes a great
noise, like thorns under a pot, but it is but a blaze and gone. But this is a solid
joy and comfort, wherewith a man may look death in the face with cheerfulness, and
think of the world to come and not be sad. Alas! a little thing puts the merriest
sinner into the stocks of conscience. He that makes it his business to add one pleasure
to another, and spend his days in vanity, how soon is his mirth removed! Therefore,
if a man would choose a portion to have joy at the highest rate, he should choose
God for his portion.
Secondly, How comes a godly man to look upon God under this notion,
that no less will content him but God himself? Why, he hath another apprehension,
and another manner of heart to close with him, than carnal men; his understanding
is enlightened, and his heart inclined by grace.
1. He sees more into the worth of spiritual and heavenly things.
He hath faith, which is the evidence of things not seen, of things that do not lie
under the judgment of sense and present reason; he can spy things under a veil,
and his eyes are opened to see ‘what is the riches of the glory of his inheritance
in the saints,’ Eph. i. 17, 18; and therefore he is convinced of the fulness and
sufficiency that is in God, and the emptiness and straitness that is in the creature;
God hath given him counsel, his reins instruct him, Ps. xvi. 7. All by nature are blind, ignorant, apt to dote upon the creature; but by grace their
eyes are opened, that they have another manner of discerning, that they do not see
things only by discourse, but their hearts are affected. Others may discourse, but
they have not this divine light and spiritual understanding, by which spiritual
things may be discerned; as matters of opinion they may, but not as matters of choice.
A carnal man may argue out with reason the worth and excellency of God, but he hath
not a refined apprehension and persuasive counsel, which is in God’s people.
2. Their hearts are inclined to choose him for their portion.
They do not only see an alluring worth in the object, but there is an attracting
virtue, by which the heart is drawn unto God: John vi. 44, ‘No man can come to
me, except the Father, which hath sent me, draw him.’ The great article of the covenant
of grace is to take God for our God. Now all the articles of the new covenant are
not only precepts but promises. The conditions of the covenant are conditions
in
the covenant; God gives what he requires. And therefore, as the great article of
the covenant is to take God for our God, so the great blessing of the covenant is
to have a new heart, or a new placing of our desires and affections. Sin lieth in
a conversion from God to the creature; grace, in turning us to God again. The change
is mainly seen in fixing our chiefest good and our last end. God gives his people
a heart to close with him, and accept of him as their portion, to fix upon him as
their chiefest good and their last end.
Use 1. To reprove them that do not take God for their portion.
Godly men must have God himself; they prefer him above all, and saving grace above
other benefits, Ps. iv. 6, 7. There is the dispositions of the godly and the carnal.
‘The many say, Who will show us any good?’ But, ‘Lord, lift up the light of thy
countenance upon us.’ A carnal man is for good in common, any good, but not for
the light of God’s countenance; nothing will satisfy the saints but the light of
God’s countenance; they prefer him above his gifts, and among his gifts they prefer
saving graces and renewing mercies, such as begin, and confirm them in their union
with God in Christ. But carnal men go no further than the world; they choose not
God, but his gifts; and among these not the best, but the common sort, such as suit
with the appetite of the fleshly nature, and the more brutish part of these—riches,
pleasures, and honours; and these too, not as coming from God, but as coming to
them by chance. They not only say good in general, but ‘who will show me,’ &c. As
they look after uncertain blessings, so they look after an uncertain author, as
they fall out in the course of second causes. If they have these, they bless their
hearts, and content themselves. To convince these men of the baseness of their choice,
and make them bethink themselves, their choice is part of their punishment. There
cannot be a greater punishment than that they should have what they choose, that
they should be written in the earth, Jer. xvii. 13; they shall have this and no
more; that God should say to them, Silver and gold you shall have, but ‘in this
matter no lot nor portion,’ Acts viii. Their bellies shall be filled with hid treasure,
they shall have gorgeous apparel, dainty fare, substance enough to leave to their
babes, but be deprived of heaven. It is the greatest misery that can be, to be condemned
to this kind of happiness; that we should thus degrade ourselves, and sit upon the threshold when they might
sit upon the throne, and lick only the dust of his footstool. But wicked men will
not be sensible of this now, but one day they shall, of the misery of this their
foolish choice; at death usually: Jer. xvii. 11, ‘At his latter end he shall be
a fool.’ Then his heart will rave against him: O fool, madman! that thou wert not
as careful to get the favour of God, as to get this worldly pelf! when he must go
into another world, and he is launching out into the great gulf of eternity. And
in hell they will be sensible: Luke xvi. 25, ‘Son, remember that thou in thy lifetime
receivedst thy good things,’ &c. The conscience of their foolish choice is a part
of their torment, when their heart shall return upon them and say, This was because
thou wouldst look after temporal things; when snares, and brimstone, and a horrible
tempest is poured out upon them. What thoughts have they of their portion when they
are cast out with the devil and damned spirits! Carnal men think the difference
between them and others will ever hold out when they glitter in the world. Oh, but
the time is coming when death will undeceive them! And at the day of judgment they
will be sensible of it, when they shall be refused as the outcasts of the world,
and when the saints shall have their portion, when the Lord shall take the godly
to himself, receive them into his bosom, and welcome them to heaven, and call them
to his right hand; and they shall be banished out of his presence with a ‘Go, ye
cursed;’ when they shall become the loathing of God, the scorn of angels and blessed
spirits; when it shall be said, as in Ps. lii. 7, ‘Lo, this is the man that made
not God his strength, but trusted in. the abundance of his riches, and strengthened
himself in his wickedness.’ Oh, then, how will conscience return upon the wretchedness
and folly of their hearts, and be exercised upon it! This will vex and gall them
in hell, with anxious thoughts of it to all eternity. As by the fire that never
shall be quenched is signified the wrath of God, so by the worm that never dies
the violent working of conscience upon the folly of choosing perishing vanities.
Use 2. It exhorts us to this necessary duty, to choose God for
our portion. It is not a slight thing, but that upon which your eternal happiness
doth depend; it is the fundamental article of the covenant of grace: and the question
God puts you to is, whether you will choose him for your portion? therefore he begins
the commandments with this, ‘Thou shalt have no other gods before me.’ God is not
your God unless he be set uppermost in your souls; he cannot be your portion unless
he be your chiefest good. There is no possibility of entering into covenant with
God unless you subscribe to this main article. Again, as it is a very necessary
work, so it is an evidence and fruit of God’s election; if a man would come to know
the thoughts of God concerning him before all the world, what his destiny is. God’s
election or choosing of you is manifested by your election or your choosing of God,
for all God’s works leave an impression upon the creature. He chooseth us that we
might choose him: ‘I will say, You are my people, and you shall say, I am your God.’
Again, you must have something for your portion. There is no man hath a sufficiency
in himself. The soul is like a sponge, always thirsting, and seeking of something
from without to be filled—a chaos of desires. Man was made to live in dependence. Now, of all portions in the world,
there is none worth the having but God himself; nothing else can make you completely
blessed, and satisfy all the necessities and all the capacities of soul and body.
When you have outward things, what have you for your conscience? If these things
could fill up your affections, they bear no proportion with conscience; your sore
will run upon you, and your inward griefs will not be cured. But this is such a
portion, that besides internal grace, there shall be a competent measure of outward
things. God will provide for you: Ps. xxiii. 1, ‘The Lord is my shepherd.’ What
then? ‘I shall not want.’ This interest will give you temporal things and the comforts
of this life, so that you have the fountain of all other mercies. While others do
but drink of the streams, and of streams where they are muddy, where they partake
of the soil through which they run, you go to the clear fountain. Alas! others do
but pluck the leaves and flowers, but you have the fruits and very root itself,
the perpetual fountain and well-spring of comfort, and root of all the blessedness
the heart can wish for. Again, all other comforts grow upon this interest, and when
all other things are lost, this can supply you again. All worldly things, when we
have them, yet they have not a root; but you have the root, so that when other things
fail, this will yield you all manner of supplies. Yea, this is that which seasons
and makes all other things comfortable, when we have them and the love of God with
them. This man of God had a kingdom and a great deal of wealth; he was a victorious
king, as we may see by his offering, 1 Chron. xxix., what cart-loads of gold and
silver he offers to God: yet in the midst of all this fulness he saith, ‘Thou art
my portion.’ Other portions may turn to a man’s hurt, as they are occasions of sin,
as they expose to envy and danger. Many a man is undone both here and hereafter
by making the creature his portion; but never any man was undone by making God his
portion. It was the end of our creation. God, passing by all other creatures, set
his heart upon man. He made all things for man, and man for himself. All other things
were either subject to our dominion, or created for our use; but man was made immediately
for God, for the enjoyment of God; made for himself, and for none else besides himself.
We should have no rest in ourselves until we come to the enjoyment of God. God was
not refreshed from his work, he rested not until he made man; therefore man should
not rest until he comes to God. God takes us for his portion, and therefore you
should take God for your portion: Deut. xxxii. 9, ‘For the Lord’s portion is his
people;’ Zech. ii. 12, ‘And the Lord shall inherit Judah his portion in the holy
land, and shall choose Jerusalem again.’ If God shall choose a company of men to
be his portion, certainly it becomes them again to choose him. God is willing to
communicate his goodness, therefore why should we be satisfied with other things?
He reasons with us, is angry that we will run to other things. Why will you lay
out your time and strength in that which will not satisfy you? Isa. lv. 2. He doth
invite you to come and choose him. He complains, and takes it grievously when he
offers himself in the gospel: Ps. lxxxi. 11, ‘Israel would none of me.’ Oh! shall
the God that made us thus passionately offer himself to us, and shall he be refused?
Let this persuade you to choose God for your portion.
Use 3. For trial. Have you chosen God for your portion? This will
be seen—
1. By your endeavours to get anything of God into your hearts.
No man seeketh after God; there is the great complaint. If you did choose God, you
would pursue all ways and means that you might gain him, and count all things but
dung for Christ, as the apostle doth; then nothing would detain you from him, you
would not be satisfied: Oh! I must have God; and God would be followed after: Ps.
lxxiii. 25, ‘Whom have I in heaven but thee?’
2. By your prayers. What do you pray for? When you come to God,
what do your hearts run upon? what do you seek for from God? Is it God himself?
To seek to God and not for God is but a carnal design upon God: Hosea vii. 14, ‘They
howl upon their beds for corn, and wine, and oil.’ They are but brutish desires,
that terminate in other things, that are carried out more after them than God’s
favour and grace; therefore his favour must be sought in the first place.
3. By your behaviour under trouble when other things fail: Lam.
iii. 24, ‘The Lord is my portion, saith my soul; therefore I will hope in him.’
When they were driven from their other portions (for that is spoken of), when all
manner of calamities did befall them, and they were cast out, and their inheritance
turned to strangers, then, ‘Lord, thou art our portion.’ When you have nothing left
but God, can you live upon God? and can he be all in all to you? 1 Sam. xxx. 6,
‘David encouraged himself in the Lord his God.’ When the Amalekites carried away
all, yet this was his comfort, God was left still. And so Hab. iii. 18, ‘When the
labour of the olive shall fail,’ &c. What then? ‘Then I will rejoice in the God
of my salvation.’ When you can count yourself happy enough in God,
Deus meus et
omnia—if I have God, I have all; then you have chosen God for your portion.
4. By your delight in God: Ps. xxxvii. 4, ‘Delight thyself in
the Lord, and he shall give thee the desires of thine heart.’ When this is the great
rejoicing of your souls, that you can get but one beam of God’s love and his favour
darted upon your consciences, this is that which revives more than all other temporal
things whatever.
5. In mourning for his absence; if your God be gone, that is the
grief of your souls. God can supply the want of the creature, but no creature can
supply the want of God; therefore it is ground of trouble if he hide his face. This
lamenting and mourning after a withdrawn God is frequently spoken of in scripture.
But the great evidence lies in the words, ‘Thou art my portion, Lord!’ What then?
‘I have said, that I would keep thy words.’ Hence observe—
Doct. 2. Those which have chosen God for their portion will manifest
it by a fixed resolution and strict care of obedience.
They are loath to break with God, rather break with anything else.
It must needs be so, because—
1. Holiness is a means of maintaining communion between us and
God, and keeping up an interest in him as our only happiness: 1 John i. 6, 7, ‘If
we walk in the light as he is in the light, we have fellowship one with another:
but if we walk in darkness, and say we have fellowship with him, we lie, and do
not the truth.’ Unless there be a care to please him, certainly you do not choose
him for your portion; for if all your comfort and happiness lies in God, all your diligence
and care Will be to please God. God was the portion of the Levites, it is said,
because they ministered before him, Num. xviii. 20. So it is true of the spiritual
Levites, they that are careful to walk with God, minis ter before him, and keep
close with him; God will be their portion. All sincere Christians are purified as
the sons of Levi.
2. Because this is the only evidence. They that love God will
love his word, and if they love it they will live by it, and square their actions
accordingly. By careless walking you blot your evidences, and so weaken your comfort.
3. Because God is your portion, therefore it should encourage
us to keep his word: Gen. xvii. 1, ‘I am God all-sufficient; walk before me and
be thou perfect.’ If we have an all-sufficient portion, all our business should
be to keep in with God. All warping comes from doubting of God’s all-sufficiency,
as if God alone were not enough for us. Carnal fear, love, hope, doth draw us off
from God to the creature, we are afraid to lose worldly enjoyments, so break with
God. Therefore, if we look upon God as all-sufficient, it will necessarily follow
we should encourage ourselves to serve him.
4. If we do not keep his word, our lusts will carry us forth else
where. There are certain corrupt principles within you will draw you off from God
to another portion: Ezek. xiv. 5, ‘They are all estranged from me through their
idols.’ What kind of idols were these? Idols of wood and stone? No; the prophet
explains them, ‘They have set up their idols in their heart,’ ver. 3. Christians,
a man may be an, idolater in opinion, and grossly, when he worships stocks and stones;
and he may be an idolater spiritually and in practice. And which is most incurable
of these two, think you? Certainly the spiritual idolater. A man may easily be
convinced of his false worship by reason and argument, what a brutish thing it is
to worship stocks and stones, things that have no life, nor can help him; but he
cannot be convinced of his spiritual idolatry, or cured of that but by grace. Covetousness
is idolatry, because it draws off our love, fear, trust, from God and his service,
to riches, and so proves a snare to the soul. Idolatry in our affections is more
dangerous than gross idolatry in our opinions and outward worship, when our affections
carry us out to another good.
5. Again, out of gratitude, when God doth all for us, can we deny
him anything? Dost thou love God as the chiefest good, and wilt not thou fear to
offend him? Whoever chooseth God for his portion will have David’s disposition,
‘I have said I will keep thy words;’ he will be exact and punctual to keep in with
God.
SERMON LXV.
I entreated thy favour with my whole heart: be merciful unto me
according to thy word.—Ver. 58.
IN the former verse I took notice of two parts—David’s protestation,
‘Thou art my portion:’ and his resolution, ‘I will keep thy words.’ To either of the branches this verse may be supposed to have respect.
To the former thus, as a second evidence: if we make God our portion, this will
necessarily follow, we shall desire his favour above all things else. Our portion
is that good which we choose, renouncing all things else; therefore, when our hearts
are set upon it, ‘Whom have I in heaven but thee?’ Ps. lxxiii. 25. When you entreat
his favour with your whole heart, that is the evidence God is your portion. Or you
may refer it to the latter clause thus, ‘I said I will keep thy words,’ therefore
I entreat thy favour. We cannot carry on a good purpose without God’s favour, unless
he assist us therein. When we are most resolved, we must expect opposition and assaults
both from within and without. The devil will seek all he can to oppose you, and
to shake your resolutions, and your lusts will rage anew upon a severe restraint.
Therefore those that resolve to enter into a strict course must seek relief from
God’s favour and mercy, as David here, ‘I entreated thy favour with my whole heart.’
In the words we have an account of David’s practice upon a choice and resolution;
he betook himself to prayer.
Here you have—
1. The object or principal thing sought, God’s favour.
2. The manner, with my whole heart, with a sincere affection.
He doth not say, with his lips only, but his heart; and not with his heart only,
but with his whole heart.
3. The sum of his request, or the fountain of all that he expected
from God, be merciful to me.
4. The rule or ground of his expectation, according to thy word.
The meaning is, that God, according to his promise, would graciously help him.
First, For the first, ‘I entreated thy favour;’ or, as it is in
the Hebrew, ‘I painfully sought thy face;’ meaning that he did with importunate
and humble suit beg the smile of God’s countenance. By face is meant favour: Prov.
xxix. 26, ‘many seek the ruler’s favour;’ it is, the ruler’s face, that he may look
cheerfully upon them: and I painfully sought, so the word signifies; it notes such
importunity as is necessary for so great a blessing. The note is this—
Doct. God’s people, those that have made him their portion, they
earnestly and constantly, above all things, desire his favour.
1. This God calls for: Ps. cv. 4, ‘Seek the Lord, seek his face
ever more.’ None have such communion with God but they need seek more: Ps. xxvii.
8, ‘Thou saidst, Seek my face; thy face, Lord, will I seek.’ ‘Thou saidst:’ it is
that which God speaks in all his ordinances; the whole drift of the word is to
press us to get and keep the sense of God’s love ever fresh in our hearts.
2. The nature of the saints carries them to it. This is the difference
between them and carnal men, Ps. iv. 6, 7. The light of his countenance is spoken
of either with allusion to the sun, whose light displayed cheers the plants; or
with allusion to the smiles of a friend. One good look from God the children of
God prefer above all the world. All earthly things cannot please them so much as
a smile from God, nor put such gladness in their hearts. But more especially do
they seek it most painfully—
[1.] When they have never as yet attained any sense of it, but
lie under doubts, fears, and anxious uncertainty; then, if God will but look upon
them, make out his love to their consciences, what a comfort will that be to them!
A man may want assurance and have grace, but he cannot slight assurance and have
grace. He that is without it may be one of God’s children, but he that doth not
look after it, and is satisfied without it, certainly is none of that number. Therefore
this is the desire and earnest prayer of all God’s people in common, that God would
cause his face to shine upon them: Ps. lxxx. 1, ‘Thou that dwellest between the
cherubims, shine forth;’ that is, that sittest upon the mercy-seat. Oh, that he would
be good to them in Christ! for between the cherubims there was the mercy-seat, where
God sat. The meaning is, that he would a little dart in beams of comfort to their
consciences.
[2.] They thus painfully entreat the favour of God when they have
lost it by sin; for then they are afflicted with a double evil—want of so great
a comfort, and a sense of their own folly. A sense of God’s favour may be withheld
out of mere sovereignty, yet even then God’s children will be earnest; but when
it is withdrawn out of justice, as a correction for our folly and careless walking,
there is greater cause of earnestness, that we may redeem and recover our loss again;
then we are to be more earnest: ‘Turn us again, Lord God of hosts, and cause thine
anger towards us to cease,’ Ps. lxxx. 7. By their former experience they know the
sweetness of God’s favour, and by their present loss the bitterness of the want
of it. Basil hath a notable comparison. He saith, if an object be too bright, it
must be set at a distance from the eye that we may see better; so worldly things
must be set at a distance from us: therefore God seems to be at a distance, hides
his face, that his people might know by the loss and want of it how to value their
blessings.
How far do they discover their earnestness?
(1.) In that they seek it above all other things—above corn, wine,
and oil. This is not their painful desire to be made great, rich, high, honourable,
happy in the world. All the world doth them no good without the favour of God. As
all the stars, though they shine together, do not dispel the darkness of the night,
so no creatures can comfort us sufficiently when God hides his face from them: Ps.
xxx. 1, ‘Thou didst hide thy face and I was troubled.’ They cannot find God as they
were wont. As at funeral feasts, dear friends have little comfort when they miss
their old friend that was wont to bid them welcome at the house; so when God is
gone, what comfort can they take in their portion? Many will say, Why are you pensive
and sad? you have a great many friends, a great estate! Oh! you do not know the
wound of a gracious heart, and how little these things are in comparison of the
favour of God!
(2.) They manifest it in this, their contentedness with him, though
they are kept low and bare in outward things: Ps. xvii. 15, ‘As for me, I will behold
thy face in righteousness; I shall be satisfied, when I awake, with thy likeness.’
It is enough for them to have the face of God, though they do not flourish in worldly
plenty as others do, when in the exercise of grace they can find God propitious,
‘behold his face in righteousness.’ If they have not the candle they have the sun.
If they go to God, they are welcome upon all occasions. If the world
frown upon them, God doth not so: they are beloved of him, and in favour with him,
and that satisfieth them.
What may be the reasons why the children of God so prize his favour?
(1st.) The worth of the thing itself: Ps. lxiii. 3, ‘Thy favour
is better than life,’ better than all comforts, better in itself, for this is that
which we are never weary of. A man may be weary of all out ward comforts: ‘Days
may come wherein there is no pleasure,’ Eccles. xii. 1; ‘At that time the soul abhors
dainty food,’ Job xxxiii. 20. Pleasure, nay, life itself, may be a burden, but none
ever was weary of the love of God, that cannot be a bur*den; this doth not satiate
and cloy us. Again, the love of God cannot be supplied and recompensed by other
things: when a man loseth other things it may be made up in better. If a man be
poor in this world, God hath chosen him to be rich in faith; if afflicted and destitute
of outward provisions, yet they have inward comforts and graces, and they will supply
and make up this loss. But the loss of God’s favour cannot be supplied; when that
departs from you, and a man loseth the hope he seemeth to have, what a sorry comfort
is it, having forfeited the love of God, to seek our amends in the creature! Then
this is more durable than the present life. Other comforts fail, but the love of
God never fails. This is the original of all other comforts: Ps. xxx. 7, ‘By thy
favour thou hast made my mountain to stand strong;’ and Ps. xliv. 3, ‘Their own
arm did not save them, but the light of thy countenance, because thou hadst a favour
unto them.’ Sure it is better to drink of the fountain than of the stream: all is
from the favour of God. In short, it is the vitality and the cause of life, and
the cause of all comfort. This is better than life.
(2d.) They are affected with that which is their true misery,
therefore they most importunately beg the favour of God. Every man prays according
to the sense that he hath, according to that which he counts his misery. He that
hath a sense of no other calamity but to be poor, scorned, or exposed to contempt,
or the absence of the creature, prays accordingly. Sometimes he howls like a dog
in pain, or beasts that want food, Hosea vii. 14. But he that hath a deeper sense
of his greatest necessities, he is affected with sin. which is the cause of all
trouble; therefore he must have the favour of God and the grace of God. A godly
and a carnal man differ as a child and a man in their apprehensions about pain and
trouble. A child that is sick and would be eased of its present smart and pain,
looks to nothing but that; but an understanding man knows the cause must be taken
away. A child speaks according to the sense and apprehension it hath—take away his
aching head or burning heat; but the understanding man looks not only after present
ease, but health, that the root of the distemper may be removed. So a worldly man
would have affliction gone, and looks no further, but a godly man hath a deeper
sense, he must have the favour of God; therefore his heart works painfully within
him till this be obtained.
(3d.) They entreat the favour of God with all their hearts, because
their business lies mainly with God. Their work is to walk closely with God, and keep up a strict communion with him. A carnal man’s
business lies with God sometimes in his trouble; but when he licks himself whole
and is at ease, he can live without it. But a godly man’s business is always with
God, for God is always with him, in trouble and out of trouble. Therefore that is
a notable speech, Ps. xci. 9, ‘Because thou hast made the Lord, which is my refuge,
even the Most High, thy habitation:’ a refuge, that is a place of retreat in time
of war; a habitation, there is our residence in time of peace, when every one sits
under his own vine and fig-tree. Now, a godly man makes God not only his refuge
but his habitation; therefore it concerns him to prize the favour of God, and keep
in with him, for he is otherwise at an utter loss; therefore he must study to get
all clear: if God be angry with him, his business is at a stand, and he cannot walk
cheer fully with him from whom he expects all.
Use 1. To reprove those that are indifferent whether they enjoy
God’s favour, yea or nay; so they may enjoy the creature they are satisfied. Surely
God is not these men’s portion, for their only care is what they shall eat, how
they may be clothed, how to live well in the world; but were never acquainted with
this kind of trouble about God’s favour: Ps. x. 4, it is said, ‘The wicked through
the pride of his countenance will not seek after God; God is not in all his thoughts.’
He never troubles himself how to keep in with God; it never goes to his heart. He
is such an one as can bring to pass whatever he projecteth and desireth, without
troubling himself with the fetters of religion and the care of a strict duty: he
can live at large, and yet obtain his heart’s desire, and thinketh them the only
wise men, fit for his imitation, that can increase in worldly enjoyments without
troubling themselves with such niceties as perplex others: he scorneth to trouble
himself with prayer, and the observances which are necessary to waiting upon God.
Again, it reproves those that lie stupid and senseless under God’s active displeasure.
These are not as gross as the former, but make some profession of respect to God, but have not yet a tender
sense of God’s accesses and recesses, his comings and goings. When the Lord hides
himself from their prayers, and doth not give out the wonted influences of his
grace and comfort, they mind it not, do not with earnestness seek to recover it
again. If you did make this your business without interruption, when you have not
the smiles of God, the want of this would create pain.
Use 2. Of exhortation, to press us, if we would have God for our
God, then to seek his favour above all things. Wait with an affectionate earnestness
in every ordinance for some new discovery, some comfortable intimation of God’s
word: Ps. cxxx. 6, ‘My soul waiteth for thee.’ What? for outward deliverances? No;
but ‘I wait for the Lord, and in his word do I hope.’ Again, in every enjoyment
it is not enough to have the creature with God’s leave (so can all men have it,
it is their portion), but you must have it with God’s love, as a token from God,
wrapt up in the bowels of Christ. God gives many gifts to wicked men, but doth not
give them his love. This we should look after, that we may find our comforts to
be sprinkled with love, that if God deliver you out of any strait, he may love you
out of it, Isa. xxxviii. 17.
Secondly, For the manner, ‘I have sought thy favour.’ How? ‘With
my whole heart.’ Note—
Doct. When we pray for the favour of God, it must be with our
whole heart.
There is this intended in it—
1. The constant favour and presence of God, we must pray for it,
for without prayer faith lies idle, Heb. iv. 16.
2. They that pray for it, their hearts must be set upon what they
pray. It is not enough that our tongues babble out a cold form, as many learn to
pray as parrots speak, by rote. They say, not pray a prayer: James v. 17, ‘Elias
prayed earnestly:’ in the margin, and so in the original, he ‘prayed in prayer.’
A man may take up words of course, and say things after others, which are not indeed
the real desires of his heart; so they pray as if they prayed not, slightly, without
any warmth and affection.
3. It is not enough that our hearts concur, but our whole hearts
must go along with this work. Many times we pray but with half a heart:—
[1.] Partly when prayer is a fruit of memory and invention, but
not the fruit of conscience. Common illumination will tell us how prayer is to be
formed according to the tenor of the Christian faith; so men may repeat words such
as the understanding judgeth fit, without any answerable touch upon the heart. This
is their sin who are more careful about notions in prayer than the affections.
[2.] A man prays but with a piece of his heart when he prays rather
with his conscience than with his affections. Will you distinguish this, a dictate
of conscience must be distinguished from a purpose of heart. Conscience may tell
us what is to be done, yet the heart have no liking to it. Austin saith when he
was a carnal man he had some kind of conscience, and prayed against his sins; but,
saith he, I was afraid God would hear me. The favour of God is necessary, but the
heart many times is not engaged in the pursuit of it. We oftener pray from our memories
than our consciences, and oftener from our consciences than our affections; the
heart is not put into the duty.
[3.] When our affections are divided to carnal things, and the
comfortable part of spiritual things. No doubt there is no man but would have the
favour of God, but it is with a condition that he may live as he does, and be as
he is, and so the prevailing part of his soul bends him to his present course; he
regards iniquity in his heart, and sin hath an interest and lies very near; he would
have the favour of God abstractedly, but when he considers how his lusts must be
parted with, there his heart is divided.
Use. Oh! then, look to it that you beg the Lord’s favour with
all your heart. God knows the heart. Rebekah dressed up Jacob so that his father
mistook him. Ay! but God cannot mistake; his eye is not dim as Isaac’s, he sees
the heart; therefore let your heart, and whole heart, go out in the pursuit.
Quest. How shall we know when our hearts are thus thoroughly bent,
if you seek him with all your hearts?
Ans. Then you will observe how you speed when you look after him;
you will see what becomes of your requests. ‘I will hearken what God will speak,’ saith David, and ‘will pray and look up;’
as Elijah looked up to see the cloud a-coming. Again, if we pray with the whole
heart there will be importunate arguings; desire will take no nay: Ps. lxiii. 8,
‘My soul followeth hard after thee.’ Oh! it will be a painful, grievous thing to
your souls if you do not speed in your prayers. Not a slight motion, or cold wish,
but such as deeply affects the heart, and not easily put off and satisfied with
other things. Wicked men would have the favour of God, but they are easily put out
of the humour. Again, then we pray with the whole heart when there is such a desire
as not to be discouraged, but you venture again, when the Lord seems to put off
and give a check to your requests: Isa. xxvi. 8, ‘The desire of our soul is to thy
name, and to the remembrance of thee.’ Still desires grow hotter and hotter, and
when there is a kind of impudence not to be put off. Again, such as do excite endeavours
for the obtaining of God’s love and a sense of his favour. It will cost us pain
and trouble when we are hard at work, and will be diligent in this thing. But when
you rest in a few cold prayers, you are never hearty with God: Ps. xxvii. 4, ‘One
thing have I desired.’ What then? ‘That will I seek after,’ and use a great deal
of diligence to come by it.
Thirdly, The fountain of all that we expect is mercy. All that
seek God’s favour must expect it upon terms of grace: ‘Be merciful unto me.’ We
cannot say, Pay me what thou owest, or, Give me for my money. All whom God accepts
to his grace and favour are unworthy: Isa. lv. 1, ‘Ho, every one that thirsteth,
come ye to the waters, and he that hath no money; come ye, buy and eat, come, buy
wine and milk, without money, and without price.’ Secondly, They who are received
to favour still need mercy to pardon failings, Gal. v. The best are but sanctified
in part, and have the dregs of corruption always remaining, and frequently stirring
in them.
Use. Let us thus deal with God: Hosea xiv. 2, ‘Take with you words,
and turn to the Lord; say unto him, Take away all iniquity, and receive us graciously.’
The sum of all our requests is, that God would be merciful to us.
Fourthly, The rule and ground of confidence is ‘according to thy
word.’ God’s word is the rule of our confidence, for therein is God’s stated course.
If we would have favour from God and mercy, it must be upon his own terms. God will
accept of us in Christ, if we repent, believe, and obey, and seek his favour diligently:
he will not deny those who seek, ask, knock. We would have mercy, but will not observe
God’s directions. We must ask according to God’s will, not without a promise, nor
against a command. God is made a voluntary debtor by his promise. These are notable
props of faith, when we are encouraged to seek by the offer, to apply by the promise.
We thrive no more in a comfortable sense of God’s love, because we take not this
course.
SERMON LXVI.
I thought on my ways, and turned my feet unto thy testimonies.—Ver. 59.
IN these words we have—
1. David’s exercise, I thought on my ways.
2. The effect of it, I turned my feet unto thy testimonies.
In the former verse he beggeth mercy and the favour of God. Now
those that beg mercy must be in a capacity to receive mercy. God is ready to show
mercy, but to whom? To the penitent, that humbly seek it, and turn from the evil
of their ways. We cannot expect God should be favourable to us while we continue
in a course of sin. Therefore David showeth that he entreated God’s mercy and favour
upon God’s terms, that he was one of those converted by grace: ‘I thought on my
ways,’ &c. Some copies of the Septuagint have it
τὰς ὅδους σοῦ διελογισάμην,
‘I considered thy ways,’ much to the same purpose; for a serious consideration of
the excellency of God’s ways is of use, as well as of the naughtiness of our own.
But other copies read better, according to the original Hebrew, ‘I thought on my
ways,’ our omissions, commissions, purposes, practices, the course of our thoughts,
words, deeds.
In the other part, when we are said to turn our feet unto God’s
testimonies, it is meant of the conversion of the whole soul, evidenced by the course
of our feet or practices. So Eccles. v. 1, ‘Keep thy feet when thou goest into the
house of God:’ the meaning is, look to thy heart and affections. We are sometimes
said to turn to God, and. sometimes to the testimonies or commands of God. We turn
to God as the object or last end; to his testimonies as the rule of our conversation
to lead us thither. So that by it is meant an effectual conversion of the whole
man, to walk according to the rule of God’s word.
The text issueth itself into this one point:—
Doct. That serious consideration of our own ways maketh way for
sound conversion to God.
In the managing of this doctrine I shall discuss two things:—
1. The necessity of serious consideration in order to repentance.
2. How much it concerneth us after we have considered effectually
to turn to the Lord.
First, The necessity of serious consideration in order to repentance.
And there—
1. What is consideration.
2. The objects of it, or the things that must be considered.
3. I shall argue the necessity of this.
First, What is this consideration or thinking upon our ways?
In the general, it is a returning upon our hearts, or a serious and anxious
debating with ourselves concerning our eternal condition. For the understanding
whereof, consider that a carnal man is mindless and altogether careless of his
eternal interests, like a fool or madman, or one out of his wits. We were
‘sometimes foolish,’ ἀνόητοι.
Titus iii. 3, like men asleep or distracted; they do not know what they are doing,
nor what will be the issue of things, till God awaken their hearts
to think of their condition, and then they begin to act like men again, and to be
sensible of their case. Thus it is said of the prodigal, Luke xv. 17, εἰς ἑαυτὸν ἦλθὼν, that ‘he came to himself;’ as a man when he is drunk, we say he is not himself,
he doth not consider what he doth, nor consider the danger of his actions. And the
Psalmist, speaking of the conversion of the Gentiles, saith, Ps. xxii. 27, ‘The
ends of the earth shall remember, and turn unto the Lord;’ that is, shall recollect
themselves, and consider of the end of their lives, whence they are, whither they
are going, and what shall become of them to all eternity, as if all this while they
had forgotten the purpose for which they were sent into the world, who was their
master, what was their business. Alas! before this serious consideration, men in
seeing see not, and in hearing hear not, as a man that is musing of another matter
is not affected with what you tell him; he heareth and doth not hear. It is the
awakening of the heart which is God’s first work, before he giveth other grace:
Eph. v. 14, ‘Awake, thou that sleepest, and arise from the dead, and Christ shall
give thee light.’ First awake, and then arise from the dead, before which men have
but such languid notions of God and Christ and salvation by him as men have in a
dream; but when we come to weigh and scan things with affection and application,
then the soul is awakened.
Now God bringeth us to this—
1. Partly by his word, which showeth our natural face, James i.
23, 24, or natural estate and condition before God. It is appointed for this purpose,
to be the instrument to awaken men, to discover them to themselves. Now, because
this may make but a weak impression, such as may soon be blotted out, ἀνδρὶ παρακύψαντι,
they forget and fall asleep again; therefore to this God joineth his rod. Therefore—
2. Partly by afflictions; as the prodigal, when he was reduced
to husks and rags, then he came to himself and was brought to his right mind. Again,
1 Kings viii. 47, ‘If in the land of their affliction they shall bethink themselves
and repent;’ the Hebrew is, ‘bring it back to their hearts.’ Affliction is sanctified
to this end, to open the eyes; it bringeth us to ourselves. So Haggai, i. 5, 7,
‘Now consider your ways,’ now Θέσθε τὰς καρδίας ἐπὶ τὰς ὁδοὺς ὑμῶν, ‘lay your
hearts upon your ways;’ when they sowed much and brought in little, and what they
earned was put into a bag with holes; that is, when the hand of God was upon them,
and the visible curse of his providence. When the word of God doth not effectually
discover men to themselves, then he sends afflictions to put them upon a search,
and by his rod whippeth them out of their sleepy dreams and carnal security.
3. By his Spirit; and the first effect of his operations is compunction:
Acts ii. 37, ‘When they heard this they were pricked in heart, and cried out, Men
and brethren, what shall we do to be saved?’ It makes them anxious and solicitous.
I ascribe this work to the Spirit, because it was a time when the Spirit was newly
poured forth. Well then, in the general, it is God’s awakening the heart to a serious
and anxious debate with itself concerning its eternal condition, before which we
go on sleepily in a course of sin; but then the soul crieth out, What have I done, and what shall I do? how carelessly have I lived! and what shall become of me to all eternity?
More particularly, this thinking upon our ways involveth in its
full latitude three grand duties:—
1. As it relateth to our past estate, or the ways wherein we have
walked, self-examining, or a serious searching and inquiring in what condition we
are before God. This is necessary to conversion and turning to the Lord: Lam. iii.
40, ‘Let us search and try our ways, and turn unto the Lord.’ There needeth a serious
calling ourselves to an account, or a strict view and survey of our former courses,
if we would amend what is amiss in them; and still, as we renew our repentance,
this course must we take.
2. As it relateth to present actions, or the ways wherein we are
to walk, so it implieth prudent consideration before we do anything; let us see
our warrant, that we may do nothing but what is agreeable to God’s word: Prov. iv.
26, 27, ‘Ponder the paths of thy feet, and let all thy ways be established: turn
not to the right hand or to the left; remove thy foot from evil.’ We have a narrow
line to walk by, but a foot of ground to go upon; and therefore we should not walk
at hap hazard, but with much exactness: Eph. v. 15, ‘See that ye walk circumspectly,
not as fools, but as wise;’ therefore we need to weigh all our actions in the balance
of the sanctuary, that if anything displease God we may avoid it The conscience
of our weakness, and the strictness of our rule, should make us take the better
heed to ourselves.
3. With respect to the tendency and issues of things; and so it
noteth fore-consideration or deliberation in order to choice. God biddeth his people
‘stand upon the ways and see, and inquire after the old paths, which is the good
way, and walk therein,’ Jer. vi. 16; as travellers, when they are at a loss or in
doubt of their way, seeing divers paths before them, are careful to inform themselves
aright that they may take the next, readiest, and best way for their journey’s end.
An awakened conscience is like Hercules, in bivio; there are two ways present themselves—the way of sin and flesh-pleasing, and the way of God’s commandments; or, as it
is Mat. vii. 13, 14, ‘the broad way,’ and ‘the narrow way.’ The broad way of sin
seemeth pleasant and enticing, but it leadeth to death; the narrow way is rough
and craggy, troublesome to flesh and blood, but the end is life and peace. Now the
soul debateth upon the choice which of these is better, by weighing the loss and
gain on either side, and the final issue and tendency of both these ways; or rather,
the awakened soul is in the case of a man that is yet to choose; or like a man that
is out of the way, and wants his usual marks. He bethinketh himself, If I go on
in this broad beaten road of corruption, I am sure to go down to the chambers of
death, and perish evermore. Oh! but let me make a stop; it is better to take God’s
direction than the way of mine own heart; it is a way that will undo me for ever.
Hitherto I have gone awry; how shall I do to get into the right way? I would be
happy, and this course will never make me so; surely it is better to take God’s
counsel than to please the flesh. No course will satisfy conscience, no course will
make you happy, but a life led according to the word of God. Thus you see it implieth—
1. An examination of our past course, or a looking into our own
estate.
2. A careful watch over future actions.
3. A consideration of the issue and event of things. I have viewed
my life past. I have been wrong, and I see it will be bitterness in the issue; therefore
I purpose to give up myself to a course of obedience, and therefore to consider
well of my actions for the future. Now this is a work that is not once to be done,
but always. As often as we look to ourselves, we shall find something that needeth
amendment; and therefore we need to press the heart with new and pregnant thoughts
to mind our duty, and to use constant caution, and taking heed to our ways that
we may not go wrong. Ps. xxxix. 1, thus did David, to keep his heart right, ‘I thought
on my ways.’
Secondly, The objects of this consideration, or the things that
must be considered; that may be gathered out of the former discourse. But—
1. Who made thee? Eccles. xii. 1, ‘Remember thy Creator in the
days of thy youth.’ It is a great advantage to call to mind whose creatures we are;
for this will shame us, that we have done no more than we have done for him, from
whom we have all that we have; and this in youth, when the effects of this creating
bounty are most fresh upon our senses. In good earnest consider, who was it that
made thee a reasonable creature; not a stone, and without life; nor a plant, and
without sense; nor a beast, and without reason; but a man, with reason, and understanding,
and will, and affections; that thou mayest know him, and love him, and enjoy him.
And hast thou never thought of the God that made thee? Art thou of those hare-brained
fools that go on rashly in a course of sin, and ‘God is not in all their thoughts’? Ps. x. 4. How canst thou look upon the body without thoughts of him whose workmanship
it is? or think of thy soul without thinking of God whose image and superscription
it bears, and without whom thou canst not so much as think? Shall it be troublesome
to thee to have frequent thoughts of God, when thou canst go musing of vanity all
the day long? Shall every trifle find a room in thy heart, when God findeth no room
there? ‘He is not far from every one of us,’ Acts xvii. 27, but we are far from
him. He is before thee, behind thee, round about thee, yea, within thee, or else
thou couldst not keep thy breath in thy body for a moment, and wilt thou not then
take some time to season thy heart with thoughts of God? The first miscarriage of
men came from this: Rom. i. 28, ‘They liked not to retain God in their knowledge.’
Thoughts of God and right opinions of God were a burden to them, and therefore they
gave up themselves to an ungodly course and evil state of mind. And wilt thou put
such a scorn and contempt upon thy Creator as never seriously to think of him? yea,
when thoughts of God rush in upon thy mind, to turn them out as unwelcome guests?
This is to degenerate into the state of devils, a part of whose torment it is to
think of God: they ‘believe and tremble;’ the more explicit thoughts they have of
the name of God, the more is their horror increased. Oh! then let thy meditations
of God be sweet and serious, Ps. civ. 34. Everything that passeth before thine eyes
proclaims an invisible God, an infinite and eternal power, that made thee and all things else. Shall the heavens above, the earth beneath
thee say, Remember God; and every creature, every pile of grass thou treadest upon,
call to thee, Remember God; and wilt thou be so stupid and scornful as not to cast
a look upon him? Then we begin to be serious when thoughts of God are more fastened
upon our hearts.
2. Why did he make thee? Not in vain; for no wise agent will make
a thing to no purpose, especially with such advice, ‘Let us make man.’ Certainly
not for a life of sin, to break his laws, and follow your lusts, and satisfy your
fleshly desires. Was this God’s end, that the creature might rebel against himself?
This is not consistent with his goodness, to make us for such an end; or if so,
why did he make the rules of justice and equity natural to us, so that man is a
law to himself? Rom. ii. 14. Nor for sport and recreation, to eat, drink, and be
merry, or to melt away your days in ease and idleness. He spake rather like a beast
than a man, ‘Soul, take thine ease, eat, drink, and be merry; thou hast goods laid
up for many years,’ Luke xii. 19. If merely for pleasures, why did he give us a conscience?
The brute beasts are fitter for such a use, who have no conscience, and therefore
no remorse to embitter their pleasures. What was the end for which God made us?
Was it to gather wealth, and that the soul might cater for the body, and that we
might live well here in the world? No; for then God’s work would terminate in itself.
And why were such noble faculties given us, such a high-flying reason, that hath
a sense of another world, if this were all God’s end, that we might grovel here
upon earth, and scrape and heap up this world’s riches? We see they are the basest
of men who are given to this kind of pursuits. Surely this was not God’s end. But
why was it? Prov. xvi. 4, ‘God hath made all things for himself,’ for his glory;
and so man to glorify him and enjoy him. The beasts were made to glorify him in
their kind, but man to enjoy him. This is my end, to seek after God, to please him,
to serve him: Ps. xiv. 2, ‘The Lord looked down from heaven upon the children of
men, to see if there were any that did understand and seek God.’ God, that hath
fixed his end, observeth what man doth in compliance with it, what affection and
care they have to find him, please him, glorify him. Reason will tell us as well
as scripture that the first cause must be the last end, and we must end there where
we began at first: 1 Cor. x. 31, ‘Whether, therefore, ye cat or drink, or whatsoever
ye do, do all to the glory of God.’ Well, then, I was not made for nothing, not
to sin away my life, nor to sport it away, nor to talk it away, nor to drudge it
away in the servile and basest offices of this life; my. end is to enjoy God, and
my work and business is to serve and glorify him.
3. How little you have answered this end! God complaineth of our
backwardness to this work: Jer. viii. 6, ‘No man repented of his wickedness, saying,
What have I done?’ God, upon a review, found every day’s work good, very good in
themselves, and their correspondence and frame, Gen. i. 31; but when we consider
our ways, we shall find that all is evil, very evil. We have too long gone on in
a course of sin, and the more we go on, the more we shall go astray, and wander
from the great end for which we were created, which was God’s service and honour.
Oh! consider your ways, especially when conscience is set awork by the word, or when we smart under the folly
of our own wanderings, and God maketh us sensible of our mistake by some smart scourge.
If we never seriously thought on our ways before, then is a time to think of them,
and to count it a mercy that we are not left to go on in a course of sin without
checks and disappointments. Oh! look upon the drift and course of your lives and
actions, pry into every corner of them. What have I been doing hitherto? spending
my days in vanity and sin? Have I remembered my Creator, made it my work to serve
him, my scope to glorify him? Have I looked after this as the
unum necessarium,
the great law and business of my life, that I might enjoy communion with God? Oh!
for how long a time hath God been kept out of his right, and I have been sowing
to the flesh, and never minded the great errand for which I was sent into the world!
None can excuse himself.
4. The unkindness and baseness of such a course, that you may
make it odious to the soul. God hath not only made me, but kept me, and provided
for me day after day. ‘The God which fed me all my lifetime,’ saith Jacob, Gen. xlviii.
15. I have been fed at his table, clothed at his cost, defended, kept, when long
ago God might have struck me dead in my sins; and yet all this while I have not
thought of God, to pay the return of my thanks and obedience to my great benefactor.
The very beasts are more dutiful in their kind to man, who, as God’s instrument,
provideth for them: Isa. i. 3, ‘The ox knows his owner, and the ass his master’s
crib; but my people will not know, Israel will not consider.’ How senseless have
I been of the great obligations wherein I stand bound to God! There is the fault;
we do not know, and will not consider what hath been done to God for this.
5. What it will come to, or what will become of you, if you should
still so continue, or if I should go on in this course, what will be my portion
for ever? Nothing but an eternal separation from God, and endless torments with
the devil and his angels: Ps. l. 22, ‘Now consider this, ye that forget God, lest
I tear you in pieces, and there be none to deliver.’ Oh! this is the means to awaken
the conscience, and to affect the heart with high and right thoughts of God. What
will be the end of those that go far away from God, if they do not make haste to
come home to him? Eternal and merciless vengeance; for God will not always bear
with forgetful sinners; they shall be torn in pieces, the soul sent to hell, and
the body to the grave. Oh! it concerneth the poor impenitent wretch that now goeth
on fearless in a course of sin, immediately to stop in his march, lest he be hurried
away to the place of torment, and there be no escaping. Now, urge this upon the
heart, and exercise your thoughts in the remembrance of it; and if you have overcome
and overwrestled some former qualms of conscience, now lay it to heart, and do so
no more. It may be the hour is at hand when God will take away your souls from you,
and all your sins shall be set in order before you, and the stupid conscience, that
is now senseless, shall have a lively feeling of all your rebellions and unkindnesses
done to God, as the paper which was but now white, when stamped with the printing-irons
hath a story written upon it in legible characters.
6. How much it concerneth you to come out of this condition
speedily, for God is not a God to be neglected or dallied with.
When he calls in the seasons of grace he will be observed, otherwise you may call
and he will have no regard: ‘They shall call, and I will not answer; they shall
seek me early, but not find me,’ Prov. i. 28. When you receive many checks of
conscience, entreaties of grace, motions of the Spirit in vain, God will be gone.
God doth commonly give men a day, and no man or angel knoweth how long this day
shall last. God gave Cain a day: ‘If thou dost well, shalt thou not be accepted?
if thou dost ill, sin lieth at the door.’ Oh! then, when you begin to have thoughts
of turning unto God, let them not be quelled. God reckoneth every hour, ‘These three
years,’ ‘this second epistle,’ ‘this second miracle:’ and when his patience will
expire you cannot tell.
7. How happy it will be for you when once you change your course
I The prodigal remembered the plenty in his father’s house; you will find a manifest
difference: Rom. vi. 21, 22, ‘What fruit had you then in those things whereof ye
are now ashamed? for the end of those things is death: but now, being made free
from sin, and become servants to God, ye have your fruit unto holiness, and the
end everlasting life.’ In the way, no such gripes of conscience, no shame, sorrow,
fears; in the end, everlasting life. It was your mistaking that called the days
of sin good days. Oh! but when fruitful in holiness you will have present comfort
and serenity of mind, a taste of the clusters of Canaan in the wilderness, hope
of a glorious state, and the best will be at last. Compare pain with pain, pleasure
with pleasure. We do not compare aright the pains of godliness with pleasures of
sin; and yet there you may see the discharging of our duty will yield more true
comfort and peace than all the pleasures of sin can bring us.
8. What hopes by Christ: Heb. iii. 1, ‘Wherefore, holy brethren,
partakers of the heavenly calling, consider the apostle and high priest of our profession,
Jesus Christ:’ what provision God hath made.
Thirdly, Let me argue the necessity of this consideration.
1. Otherwise men are rash, careless, and precipitant, and act
as they are carried on by their own lusts; whereas, if they did consider, it would
stop them in the course of sin. They rush like a horse into the battle, because
‘no man saith, What have I done?’ Jer. viii. 6. Men run on like a headstrong horse
after their lusts and fancies; whereas, if they do seriously bethink themselves,
and cast in a few grave thoughts about things to come, it would be like the putting
in of cold water into a boiling pot, abate the fervour of their lusts. Men are wicked
because they are inconsiderate; there are arguments enough against sin if they would
but pause and weigh them seriously; but we do not think of heaven and hell, and
therefore they do not work upon us: Eccles. xi. 9, ‘Remember that for all these
things God will bring thee to judgment.’
2. This serious consideration is a good means to awaken us from
the sleep of security. When we consider the end why we were made, the rule we are
to walk by, and poise ourselves about conformity or inconformity to this rule, and
do withal revolve the issues of things in our minds, it cannot but rouse us up out
of our sloth and stupidness, and make us act more vigorously and regularly as to
the ends of our creation. Oh! what shall I do? The first grace is awakening; that
maketh way for other graces; Eph. v. 14, ‘Awake, thou that sleepest, and arise from
the dead, and Christ shall give thee light. Whereas otherwise, when we consider
not, we are stupid and sottish: Isa. xliv. 19 ‘None considered! in his heart, Is
there not a lie in my right hand? I have burnt part in the fire,’ Eccles. v. 1,
they ‘offer the sacrifice of fools,’ for ‘they consider not that they have done
evil:’ they do not weigh their actions. The reason why they go wrong and continue
wrong is, they do not seriously ponder and debate with themselves what it will come
to.
3. By consideration we come to find where the work of God sticketh
with us, and so conviction being the more particular, worketh the more kindly. A
blunt iron that toucheth many points doth not so soon go to the quick as a needle
that toucheth but one point: Mal. iii. 7, ‘Return, and they said, Wherein shall
we return?’ We do not see the need of repentance so much as by prying narrowly into
our own ways. In short, without this, life is not so regular, the heart is not
overpowered with such strong and full reason to comply with God’s counsel.
Secondly, How much it concerneth us, after we have considered
our ways, to turn to the Lord, and diligently to pursue the course which he hath
prescribed: ‘I turned my feet unto thy testimonies.’ A sound conversion is here
described.
1. I turned, in the thorough purpose of his heart, that is the
act on our part. It is by God’s grace that we are turned, but we turn our selves
when the purpose of our souls is fixed: ‘Turn me, and I shall be turned.’ God inclineth
the heart, and we manifest it by binding ourselves by a thorough purpose. A wish,
an offer, when it endeth only in that, we have not considered enough; but when the
heart is bent, I am turned. The prodigal, when he took up, came to himself, and
had reasoned the case, says, ‘I will go to my father,’ Luke xv. 18. It must be such
a purpose as is diligently pursued.
2. The object or rule, my feet unto thy testimonies. By his feet
is meant the course of his life. Our will and natural inclination should be no rule
to us, but God’s testimonies. We must entirely give up ourselves to the direction
of his word: ‘As many as walk according to this rule,’ Gal. vi. 16. We are not to
walk as we list. There is a fixed determinate rule, which must be kept with all
accurateness and attention; a godly man is very tender of breaking this rule; he
makes conscience of keeping to this rule.
Now it concerneth us to make sure work of it.
[1.] Because convictions lost occasion the greater hardness of
heart. No iron so hard as that which has been often heated and often quenched; and
no heart so bad as theirs that seemed to have some serious and anxious thoughts
about their eternal condition. The devil is the more busy and watchful about them
because of their offer to escape; and God is the more provoked because they started
aside when they were at the point of yielding; as better a match were never proposed,
than to break off just as it is ready to be concluded. Always according to the closeness
of the application, if it succeed not, so doth our hardness of heart increase. They
that were ministerially stirred, when they pull away the shoulder, their hearts grow like an adamant
stone: Zech. vii. 11, 12, ‘But they refused to hearken, and pulled away the shoulder,
and stopped their ears that they should not hear; yea, they made their hearts as
an adamant stone, lest they should hear the law, and the words which the Lord of
hosts hath sent in his Spirit by the former prophets: therefore came a great wrath
from the Lord of hosts.’ When the Spirit is in a way of striving, Gen vi. 3, when
you are any way affected, if resistance be continued, he withdraws. When men blunt
the edge of conscience, deaden their affections, they lose all feeling: 2 Peter
ii. 20, 21, ‘For if, after they have escaped the pollutions of the world through
the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein
and overcome, the latter end is worse with them than the beginning; for it had been
better for them not to have known the way of righteousness, than after they have
known it, to turn from the holy commandment delivered unto them.’ They sin against
former knowledge, experience, and sense of the truth. As their light is, so their
resisting causeth hardness, and all the sensible work cometh to nothing. But that
is not all, it turneth to loss; it maketh it more difficult than it was before in
regard of us; it maketh us more careless. When we had some stirring in our consciences
before, we healed it slightly, and we think to do so again.
[2.] You will provoke God to use a rougher dispensation when the
persuasions of the word and the strivings of the Spirit cannot bring you to repentance.
They will not be won by arguments; God teacheth them by blows, as Gideon did the
men of Succoth by briers and thorns. Therefore they shall shortly find themselves
so involved in the fruit of their sins, as they shall not look off from it; their
guilt shall lay hold of them at every hand: Hosea vii. 2, ‘They consider not in
their hearts that I remember all their sins; now their doings have beset them round
about.’ We should be much with our hearts, considering our case, how it is with
us. God useth not the rod till forced to it: ‘He doth not willingly grieve nor afflict
the children of men,’ Lam. iii. 33. When milder means work but half a cure, the
rest is sup plied by some pressing judgments; his work is stopped, and therefore
he promotes it this way.
[3.] It is a sign your consideration is not serious when you are
off and on, and it produceth no good effect in the soul. A plaster may be sovereign,
but when you are still pulling it off and putting it on, it does no good. Light
thoughts work not; when they are deep and ponderous, then they leave a durable impression.
Still it is, ‘Remember and turn:’ Ps. xxii. 27, ‘All the ends of the world shall
remember and turn unto the Lord.’ Bethink and repent: 1 Kings viii. 47, ‘If they
shall bethink themselves in the land whither they are carried captives, and repent;’
‘Search and try, and turn unto the Lord.’ Some are semper victuri, always considering,
about to live: but you must resolve: kindly convictions will not die, nor let the
convinced sinner alone till they appear in the fruits of obedience.
[4.] The devil hath his purposes: Mat. xiii. 19, ‘The wicked one
catcheth away that which was sown in his heart;’ he watcheth troubled sinners,
that the work may die away.
Use 1. To reprove us—
1. For not considering our ways. When did you ever go aside, and
seriously debate with yourselves about your turning to God? Did you ever lay it
to your hearts how matters stand between you and God? There are certain seasons
when God calleth you to it, and that is—
[1.] When the doctrine of life and the way of salvation hath been
represented unto you with evidence and power, and you have felt some stirring and
trouble in your consciences. Did you go home and say, Rom. viii. 31, ‘What shall
we then say to these things?’ God hath spoken to me this day; now shall all this
be lost and come to nothing? Heb. ii. 3, ‘How shall I escape if I neglect so great
salvation?’ Now I am called to mind Christ and salvation more. If I should give
no heed to these things, or only give them the hearing for the present, oh! what
will become of me? There is a special providence in every message, warning, offer,
or instruction by the word. Acts xiii. 26, ‘To you is this word of salvation sent;’
he doth not say, We brought it, but, God sent it; as some message of God for your
trial. Do we think of these things which we have heard and learned?
[2.] When God appeareth against you in a course of judgments,
cutting off one comfort after another, now taking away a child, then blasting the
estate: ‘Now consider your ways;’ Eccles. vii. 14, ‘In the day of adversity consider:’
then is the duty in season. Affliction doth not rise out of the dust; God hath some
end in these providences; and what is his end but to make me mindful of my duty
to him? See for what end these things come, and to what issue they tend, that we
may hear the rod, and know the meaning of the providence. If you do not consider,
God will make you consider before he hath done with you. Jer. xxiii. 20, ‘The anger
of the Lord shall not return till he hath performed all the thoughts of his heart,
and then you shall consider it perfectly.’ God will follow blow after blow till
we do consider his mind and purpose. Jer. xxx. 24, ‘The fierce anger of the Lord
shall not return until he hath done it, and until he hath performed the intents
of his heart.’
2. To reprove us for not taking this advantage. When we are set
a-thinking of our ways, we have many thoughts and sensible stirrings, but they come
to nothing, because we do not follow it close. You think, and have some workings
of conscience, but do they end in a fixed purpose? Some break through all, as Saul
forces himself, 1 Sam. xiii. 12. Break through all restraints of conscience. Felix
had his qualm, but he puts it off to another season. Oh! consider these things will
one day be a witness against you, the sensible workings upon your hearts by the
word and rod.
Use 2. To stir us up to this work, serious consideration in order
to sound conversion.
1. Be frequent in it. If daily you called yourselves to an account,
all acts of grace would thrive the better. Seneca of Sextius,
Quid hodie malum sanasti?
cui vitio obstitisti? You have God’s example in reviewing every day’s work, and
in dealing with Adam before he slept. The man that was unclean was to wash his
clothes at eventide.
2. Seriously set yourself to it: Deut. xxxii. 46, ‘Set your hearts
unto all the words which I testify among you this day.’ It is a weighty matter of
life and death: Ps. iv. 4, ‘Commune with your hearts and be still.’ This is the
way to check sin, and to come on most hopefully in a course of obedience.
3. Drive your thoughts to a resolution, to rectify whatever is
amiss; never leave thinking of your ways till you grow anxious about eternal life,
nor let your anxiousness cease till you bring it to somewhat; grow to some resolution
about the ways of God. Pray God to make your consideration effectual: 2 Tim. ii.
7, ‘Consider what I have said, and the Lord give you understanding in all things:’
this is but the means, God giveth the grace.
SERMON LXVII.
I made haste, and delayed not to keep thy commandments.—Ver. 60.
IN the verse immediately preceding the man of God speaks of repentance
as the fruit of consideration and self-examining: ‘I considered my ways, and then
turned my feet to thy testimonies.’ But when did he turn? For though we see the
evil of our ways, we are naturally slow to get it redressed. Therefore David did
not only turn to God, but he did it speedily. We have an account of that in this
verse, ‘I made haste,’ &c. This readiness in the work of obedience is doubly expressed—affirmatively and negatively. Affirmatively, ‘I made haste:’ negatively, ‘I delayed
not.’ This double expression increaseth the sense, according to the manner of the
Hebrews; as Ps. cxviii. 17, ‘I shall not die, but live,’ that is, surely live; so
here,
‘I made haste, and delayed not,’ that is, I verily delayed not a moment; as soon
as he had thought of his ways, and taken up resolutions of walking closely with
God, he did put it into practice. The Septuagint reads the words thus: I was ready,
and was not troubled or diverted by fear of danger. Indeed, besides our natural
slowness to good, this is one usual ground of delays, we distract ourselves with
fears, and when God hath made known his will to us in many duties, we think of tarrying
till the times are more quiet and favour our practice, and our affairs are in a
better posture. A good improvement may be made of that translation; but the words
run better, as they run more generally, with us, ‘I made haste, and delayed not,’
&c.; and from thence observe—
Doct. That the call of God, whether to amendment and newness of
life, or to any particular duty, must be without delay obeyed.
To illustrate the point by these reasons:—
Reas. 1. Ready obedience is a good evidence of a sound impression
of grace left upon our hearts. There is a slighter conviction which breedeth a sense
of duty, but doth not urge us thoroughly to the performance of it; and so men stand
reasoning instead of running, debating the case with God: and there is a more sound
conviction which is accompanied with a prevailing efficacy, and when we have this upon our spirits, then all excuses and delays are laid aside,
and we come off readily and kindly in the way of compliance with God’s call. This
is doctrinally spoken of, Cant. i. 4, ‘Draw me, and we will run after thee.’ Running
is an earnest and speedy motion. From whence comes it? From drawing; it is a fruit
of drawing, or the sweet and powerful attraction which the Spirit of God useth in
the hearts of the elect. Instances I might give you in several calls and conversions
spoken of in scripture. When Christ called Andrew and Peter,Read ‘James and John.’—ED.
‘They left their
father and followed after him,’ Mark i. 20. So when Christ called Zaccheus, ‘he
made haste, and came down from the tree, and received him joyfully,” Luke xix. 6.
So Christ to Matthew, ‘Follow me, and straightway he followed him,’ Mat. ix. 9.
Julian the apostate scoffs at these passages, as if it were irrational to conceive
such a thing could be, that men should so soon leave their course of gain and calling;
or else that Christ’s followers were a kind of sots and fools, weak, and poor-spirited
creatures, that upon a word speaking they would come off presently all of a sudden:
but impulsions of the Spirit carry their own reason with them, and draw the heart
without any more ado. But such as he were not acquainted with the workings of the
Holy Ghost in conversion, therefore scoff at these things. So Gal. i. 16, ‘Immediately
I conferred not with flesh and blood.’ When our call is clear, there needs no debate.
When men stand reasoning instead of running, there is not a thorough work upon them.
Reas. 2. The sooner we turn to the ways of God the better we speed.
How so?
1. Partly in this, that the work goes on the more kindly, as being
carried forth in the strength of the present influence and impulsion of grace; whereas,
if the heart grow cold again, it will be the more difficult. A blow while the iron
is hot doth more than ten at another time when it grows cold again. So when thy
heart grows cold, thou wilt not have that advantage as when thou art under a warm
conviction. And indeed that is the devil’s cheat, to speak of hereafter, to elude
the importunity of the present conviction that is upon you. John v. 4, You know
when the waters were stirred, then was the time to put in, he that stepped in first
had experience of the sanative virtue of the waters; so when the heart is stirred,
we should not lose this advantage, but come on upon that call. There are several
metaphors in scripture that do express this; sometimes, we must open when God knocks,
Cant. v.; we must enter when God opens, lest the door be shut against us, Mat. xxv.;
we must come forth when he bids us, as Lot out of Sodom, lest we perish: when a
thing is done speedily and in season it is a great advantage.
2. The more welcome to God the sooner we turn to him. We value
a gift not only by its own worth, but by the readiness of him that gives; if we
have it at first asking, we count it a greater kindness, and give the more thanks;
so the less we stand bucking with God, and demurring upon his call, the more acceptable
is our obedience. Pharaoh did at length let Israel go, but was forced to it, and
with much ado, no thanks to him. It is true indeed, if we turn at length seriously, heartily, we are accepted with God, but not so accepted
as when we come in at first. Surely the fewer calls we withstand, the less we provoke
God, and the more ready entertainment do we find. The spouse, that would not open
at the first knock, but only at length, when her bowels were troubled, when she
thought of her unkindness, then she went out to open to her beloved, but then her
beloved was gone. You will not find God at your beck when you dally with him. Your
comforts will cost you longer waiting for, when you make God wait for entrance,
and would not give way to the work of his grace.
3. You speed better, because your personal benefit is the greater,
the sooner you turn to the Lord. You have more knowledge, more experience, you get
more comfort, you would be more profitable to’ others, more useful to God. If ever
God touch your hearts, and once you come to experiment what an excellent thing it
is to live in communion with God, you will be sorry you began no sooner. Paul complains
that he was as a man ‘born out of due time,’ 1 Cor. xv. 8, and so had not the advantage
of seeing Christ in the flesh, until he showed him self to him from heaven in the
vision upon his conversion. You lose many a comfortable sight of Christ because
you were so late acquainted with him. And it is said of Andronicus and Junius, Rom.
xvi. 7, ‘they were in Christ before me.’ Certainly he that is first in Christ, and
sooner called to grace, hath the advantage of us. An early acquaintance with God
gives us advantages both in point of enjoyment and service. In point of enjoyment;
peace, comfort, joy in the Holy Ghost. A man would not want these things, they are
so valuable in themselves; the want of them is an incomparable loss to us. Certainly
they would have been much better than all those flesh-pleasing vanities that you
dote upon, and keep you from Christ. A man that hath for a long while wasted his
time and strength in driving on a peddling trade, when he is acquainted with a more
gainful course, Oh, saith he, that I had known this sooner! so, none have any taste
of the ways of God, but they will wish so; Oh, that I had sooner renounced my carnal
delights, and betaken myself to the service of God!
Then advantages in point of service. What honour might we have
brought to God, what good done to others, if we had begun sooner! Oh, saith one,
had I but the time to spend again which I trifled away in the devil’s service! What
use might I have made of the vigour and freshness of my youth, and quickness of
my parts for God, and the large tract of time which I spent in sin and vanity! Every
day in a carnal state was a loss of opportunity of service, the glorifying of God,
the great end for which you were made.
Reas. 3. There is danger and hazard in delay and putting off a
business of such concernment, as conversion to God and his ways is, upon such uncertainties.
For the understanding of the force of this reason—
1. Let us determine that this is a business of the greatest concernment,
and that will show us the folly of our delays, for certainly the greatest work should
first be thought of. Now if you will believe the word of God, that will tell you
the salvation of your souls should be your main care: Mat. vi. 33, ‘Seek first the
kingdom of God and his righteousness,’ &c.; Ps. xxvii. 4, ‘One thing have I desired
of the Lord, and that will I seek after,’ &c. Whatever is neglected,
this is a business that must he looked after. And Luke x. 42, ‘One thing is needful.’
Let us argue from these places. Certainly that which is necessary should be preferred
before that which is superfluous. A man would take care to get meat rather than
sauce, and would prefer his business before his recreation, that which is eternal
before that which is temporal. It is not necessary we should be great and rich in
the world. Within a little while it will not be a pin to choose what part we have
acted here. But it is necessary we should be gracious, holy, and acquainted with
God in Christ; that is our business. Again, that which is eternal should be preferred
before that which is temporal. You count him a fool that is very exact and careful
to get his room in an inn furnished, when he neglects his house where his constant
abode is. In the other world there is our long home; and if all our care should
be here for the present estate, where we tarry but for a night, but a little while,
and neglect eternity, our everlasting happiness, that were a very great folly. That
which is spiritual, which concerns our soul, should be preferred before that which
is carnal and corporal, and only concerns the body, for the better part should have
the most care. As for instance, a man that is wounded and cut through his clothes
and skin and all, will sooner look to have the wound closed up in his body than
the rent made up in his garment. So the distempers of the inward man should be first
cured before we look after the outward man, which is as it were the garment and
clothing, for these outward things shall be added. Here is your work, to please
God, not satisfy the flesh. This is that which concerns us not only for a while
but for ever, and concerns the inward man. This is the grand business of concernment;
therefore we should delay other things rather than delay the work of our salvation;
yet usually all other things have a quick despatch, and this only is neglected and
lies by the wall.
2. That this business of concernment is left upon great hazard
and uncertainty.
[1.] Life is uncertain. He that does seriously consider the uncertain
shortness of the present life, how can he delay a moment, lest he be called home
to God before his great errand for which he was sent into the world be done? Many
of you, when you seriously think of it, would not for a thousand worlds die the
next day so unprovided, unfurnished with promises, evidences, experiences; and yet
it may be so that that may be the time when they shall be called home to God. This
life is but ‘a vapour,’ James iv. 4, a little warm breath turned in and out by the
nostrils, that is soon choked and stopped; and ‘thou knowest not what will be on
the morrow,’ Prov. xxvii. 1. As that devout person said when he was invited to a
meal the next day, to come to-morrow to a feast, I have not had a morrow for these
many years. We have no security for the next day but our own word, and he that hath
nothing but his own word to secure him is very weakly secured. Life is short, and
we make it shorter by continuing in sin. It is uncertain: if there were a fixed
time and period wherein we knew our continuance should be in the world, then we
should be tempted to wallow freely in our carnal lusts, and entertain sin a little
longer, and put off repentance till hereafter. But God hath left life upon great uncertainties; the hand of providence may soon crop you
off, long before you come to your flower. None are nearer to destruction than those
that promise themselves a longer time in sin: Luke xii. 19, ‘Thou hast goods laid
up for many years,’ but ‘Thou fool, this night thy soul shall be required of thee.’
God loves to disappoint secure careless souls that promise themselves a longer life
without his leave; he will break in upon a sudden. A poor careless sinner would
fain keep his soul a little longer. No, it is demanded now: he doth not give it
up, but it is taken away from him. Reason with thyself as Isaac, Gen. xxvii. 2 (I
allude to it), ‘Behold now I am old, I know not the day of my death; make me savoury
meats that my soul may bless thee before I die.’ So reason, I have spent so much
time in the world, and I know not the day of my dissolution, when God will call
me home; oh, let me go to God that he may bless me before I die!
[2.] You know not whether the means of grace shall be continued
to you or no, and such affectionate offers and melting entreaties: Acts xiii. 46,
‘Since you put away the word of God from you, you judge yourselves unworthy of everlasting
life.’ God will not always wait upon a lingering sinner, but will take the denial
and be gone. They judge themselves unworthy of that grace, they pass sentence upon
themselves: 2 Cor. vi. 1, 2,’ Now is the accepted time, now is the day of salvation:
we beseech you receive not the grace of God in vain.’ God hath his seasons, and
when these are past, will not treat with us in such a mild affectionate manner.
The means of grace are removed from a people by strange providences, when they have
slighted the offers of grace: Luke xiii. 7, ‘These three years I came seeking fruit
on this fig-tree, and find none: cut it down, why cumbereth it the ground?’ In that
text there is—(1.) God’s righteous expectation, ‘These three years I came seeking
fruit.’ He was the dresser of the vineyard; they were the three years of his ministry,
as by a serious harmonising the evangelists will appear that he was just now entering
upon his last half year they had his ministry among them. (2.) Their unthankful
frustration, ‘I find none,’ nothing answerable to what means they enjoyed. (3.)
God’s terrible denunciation, ‘Cut it down, why cumbereth it the ground?’ God will
root up a people, or remove the means; and therefore will ye leave it upon such
uncertainties?
[3.] There is an uncertainty of grace: 2 Tim. ii. 25, ‘If God
peradventure will give them repentance to the acknowledging of the truth.’ It is
a mere hazard, it may be he will, it may be not. It is uncertain whether the Spirit
of God will ever put in your heart a thought of turning to God again: Gen. vi. 3,
‘My Spirit shall not always strive with man.’ The Spirit of God strives for a long
while, follows a sinner, casts in many an anxious thought, troubles and shakes him
out of his carnal quiet and security, but this will not always last. Ah, Christians!
there are certain seasons, if we had the skill to take hold of them; there is an
appointed fixed time when God is nearer to us than at another time, and we shall
never have our hearts at such an advantage: Isa. lv. 6, ‘Call upon him while he
is near, and while he may be found.’ There are certain seasons which are times of
finding. Some are of opinion that there are certain seasons when a man may be rich
if he will, when God offereth him an opportunity for an estate in the world, if he knew the time and how to take hold of it. Certainly
to those that live under the means of grace there is a time of finding, when God
is nearer to them than at another time, and therefore will you slip that, and leave
it upon such great uncertainties?
[4.] There is an uncertainty in this; we are not certain of having
the use of our natural faculties; we may lose our understandings by a stupid disease,
and God may bring a judgment upon those that dally with him in the work of repentance.
It is a usual judgment upon them that while they were alive did forget God, when
they come to die, to forget themselves, and have not the free use of their reason,
but, invaded with some stupid disease, die in their sins, and so pass into another
world.
Reas. 4. The fourth reason is the great mischief of delay.
1. The longer we delay the greater indisposition is there upon
us to embrace the ways of God. O Christians! when we press you to holy things, to
turn yourselves to the Lord, you begin to make some essay, and then are discouraged,
and find it is hard and tedious to flesh and blood, and so you give over. Now mark,
if it be hard to-day, it will be harder the next, so the third onward, for it is
hardness of heart that makes the work of God hard. Now the more we provoke God,
the more we resist his call, the more hard the heart is; the impulsions of his grace
are not so strong as before, and the heart every day is more hardened. As a path
weareth the harder by frequent treading, so the heart is more hard, the mind more
blind, the will more obstinate, the affections more engaged and rooted in a course
of sin: Jer. xiii. 23, ‘Can the Ethiopian change his skin, or the leopard his spots?
then may ye also do good that are accustomed to do evil.’ Oh, to break off an inveterate
custom is hard! A plant newly set is more easily taken up than a plant that hath
taken root. When we grow old and rotten in the way of sin, it will be much harder
for us than now it is: the longer we lie soaking here in sin, the farther off from
God.
2. We provide the more discomfort for ourselves. Always the proportion
of our sorrow is according to the measure of our sins. Whether it be godly sorrow,
the sorrow of repentance, or despairing sorrow, those horrors which are impressed
upon us as a punishment of our rebellion and impenitency, in both senses you still
increase your sorrow the more you sin. For the sorrow of repentance, it is clear
that sorrow must carry proportion with our offences. She that had much for given
wept much. Certainly it will cost you the more tears, a greater humbling before
God, the longer you continue in a course of sin against him. And for the sorrow
of punishment, you are ‘treasuring up wrath against the day of wrath,’ Rom. ii.
5. Your burden will be greater and more increased upon you. It is too heavy for
your shoulders already to bear; why should we add to the weight of it? Either our
sorrow of repentance will be greater, or the anxious sense of our punishment; for
in both God observes, and God requires a proportion.
3. Consider how unfit we shall be for God’s service if we delay
a little longer, when our strength is spent, and vigour of youth exhausted; when
our ears grow deaf, eyes dim, understanding dull, affections spent, memory lost.
Is this a time to begin with God, and to look after the business of our souls? Certainly he that made all, that
was our Creator, deserves the flower of our strength, Eccles. xii. 1. When the tackling
is spoiled and ship rotten, is that a time to put to sea? or rather when the ship
is new built? Shall the devil feast upon the flower and freshness of your youth,
and God only have the scraps and fragments of the devil’s table? When we are good
for nothing else, then to think we are good enough for God and the business of religion,
which requires all our might and all our strength, when we are spent, is it a time
to begin our warfare, or in our youth?
4. There is this, the just suspicion which is upon a late repentance;
it is seldom sound; it is no true repentance which ariseth merely from horror and
fear of hell. It may be but the beginnings of everlasting despair, and their desires
may be but offers of self-love after their own ease. All men seek the Lord at length,
but wise men seek him betimes. The difference is made on some in time, on others
out of time, upon their death-beds. The most profane would have God for their portion
when they can sin no more, and enjoy the world no longer. >How can we tell this
is a sound work? It seems to be a very questionable thing, merely proceeding from
self-love and natural desires of happiness in all men. When we begin with God, we
begin out of self-love, we come for our ease and interest, that we may be safe
and happy; afterwards we come to a delight of spirit in his service, and having
opportunity, show in our works the power of our affection to God, and manifest the
soundness of our conversion. It is possible a death-bed repentance may be true,
but it is very doubtful. There is but one instance, which is that of the thief upon
the cross. The scriptures are a history of five thousand years; yet all that while
we have but one instance of a man that repented when he came to die; and in that
one instance there is an extraordinary conjunction of circumstances, such as will
never fall out again. Christ was at the thief’s right hand, in the height of his
love, drawing sinners to salvation; and probably this man had never any such call
till then. Some may at the eleventh hour be converted, because they were not called
till then. Every one came when they were called. Therefore, there being so great
and just a suspicion that lies against a late repentance, certainly we should not
delay.
Reas. 5. The reasons for delay are very inconsiderable. Solomon
saith, Prov. xxvi. 16, that ‘the sluggard thinks himself wiser than seven men that
can render a reason.’ Mark, as Solomon’s fool is not to be taken literally, but
spiritually, so Solomon’s sluggard is not to be taken morally, but spiritually.
They that are sluggish and slow of heart in the things of God, they think they have
a great deal of reason on their side, and will not be persuaded on the contrary
but they shall do well enough for all that; and they can argue against the calls
and injunctions of God. Yet how little can they say for themselves! See what reasons
may be said for delay; I mean not that they plead and argue, but it is -that which
sways them, that which lies next the heart is this; why they keep off from God,
and are satisfied with their present estate.
1. The pleasures of sin are sweet, and they are loath to forego
them, and to engage their souls in the severities of a strict obedience. Here
is the bottom reason, this is, that which sways them. I will not
speak to this plea as it lies against conversion itself, but only as it makes men
to delay. If I were to plead for conversion itself, I would tell these carnalists
of higher pleasure; that their delights shall not be abrogated, but preserved; their
delight shall be transplanted from Egypt to Canaan, that it may thrive and prosper
in a happier soil; that they may have purer contentments, and those chaste and happy
satisfactions of enjoying communion with God. But I shall only deal with them as
it relates to the delay of conversion. Therefore I thus argue: These pleasures of
sin must one day be renounced, or you are for ever miserable; and if you must one
day, why not now? For mark, sin will be as sweet hereafter as it now is, and salvation
is always dispensed upon the same terms; you cannot be saved hereafter with less
ado, or bring down Christ and heaven to a lower rate; and, therefore, if this be
a reason now, it will ever lie as a reason against Christ and religion, then you
will never tend to look after the ways of life; if you are loath to part with sin
now, you will never part with it. The laws of Christianity are always the same.
God will not bate you anything of repentance, and your heart is not like to be better,
but worse, that is the sum of it; and therefore this reason signifies nothing when
it conies to be tried in the balance of the sanctuary, and yet this is the main
reason.
2. They can plead other things; hope God will be merciful to them
hereafter; though they indulge themselves a little longer in sin, he will at length
save them. I answer—You cannot bend his mercy and make it save; it is a mere uncertainty,
peradventure he will, peradventure not. Would you take poison, out of hope that
afterward you may meet with an antidote? And this is the very case between God and
us. I answer further—There are shrewd suspicions that God will not be merciful to
those that run such a desperate adventure; for whoever delays his repentance doth
in effect pawn his soul with the devil, and leaves it in his hands, and says, Here,
Satan, keep my soul; if I fetch it not again by such a day, it is thine for ever:
and can you think mercy will bring it out? Again, there are great causes of fear,
because there is such a thing as judicial hardness of heart, by a sentence of obduration.
There are some that God gives up to their own ways and counsels, and God inflicts
this sentence upon those that continue in sin, notwithstanding conviction of their
hearts to the contrary: Prov. i. 25, 26, ‘Ye have set at nought all my counsel,
and would none of my reproof: I will also laugh at your calamity, and mock when
your fear cometh.’ There are thousands in hell merely upon this account, that have
forfeited the benefit of God’s mercy, and tenders of his grace, and have been shut
up by hardness of heart, by God’s sentence of obduration; the most dreadful punishment
that can light upon a creature on this side hell.
3. Ay! but we are willing, and would turn to the Lord now, but
we have no leisure, and have not those conveniences that we shall have here after,
for then we shall get things into a better frame and posture. Oh, no; it is mere
hypocrisy to think you are willing when you delay, for there is nothing hinders
but a want of will, and a loathness to comply with the commands of God. When we
dare not flatly deny, then we delay. Non vacat, that is the sinner’s plea, I am
not at leisure; but non placet, there is the reality. Mat. xxii. 7, they which were invited to
the wed ding varnished their denial over with an excuse. Delay is a denial, for
if they were willing there would be no excuse. To be rid of importunate and troublesome
creditors, we promise them payment another time, and we know our estate will be
more wasted by that time; it is but to put them off: so this delay and putting off
God is but a shift. Here is the misery, God always comes unseasonably to a carnal
heart. It was the devils that said, Mat. viii. 29, ‘Art thou come to torment us
before our time?’ Good things are a torment to a carnal heart, and they always come
out of time. Certainly that is the best time when the word is pressed upon the heart
with evidence, light, and power, and when God treats with thee about thine eternal
peace.
Reas. 6. There are very urgent reasons to quicken us to make haste.
1. The state wherein we are at present is so bad and dangerous
that we can never soon enough come out of it. The state of a man in his carnal condition
is compared in scripture to a prison: Rom. xi. 32, ‘God hath concluded or shut them
all up in unbelief.’ And mark, it is a prison that is all on fire. Oh, when poor
captives are bolted and shut up in a flaming prison, how will they run hither and
thither to get out! So should we run and strive to get out of this flaming prison.
You cannot be too soon out of the power of the devil, or from under the curse of
the law, the danger of hell-fire, and the dominion of sin: Mat. iii. 7, ‘Who hath
warned you to flee from the wrath to come?’ He doth not say, to go, nor to run,
but to flee. Fleeing from wrath to come, that is the truest motion. And so Heb.
vi. 18; they which had the avenger of blood at their heels fled for refuge to take
hold of the hope set before them. If there be poison in our bowels we think we
can never soon enough cast it out. If fire hath taken hold of a building, we do
not say we will quench it hereafter, the next week, or next month, but think we
can never soon enough quench it. Or if there be a wound in the body, we do not let
it alone till it fester and rankle. Christians, you may apply all this to the present
case; here the danger is greater. There is no poison so deadly as sin, which hath
infected all mankind: no wound so dangerous, for that will be the death of body
and soul: no fire so dreadful as the wrath of God; therefore we cannot soon enough
come out of this condition.
2. We cannot be happy soon enough, for the state we make after
is the arms of God, the bosom of Jesus, the hope of eternal life; we cannot soon
enough get within the compass of such privileges. Oh! shall Christ lie by as a dead
commodity or breadedQu. ‘braided,’ that is, scorned, reproached; whence, upbraid?—ED.
ware? It shows we know not the gift of God, John iv. If we
had a due sense and value of his excellency, we would take the morning market, and
let not Christ Jesus, with all his benefits, lie by as a commodity that may be had
at the last, at any time of the day; we would look upon him as the quickest ware
in the market, and flock to him ‘as doves to the windows,’ Isa. lx. 8. You would
force your way that you might get into his heart; you would count all things but
dross and dung that you might gain him. It will be sweet to be encircled in the
embraces of Jesus Christ, to have ‘his left hand under your head, and his right
hand to embrace you,” Cant ii. 6; and will you delay when he stands offering himself,
and stretching out his hand all the day long to receive you?
SERMON LXVIII.
I made haste, and delayed not to keep thy commandments.—Ver. 60.
I COME now to the application.
Use 1. To reprove the dallying with God which we are conscious
to in the work of conversion, which is so common and natural to us. We are apt to
put off God from time to time, from childhood to youth, from youth to man’s age,
from man’s age to old age, and from old age to death-bed; and so the devil steals
away one hour after another till all time be past.
I shall—(1.) Speak of the causes of this delay; (2.) Represent
the heinousness of it, that you may not stroke this sin with a gentle censure, and
think lightly of the matter.
First, Of the causes of this delay.
1. Unbelief, or want of a due sense or sight of things to come.
If men were persuaded of eternal life and eternal death, they would not stand hovering
so long between heaven and hell, but presently engage their hearts to draw nigh
to God. But we ‘cannot see afar off,’ 2 Peter i. 9. Nature is purblind: to carnal
hearts there is a mist upon eternity, they have no prospective whereby to look into
another world, therefore it hath no influence upon them to quicken them to more
speed and earnestness. If we had a due sense of eternal death, surely we would be
fleeing from wrath to come; no motion should be earnest and swift enough to get
from such a danger. If we had a due sense of eternal life, we would be ‘running
to take hold of the hope that is before us,’ Heb. vi. 18.
2. Security. If men have a cold belief of heaven and hell, if
they take up the current opinions of the country, yet do not take it into their
serious thoughts, they ‘put far away the evil day,’ Amos vi. 3. Things at a distance
do not startle us, as a clap of thunder afar off doth not fright us so much as when
it is just over our heads in our own zenith. We look upon these things as to come,
so put off the thought of them. Next to a want of sound belief, the want of a serious
consideration is the cause why men dally with God. If we had the same thoughts living
and dying, our motions would be more earnest and ready. When death and eternity
is near, we are otherwise affected than when we look upon it as afar off. One said
of a zealous preacher, He preacheth as if death were at my back. Oh, could we look
upon death as at our back or heels! If men did but consider that within a few days
they must go to heaven or hell, that there is but the slender thread of a frail
life upon which they depend, that is soon fretted asunder, they would not venture
any longer to be out of a state of grace, nor dally with God. But we think we may
live long, and time enough to repent by leisure; we put far off the day of our change,
and so are undone by our own security.
3. Averseness of heart from God. That which makes us desirous
to stay longer in a way of sin, doth indeed make us loath to turn at all; and what
is that? Obstinacy and unsubjection of heart to God: ‘The carnal mind is enmity
to the law of God,’ Rom. viii. 7. We manifest our enmity to the law of God by delays as well as by
a down right opposition. Neh. iv. 6, it is said the work went on speedily. Why?
‘For the people had a mind to the work.’ Where there is an earnest bent of heart,
there we cannot linger and dally any longer. But men have no love nor affection
to God, therefore do they delay und keep off from him.
4. The love of the world rooted in us, the love of present delights
and present contentments. This is so deeply rooted in our nature, that here we stick,
and are loath to come off kindly to the work of God. In Mat. xxii., when they were
invited to the marriage-feast of the king’s son, that is, to the privileges of the
gospel, what did they plead? The farm, oxen, merchandise, and one had married a
wife; they were loath to be divorced from their dearest lusts, and to renounce the
satisfaction which they had in carnal things, that so they might walk with God in
a way of strict obedience.
Secondly, Let me represent the heinousness of it. Because we are
apt to stroke it with a gentle censure, and to speak of this with soft words, let
us see what this delay and putting off God is, when he comes with a great deal of
importunity and affectionate earnestness, inviting us to partake of his grace.
1. It is flat disobedience to God. You think it is but putting
it off for a while; no, it is flat disobedience. Why? God is as peremptory for the
time and season as he is for the duty itself. God doth not only say, Turn to me,
but, To-day, ‘even while it is called to-day, harden not your hearts,’ Heb. iii.
7, 8. The Lord deals with us as the Roman ambassador dealt with Antiochus, when
he was shifting and putting off the matter, that he might not give a direct answer
to the Romans. The ambassador draws a circle round about him, saith he,
Intra hunc,
Let me have an answer before thou passest from hence. So God will not only have
an answer, but a present answer. If he saith, To-day, it is flat disobedience for
you to say, To-morrow. He saith, Now is the time of salvation. We are charged in
his name and by his authority to do it now, in this instant.
2. It is ingratitude and unthankfulness for God’s eternal love:
Ps. ciii. 17, ‘From everlasting to everlasting thy loving-kindness is great to them
that fear thee.’ From all eternity God was mindful of us, and before the world was.
With reverence we may speak it: ever since he was God he was our God: from eternity
to eternity his lovingkindness is great; and shall we adjourn and put him off to
an odd corner of our lives, when he thought he could never soon enough think of
us? Shall the whole duration of God be taken up by his love to us, and shall we
be content to grieve the Spirit of God, and trample his laws under our feet for
all this? Can you have hearts to abuse such a God, and to deal so unkindly with
him?
3. It is base disingenuity: we do not deal with God as we would
have God to deal with us. If we have any business or errand at the throne of grace,
we would be heard presently, and are ready to complain if we have not a quick despatch:
Ps. cii. 2, ‘Lord, hear me speedily.’ Here is our language when praying for any
relief we stand in need of. To-day is a season for mercy, but to-morrow we make
always to be the season for duty. We would have God to tarry our sinful leisure, till the heat of our lusts be spent, and fervours
of youth be abated; yet we will not tarry his holy leisure. We are bound, but the
Lord is free whether he will answer us or no; yet we murmur if God come not in at
our beck. We are always in haste if in any danger and want any relief; we cry, How
long? And shall God stand waiting till we turn from our evil ways? If any cry, How
long? God may, as he doth Jer. xiii. 27, ‘When shall it once be?’
4. It is base self-love when we can be content to dishonour God
longer, provided that at length we may be saved. Shall I say that this is to prefer
our salvation before God? No, but it is to prefer our sins before God. And it shows
that we are not willing to part with sin upon reasons of duty, or any real inclination
of heart towards God, but only upon reasons of interest, that we maybe saved; yea,
never to part with it at all if you might have your wills. Not but that a man may
and ought to eye rewards and punishments. It is part of the exercise of our faith
to eye the reward, and also to eye the punishment; but this manifests an inordinate
respect to the reward when we would enjoy our personal happiness, and so that be
obtained at length, we care not how God be disobeyed and dishonoured. You do but
in effect say to God thus, Let me despise thy commands, and abuse thy mercies a
little longer; then I will look after my salvation, when my lusts are satisfied.
This is base self-love. Christ did not redeem us only that we might die well, but
that we might live well; not only that we might be safe at last, but glorify God
here upon earth; not only that we might enter into heaven, but do him service, and
that all our days: Luke i. 74, ‘Being delivered out of the hands of our enemies,
we might serve him without fear, in holiness and righteousness, all the days of
our life.’
5. It is great injustice and injury to God, who hath been too
long kept out of his right already. Oh, look back! How ungratefully have you spent
all your former time! Too much time hath been spent already, and you would delay
longer: 1 Peter iv. 3, ‘The time past may more than suffice to have wrought the
will of the Gentiles,’ &c. It is enough, and should be more than enough, and now
you should not stay a moment. As those that have delayed their journey, when they
begin and set out, mend their pace that they may redeem their time and accomplish
their journey; so should we, for the time past is more than enough to be spent in
worldly vanity and carnal excess: Rom. xiii. 11-14, ‘It is high time to awake out
of sin.’ God hath been encroached upon for a long time, and that should and will
be a grief of heart to you, that you have not all this while acknowledged or paid
your debt to your lord. The thought of this should prevail with us the more, because
the payment of a debt to a man should not be delayed, to put off a poor man till
to-morrow ‘when thou hast it by thee,’ Prov. iii. 28; and the wages of a servant
should not abide with us, Lev. xix. 13. We are not to defraud a poor servant, nor
to delay him, but to make him quick payment; and shall we defraud our great Creator
of the debt we owe to him, and put him off from day to day?
Use 2. To exhort us with speed to turn to the Lord, and to comply
with his motions. Let us not put off God from day to day. I shall urge it—(1.) As to the general case; (2.) As to particular duties
which are pressed upon you.
First, As to the general case. Oh! go and bethink yourselves,
how do matters stand between God and thy soul? Debate it seriously, that if you
have neglected God and his salvation already, you may now turn to him without delay.
Let me press you further.
1. You can never part with sin soon enough; it is a cursed inmate,
that will surely bring mischief upon the soul that harbours it. It will set its
own dwelling on fire. If there be a mote in the eye, a thorn in the foot, we take
them out without delay; and is not sin a greater mischief, and sooner to be looked
into and parted with? Certainly the evil of sin is greater than all evil, and hereafter
the trouble will be greater; therefore we can never soon enough part with it.
2. Let this move you: sin must have a quick despatch, and shall
not God? It would defeat temptations if we would but delay them, it would stop the
furies of anger, and suppress the motions of lust. Augustus the emperor advised
those who were angry to repeat the Greek alphabet, meaning that they might take
time to consider. So for uncleanness and other sins; if the practice and execution
of many lusts were but delayed, we would not be so frequent in them as we are, to
the dishonour of God and scandal of religion. Prov. vii. 22, it is said of the young
man enticed by the harlot, that ‘forthwith he went after her.’ When our lusts are
agog, all the checks of conscience and persuasions of the word will not prevail
for a little respite. Now, shall sin have a more ready entertainment than God? Will
you rush upon the practice of sin like a horse into the battle, and come on in the
service of God like a snail? Will you be so eager and passionate upon the impulsion
of every lust, and so hardly be entreated by the Spirit of God and by the word of
God?
3. If you be not ready, God is ready. How ready is he, on the
one hand, to receive you, and, on the other hand, to punish you! The one quickens
us by hope, and the other by fear. For the consideration which works upon hope,
God is ready: Mat. xxii. 4, 5, ‘Come to the wedding, all things are ready.’ He hath
a Christ ready to receive you, a Spirit ready to sanctify and cure all your soul
distempers; he hath pardoning mercy to forgive all your sins, he hath power of grace
to remedy all your distempers; and will not you be ready? Luke xv. 20, the prodigal
said, ‘I will go to my father.’ Mark his language, ‘I will go;’ the father ran.
When we do but relent, and with brokenness of heart come and lie at the feet of
God, love’s pace is very swift, and runs to snatch us out of the fire; therefore
will you not be ready to cast yourselves into the arms of his compassion? Cant.
ii. 8, Christ is represented as ‘leaping upon the mountains, and skipping upon the
hills.’ Christ thinks he can never be soon and early enough with a returning sinner,
to revive a poor broken-hearted sinner; therefore, if God be so ready, so should
you. On the other side, to work upon your fear, if you delay, God is ready to punish
you. The wrath of God hangs over your heads like a sharp sword by a slender thread,
and will you sit still and keep your place? ‘The judge is at the door;’ he is ready
to judge, James v. 9. Are you ready to be judged? God is ready to condemn, to execute,
and are not you ready to implore mercy, to seek the Lord’s favour? ready to fall flat, and beg terms of grace
in and through Christ Jesus? Rahab, when the Lord had by his messengers threatened
destruction to Jericho, only Rahab’s house was to be safe. She hanged out a scarlet
thread ere the spies were departed, Josh. ii.; she did not delay till the army came
and the city was surprised. When the Lord is marching against sinners with vengeance
and fury, you cannot come soon enough to God to prevent it, Luke xiv. 32. That king
that had twenty thousand marching against him, doth not stay till they were in his
quarters, but while the other is yet a great way off, he sendeth an embassage, and
desireth conditions of peace. God is ready to execute all his vengeance and curses
of the law; therefore, while you may, seek conditions of peace. You have been spared
long; it may be for the next sin you may pay for all. A thief that hath long escaped,
when he is taken at length, all his villany is recompensed into his bosom; if he
had not stolen the last time, he had escaped. God hath spared you hitherto; it may
be upon the next sin he will strike you, and hold his hands no longer. If God now
strike, in what a woful case would you be?
4. There was never any that came to God too soon; many have come
too late, the foolish virgins are an instance. When they brought little children
to Christ, Christ received them. There are none so little but the great God can
form and fashion them into a temple for himself. Usually God chooseth his people
from among the youth. There may be some converted in old age, but few; usually it
is in our youth, or as soon as we come to our maturity. Reason thus: I may be too
late, I cannot be too early; let me no longer dally with God.
Secondly, As to the particular duties which are pressed upon you,
let me caution you and direct you.
1. By way of caution.
[1.] When you have any stirrings of heart, any anxious thoughts
about your eternal condition, beware you do not believe the devil, that hereafter
will be a more convenient season. I shall give directions suitable to the grand
enemies of our salvation, the devil, the world, and the flesh, Now, do not believe
the devil. This was Felix’s case. Paul was reasoning of justice and temperance,
graces that he was little acquainted withal, and Paul quickens all by a remembrance
of judgment to come, and then Felix trembled. But how doth he put off this heart-work?
Hereafter we shall have ‘a more convenient season,’ Acts xxiv. 25. Oh! never will
it be better with you than now when the waters are stirred. Still there is something
in the sinner’s way when God hath any business for him. When young, we want wisdom;
when old, we want strength; in the middle of business, we want leisure; in the midst
of leisure, we are corrupted and want a heart. We are lazy, and then every molehill
seems a mountain. Remember, if the devil can but get us to delay, he hath us fast
enough. If he can but get us to put it off to-day, then to-morrow, then the next
day, shall be as that. Austin, when he had conviction upon him, he prays from his
conscience, Lord, mortify my lusts, but not yet. Satan’s morrow will never come.
There is no end of delays. He tells you of to-morrow and another season, but that
season will never come.
[2.] Let not the world choke the word. It is notable the choking
the good seed which was scattered among thorns. Christ expounds
it of the world. Now what of the world choketh it? Mat. xiii. 22, he instanceth
in ‘the cares of the world:’ and Luke instanceth in ‘the pleasures of this life:’
he adds ‘voluptuous living,’ Luke viii. 14; and Mark hath it more generally, ‘the
cares of this life,’ Mark iv. 19; ‘and the lusts of other things choke the word.’
The meaning of all those places is this: Many a man hath some beams of light darted
into his bosom, and he begins to have serious and anxious thoughts of his eternal
condition. Ay! but then the pleasures and cares of the world interpose, and they
must be first served, and so the conviction is lost. Sometimes a man is full of
business, and cannot attend to carrying on this work; at other times he is loath
to forego his voluptuous course; there is some sport he must attend upon, and so
the word is lost When you have conviction upon you, you are under God’s arrest;
when you go and get out of the chains of conscience without God’s leave, you break
prison. All business must give way to your great business, and follow that close
till you come to some issue: Mat. viii. 21, ‘Follow me,’ saith Christ. ‘Suffer me
first to go bury my father.’ ‘Nay,’ saith Christ, ‘let the dead bury the dead, but
do thou follow me.’ How specious soever the work be, we must call off our souls.
Let not these beams of conviction which are darted into your bosom be quenched.
[3.] Consult not with the flesh, as a friend in the case, when
your heart begins to work towards God: Gal. i. 16, ‘Immediately I consulted not
with flesh and blood.’ It is notable the word signifies to lay down a burden, to
lay down our cares and difficulties in a friend’s bosom. When a man hath any trouble
upon him he communicates it to his friend. Now, you have a burden upon you, you
begin to be sensible you are in a wrong course, and must turn to God. Do not lay
down your burdens in the flesh’s bosom; they will tell you this is but a pang and
melancholy qualm, and would furnish you with a great many seeming reasons to put
it off, frivolous excuses, slothful pretences, carnal fears, and idle allegations;
therefore consult not with the flesh as with a friend in the case.
[4.] Be not discouraged with tediousness and difficulty, which,
upon a trial, you will find in the ways of God. Many that carry on their convictions
to a resolution, and their good resolutions to some performance, when they find
it to be a difficult and tedious business, a thing that is irksome to the flesh,
they throw up all, and there is an end of the conviction that was upon them. A bullock
at first yoking is most unruly until he be accustomed to it; so afterwards duty
will be more sweet and easy: if you will but take Christ’s yoke upon trial, you
shall find it is a sweet yoke, Mat. xi. 29. And remember, difficulties in the service
of God should rather excite than discourage. Will you serve God with that which
cost you nothing? Will you think to go to heaven, and not enter in at the strait
gate? Remember, this is one of our waymarks. Counterbalance difficulty with reward,
and punishment and pains of duty with the pains of hell, the pleasure of sin with
the reward of eternal life: urge your souls with the equity in Christ’s ways, and
the filthiness and turpitude in those sinful courses.
[5.] If you have discouragements from God, and he seems to with
draw or withhold his grace, remember he is not at your beck: if he gives nothing
he oweth nothing. If he should not give present comfort, strength, and help, usually
it may be so for your trial. We are never brought to a thorough obedience until
we come to this resolution: Let God do what he will, I will do what he hath commanded;
till we yield to God’s sovereignty, and venture through his denials and the suspensions
of his grace. As the woman of Canaan, he first answereth her not a word; when he
answers, his speech is more discouraging than his silence, ‘It is not meet to take
the children’s bread and give it to dogs.’ She ventures through all these discouragements.
Christ yields at length: ‘O woman, great is thy faith; be it unto thee as thou wilt.’
God will bring his creatures to such a thorough obedience. You may have no visits
of his love, no beam of his grace; though you meet with a dumb oracle, and he seems
to cast you off, and you have many fears, yet venture through with a holy obstinacy
that you will not give over; as Job xiii. 15, ‘Though he kill me, yet will I put
my trust in him.’ When you follow God with such an obstinacy of obedience, though
he should appear never so contrary, yet we will encourage ourselves in waiting upon
him. Thus be severe to your purpose.
2. For positive directions.
[1.] Observe the call of God. There are certain seasons when God
more especially doth approach the heart of a sinner, when Christ knocks: Rev. iii.
20, ‘Behold, I stand at the door and knock.’ How doth Christ knock? By the motions
of his grace, when the word sets conscience awork. One time or other God meets with
the heart of every man that lives under the gospel, so that his conscience tells
him, I must be another man, or I am an undone man for ever. Then Christ knocks when
conscience is thus set awork; when the waters are stirred, then is the time to put
in for cure. Now observe this, that you may welcome the authority of his truth.
To resist Christ in this work is a dangerous thing. For a woman to destroy the child
in the womb is murder; so to resist Christ in this work that is going on towards
the new birth is spiritual murder.
[2.] Be sure this work come to some effect. To stifle convictions,
that is very dangerous. There is no iron so hard as that which hath been often heated
and often quenched; so no hearts so hard as those that have had many convictions
and have quenched them: 1 Thes. v. 19, ‘Quench not the Spirit.’ You have great qualms
of conscience. Felix he trembles; ay! but it came to nothing. Many men’s hearts
are roused, but it does no good. A man that sleeps upon a bridge may dream that
he is falling into the water, and so dream that he may shake every limb of him,
and so shake and tremble that he may cry out in his sleep. Ay! but the man doth
not awake, and rouse up that he may avoid the danger. So the word of God may work
so far that they begin to fear they are even dropping into the pit; they have anxious
thoughts about their eternal condition, but still they sleep till their security
overcome their fear, and so this work comes to nothing. And therefore, be not contented
to have some motions upon thy soul now and then, some involuntary impressions, but
see what they come to: Eph. v. 14, ‘Awake, thou that sleepest,’ &c. When Christ hath
awakened thee, and thou beginnest to be startled in the sleep of thy security, rouse
up thyself and be serious.
[3.] Actuate thy thoughts by a sound belief and application of
eternity, that you may not lose your convictions. First by a belief, and then by
an application. This is that which doth actuate and enliven all those truths that
set on the work of God. First, by a belief of eternity. Surely there is good and
evil, there is hope and fear, therefore there is heaven and hell. Say, there are
two states, a state of nature and a state of grace; and these two states have respect
to two covenants—a covenant of works, that worketh bondage, and binds me over to
punishment, and a covenant of grace; and both these do issue themselves at length
into heaven and hell. This is the great sum of our religion. And conscience and
reason will tell me there is a world to come; there must be a time when God will
deal more severely with sinners than he doth in the present life. Enliven your thoughts
by strengthening your belief of eternity, for this is that which doth set home all
the exhortations of his word, and which makes our thoughts serious. And then, secondly,
by a serious application of these things to yourselves. If you would have these
hopes, apply the offer of heaven to work upon your hope, and the commination of
hell to work upon your fear. The offer of heaven: If I would be blessed in Christ,
surely I must mend my course. Now, Acts iii. 26, ‘He hath sent him to bless you,
in turning away every one of you from his iniquities.’ When there is an offer that
comes in with power upon the heart, then Christ is sent to turn me from my sins,
that I may be the inheritor of an everlasting blessing; and shall I not let go my
sins? I have often flattered myself with this, Sure I am willing to be saved; but
I cannot be saved if I live in my sins, otherwise I am no more willing to be saved
than the devils, for they are willing to be saved from the wrath of God for ever.
A creature is willing to be eased of his torment, and every one would have eternal
life: Evermore give me this life. Now, let Christ do his work to turn you from your
sins. So by working upon your fear: Here God hath threatened me with eternal damnation
if I do not hearken. Now scourge thy soul with that smart question, Heb. ii. 3,
‘How shall I escape if I neglect so great salvation?’ How shall I escape the damnation
of hell if I turn back upon his offer, if I deal slightly with God in a business
which so nearly concerns my soul?
[4.] Issue forth a practical decree for God in the soul. When
the heart is backward, we have no remedy left but to decree for God. David makes
a decree in the court of conscience: Ps. xxxii. 5, ‘I said, I will confess my sins
unto the Lord.’ I said, I determined, I would go and lie at God’s foot, and humble
myself; so I said—set down a resolution which shall be like the laws of the Medes
and Persians, never to be reversed—that thou wilt for this present and ever hereafter
wait upon the means, and give way to the work of God upon thy soul; resolve that
you will go and lie at God’s feet, and say, ‘Lord, turn me: I am as a bullock unaccustomed
to the yoke,’ Jer. xxxi. 18. thou hast forbidden me to despair, and commanded thy
creature to come to thee for grace—here I cast myself at the footstool of thy mercy;
and resolve you will keep up your endeavours in all the means of grace
in hearing the word, prayer, &c. Though no sensible comfort comes, yet in obedience
perform holy duties: ‘At thy command,’ says Peter, ‘I will cast out the net,’ Luke
v. 5. Be diligent and frequent in waiting upon God, and look with more seriousness
and earnestness of soul after the business of eternal life.
SERMON LXIX.
The bands of the wicked have robbed me: but I have not forgotten
thy law.—Ver. 61.
IN the words observe
1. David’s trial.
2. His constancy under that trial.
1. His trial is set forth by two things:—
[1.] The persons from whom it came, the bands of the wicked.
[2.] The evil done him, have robbed me.
[1.] The persons, ‘The bands חֶבְלֵי of the wicked.’ חֶבֶל signifieth
a cord, and also a troop or company, not of soldiers only, but others: 1 Sam. x.
5, ‘Thou shalt meet a company or troop of prophets:’ it is the same word. Those
that interpret it cords or ropes, understand it some one way, some another. Aben
Ezra, the griefs and sorrows prepared for the wicked have taken hold of me, and
parallels it with Ps. cxvi. 3, ‘The sorrows of death compassed me, the pains of
hell gat hold of me.’ Others understand it of the snares the wicked laid for him.
But the word is better translated by the Chaldee paraphrase, catervae, the bands;
in our old translation, ‘The congregations of the wicked: ‘he meaneth the multitude
of his enemies leaguing together against him.
[2.] The evil done him, they ‘have robbed me.’ A man may suffer
in his name by slander, in his dwelling by his exile, in his liberty by imprisonment,
in limbs or life by torture and execution, in his estate by fine and confiscation.
Many are the troubles of the righteous; this last is here intended. There are the
depredations of thieves and robbers, but they do not spoil for religion’s sake,
but the supply of their lusts; the plunderings of soldiers by the license of war,
when laws cease, so men are robbed or have their goods taken from them by violence;
or else it may be by pretence of law, by fine and confiscation, as it is said: Acts
viii. 3, ‘Saul made havoc of the churches, and entering into every house, haling
men, committed them to prison:’ Acts ix. 1, ‘Saul, breathing out threatenings and
slaughter against the disciples, desires letters of the high priest, that if he
found any of this way, whether men or women, he might bring them bound to Jerusalem.’
At that time the favourers of the gospel suffered much rapine and spoil of goods.
Applying it to David’s case, some think it fulfilled when the Amalekites spoiled
Ziklag, 1 Sam. xxx., and took the women captives, and the spoil of the city. Some
understand it of the time when Absalom and his party rifled his house and defiled
his concubines, 2 Sam. xv.
2. His constancy. No calamity had wrought upon him so far as to
forsake God’s truth, or go against his conscience in anything.
Doct. That no temporal loss which can accrue to us by the violence
of evil men should make us forsake our duty to God.
1. That this temptation may be greater or less as it is circumstantiated.
It is here represented by David by this word, the bands or the troops of the wicked,
which implieth—
[1.] Their multitudes. One froward wicked man may do much harm
in his neighbourhood, as there are some whom God reserveth as scourges to his people
and goads and thorns to their sides; but when many rise up against us, the temptation
is the greater: Ps. iii. 1, ‘Lord, how are they increased which trouble me? many
are they which rise up against me.’ The sincere are but few themselves, and they
have many enemies: 1 John v. 19, ‘We know that we are of God, and the whole world
lieth in wickedness.’ There was a whole world against a handful of Christians, but
we must not ‘follow a multitude to do evil.’
[2.] Their confederacy, ‘The bands of the wicked:’ Ps. lxxxiii.
5-7, ‘They have consulted together with one consent, they are confederate against
thee, Gebal, Ammon, Amalek.’ Though the wicked be at enmity one with another, yet
they will all agree to destroy the people of God.
[3.] These were set on mischief; for the bands of the wicked are
spoken of here as a society opposite to that which is spoken of afterwards, ver.
63, ‘I am a companion of them that fear thee, and of them that keep thy commandments.’
There are two seeds which have enmity one against another, ‘the seed of the woman,’
and ‘the seed of the serpent,’ Gen. iii. 15. The far greatest part of the world
live an ungodly sensual life, and therefore cannot endure those that give an example
of a holy self-denying life, John xv. 19; therefore the life of godliness is usually
made matter of common hatred, scorn, and opposition, for the sensual and ungodly
cannot endure the godly and the heavenly. The more exactly any man setteth himself
to obey God, the more he crosseth the lusts and carnal interests of the wicked,
and so the more he commonly suffereth in the world. The world is full of malice
and prejudice against them; they slander them, oppress them, represent them under
an odious character; and they often meet with disturbances from the assaults and
injuries of wicked men.
[4.] The hurt they did him was spoiling and taking away the conveniences
of the temporal life, they ‘robbed me.’ Though it go no further, yet to be deprived
of those necessary and convenient comforts is matter of sorrow in itself. It goeth
near to the hearts of worldlings to part with them, and therefore by this means
they think to discourage the people of God; and many times God permitteth it that
their lives, liberties, and estates shall be much in their power: Ps. xliv. 10,
‘They that hate us spoil for themselves.’ God leaveth them in their hands to dispose
of them at their pleasure, which is a great and sharp temptation to his people.
The Amalekites ‘left no sustenance in Israel,’ Judges vi. 4.
2. When a man is said to forsake his duty to God by such trials.
[1.] When he loseth his patience and meek submission to his will. Thus the Lord tried Job by the Sabaeans and Chaldaeans, Job i.
15, 17, who ‘took away his oxen, and camels, and all his stock:’ yet Job meekly
submitteth to the Lord’s will: ver. 21, ‘The Lord hath given, and the Lord hath
taken away; blessed be the name of the Lord.’ Not ὁ Χαλδαῖος ἀφήλατο, but Job eyeth
God both in giving and taking: if he take, he gave before, or else we had it not
to lose. When we look to instruments we are full of wrath: a bucket of water cast
upon us enrageth us more than a soaking shower that cometh from heaven. Let us see
God, without whom nothing cometh to pass.
[2.] When he loseth his comfort and confidence in God, for that
is a sign we live upon the creature, and cannot trust God without the creature.
Man knoweth how to put a cheat upon his own heart. When he hath all things at full,
then he talketh of living by faith; as those women who ‘would eat their own bread,
and wear their apparel, only call us by thy name,’ Isa. iv. 1. So they, though all
their happiness be bound up with the creatures, yet have the wit to give God the
name. Now God will take away the creature to see how we can live upon himself alone:
1 Sam. xxx. 6, ‘David encouraged himself in the Lord his God.’ He still maintained
his hope in the Lord when all was gone, when the emptiers had emptied him.
[3.] When we desert the truth, or go against conscience in any
thing. David telleth us here, when ‘the bands of the wicked,’ &c.; that is, ‘the
congregations,’ says the old translation, as decreeing an unjust sentence against
him; or ‘bands,’ says the new, as appointed to attack him; or troops, when the wicked
combined against him by troops. So the primitive Christians ‘suffered the spoiling
of their goods,’ Heb. x. 34; the Jews endeavoured to make them poor and miserable,
that they might forsake their Christianity. But we must, with Joseph, leave our
coat to keep our conscience; and these trials, in short, should be but the exercise
of our patience and hope, and we should be provoked to do nothing but what best
becometh God’s servants.
3. That we should not forsake our duty to God for temporal losses.
[1.] We entered upon the profession of Christianity on these
terms: Mat. xvi. 24, ‘If any man will come after me, let him deny himself, and
take up his cross and follow me,’ Life, wealth, and honours must be forsaken:
Luke xiv. 26, ‘If any man come to me, and hate not his father, and mother, and
wife, and children, and brethren, and sisters, yea, and his own life also, he
cannot be my disciple.’ Only relations and life are there mentioned, goods are
not; but afterwards, ver. 33, ‘He that
forsaketh not all he hath,’ voto et praeparatione animi. Yet Christ
may permit some to break through at a cheaper rate, but all must resolve on it,
prepare for such a temptation. God hath not excepted it out of his covenant and
dispensations; he may when he pleases suffer a righteous man to be stripped to the
skin, therefore we must not except it out of our resignation. The wise merchant
‘sold all,’ Mat. xiii. 45, 46. When a man cometh to accept of Christ, there is a
competition. Without this—
(1.) No true faith. True faith includes in it an election and
choice or esteem and valuation of Christ, not only as good, but as more excel lent,
more necessary for us, more beneficial to us than all other things. It is
praelatio
unius rei prae altera, a preference of Christ above other things: Phil. iii. 7-9, ‘I count all things loss for the excellency
of the knowledge of Christ,’ &c. Christ is apprehended as more necessary for the
soul; it cometh to him under an apprehension of a deep want, and with a broken-hearted
sense of misery; we are undone without him. We are not so though we want or lose
the world; God can repair us here, will at last save us without these things: Luke
x. 42, ‘But one thing is needful.’ Christ is esteemed more excellent; the rarest
comforts of the world are but base things to his grace, but dung and dross in comparison;
not only uncertain, but vain and empty as to any real good: Job xxvii. 8, ‘For what
is the hope of the hypocrite, though he has gained, when God taketh away his soul?’
Christ is more beneficial to a poor sinner; in him alone true happiness is to be
found; therefore we must suffer anything rather than offend our Saviour: Rom. viii.
39, ‘No creature is able to separate us from the love of God in Christ Jesus our
Lord.’
(2.) No true love. Religion without self-denial in one kind or
an other is Christianity of our own making, not of Christ’s. We cull out the easy
safe part of religion, and then we call this love to God and love to Christ. No;
the true Christian love is to love God above all. Now, one branch of loving God
above all is to part with things near and dear to us when God calleth us so to do.
We must be contented to be crucified to the world with our Lord and Master: Mat.
x. 37, ‘He that loveth father, or mother, or son, or daughter, more that me, is
not worthy of me.’ An underling love Christ will not like or accept.
[2.] On this condition we possess and enjoy the good things of
this world, namely, to part with them when God calleth us thereunto. We are not
absolute owners, but tenants at will: Haggai ii. 8, ‘The silver is mine, and the
gold is mine, saith the Lord of hosts.’ The absolute disposal of the riches and
wealth of the world belongeth unto God, who hath all these things, with the power
to dispose of them as he pleaseth. Therefore he is to be eyed, acknowledged, and
submitted unto in the ordering of our lot and portion: Hosea ii. 9, ‘I will return,
and take away my corn in the time thereof, my wine in the season thereof, and will
recover my wool and my flax given to cover her nakedness.’ God still retaineth the
dominion of the creatures in his own hand, and we have but the stewardship and dispensation
of them: he will give and he will take away at his own pleasure. They are deposited
in our hands as a trust, for which we are accountable; therefore, if God demand,
there should be an act of voluntary submission and subjection on our part If we
enjoy them as our own, by an original right exclusive of God, we are usurpers but
not just possessors. We have indeed a subordinate right to prevent the encroachment
of our fellow-creatures, but that is but such a right as a man hath in a trust,
or a servant to his working tools. Surely God may dispose of his own as he will.
If we give it for God’s glory, or lay out our wealth in his service, God’s right
must be owned: 1 Chron. xxix. 14, ‘For all things come of thee, and of thine own
have we given thee.’ If God take it away by immediate providence, it was his own:
Job i. 21, ‘The Lord gave, and the Lord hath taken away.’ If by men, if we lose
anything for God, it is his own that we lose.
[3.] Our gain in Christ is more than our loss in the world, both
here and hereafter. So his promise: Mark x. 29, 30, ‘Verily I say unto you, there
is no man that hath left house, or brethren, or sisters, or father, or mother, or
wife, or children, or lands, for my sake and the gospel’s, but he shall receive
a hundred-fold now in this time, houses, and brethren, and sisters, and mothers,
and children, and lands, with persecutions, and in the world to come eternal life.’
Our religion promiseth us spiritual recompense in this world, and eternal in the
other, but exempteth us not from persecutions. He that hath a heart to quit anything
for Christ, shall have it abundantly recompensed in the world, with a reward much
greater in value and worth than that which he hath forsaken, sometimes more and
better in the same kind; as Job’s estate was doubled, and Valentinian, that left
the place of a tribune or captain of soldiers for his conscience, and got that of
an emperor. If not this, he giveth them a greater portion of his Spirit and the
graces thereof, more peace of conscience, and joy in the Holy Ghost, and this is
a hundred-fold better than all that we lose. Now this we have with persecution:
John xvi. 33, ‘These things have I spoken unto you, that in me you might have peace;
in the world you shall have tribulation.’ But then, for the world to come, then
all shall be abundantly made up to us in eternal life, when we shall reign with
Christ in his heavenly kingdom. This is all in all to a Christian; that which is
lost for God is not lost. Surely in heaven we shall have far better things than
we lose here.
[4.] Because the wicked never overcome but when they foil us of
our innocency, zeal, and courage. The victory of a Christian doth not consist in
not suffering, or not fighting, but in keeping that which we fight for: a Christian
is ‘more than a conqueror,’ Rom. viii. 37. Scias hominem Christo deditum mori posse,
vinci non posse. He may lose goods, lose life, yet still he overcomes whilst he
is faithful to his duty. Those that were ‘as sheep appointed to the slaughter,’
and ‘killed all the day long,’ they were oppressed and kept under, yet were ‘more
than conquerors.’ The way to conquer is by patience and zeal, though we be trodden
down and ruined; not by getting the best of opposite factions, but by keeping a
good conscience, and patience, and contentedness in sufferings. If God be honoured,
if the kingdom of Christ be advanced by our sufferings, we are victorious: Rev.
xii. 11, ‘They overcame by the blood of the Lamb and by the word of their testimony,
and they loved not their lives unto the death.’ That is an overcoming indeed, to
die in the quarrel, and be the more glorious conquerors. As long as a Christian
keepeth the faith, whatever he loses in the contest he has the best of it: 2 Tim.
iv. 7, ‘I have fought a good fight, I have finished my course, I have kept the faith,’
&c. Our victory is not to be measured by our prosperity and adversity, but our
faithful adherence to God. Though the devil and his instruments get their will over
our bodies and bodily interests, yet if he get not his will over our souls, we conquer,
and not Satan. Christians have not only to do with men who strike at their worldly
interests, but with Satan, who hath a spite at their souls: Eph. vi. 12, ‘For we
wrestle not against flesh and blood, but against principalities and powers, against
the rulers of the darkness of this world, against spiritual wickedness in high places.’ God may give men a power over
the bodily lives of his people, and all the interests thereof; the devil aimeth
at the destruction of souls. He will let you enjoy the pleasures of sin for a season,
that deprive you of your delight in God and celestial pleasures. He can be content
you shall have dignities and honours if they prove a snare to you; if he seeketh
to bring you to trouble and poverty, it is to draw you from God.
[5.] Fainting argueth weakness, if not nullity of grace: Prov.
xxiv. 10, ‘If thou faintest in the day of adversity, thy strength is small.’ A zealous,
constant mind will overcome all discouragements: 2 Tim. i. 7, ‘For God hath not
given us the spirit of fear, but of power, of love, and of a sound mind.’ Trees,
well rooted, will abide the blasts of strong winds. It is hard to those that are
guided by flesh and blood to overcome such temptations, but to the heavenly mind
it is more easy.
Use 1. Of information.
1. That loss of goods for adhering to God’s word by the violence
and rapine of evil-minded men is one temptation we should prepare for: such trials
may come. Such as mind to be constant must prepare themselves to quit their goods.
We all study to shift off the cross, but none studieth to prepare for the cross.
Profession goeth at too low a rate when people leap into it upon the impulsion of
carnal motives, or some light conviction or approbation. God taketh his fan in his
hand, and the chaff is distinguished from the solid grain. All love ἀδάπανον εὐαγγέλιον,
a cheap gospel: the gospel will have many summer friends, gaudy butterflies, that
fly abroad in the sun shine; but what cost are we content to be at for the gospel’s
sake?
2. That where men make conscience of their ways, they are not
apt to be reduced by penalties, for they are guided by a higher principle than the
interests of the flesh. Conscience looks to the obligation of duty, what we must
do or not do; not to the course of our interests—not what is safe, but what is duty.
Oh! but their sufferings may make them serious and wise, and so reflect upon their
error, and change their mind. Ans. It rather puzzleth the case when a man is divided
between his conscience and his interests. The unsound are blinded by their interests;
but a gracious heart in a clear case is more resolute, in a doubtful is more afraid
and full of hesitancy, lest he gratify the flesh, and so the case is more perplexed.
Men sooner come to themselves and relinquish errors if interest be not in the case.
Use 2. To exhort us to keep a good conscience, and to be faithful
with God, though our temporal interests should be endangered thereby. The conscience
of our duty should more comfort us than the loss of temporal things should trouble
our minds. But because this is not a by-point that I am now upon, nor a small thing
that I press you to, but necessary for every candidate of eternity or true disciple
of Jesus Christ, I must direct to get this constancy of mind.
1. I will show you what is necessary to it by way of disposition
or qualification.
2. What is necessary to it by way of consideration.
1. By way
of disposition.
[1.] There is required a lively faith concerning the world to
come, with some assurance of our interest therein. That faith is
necessary to draw off the heart from the conveniences and comforts of this life
appeareth by that, Heb. x. 34, ‘Ye took joyfully the spoiling of your goods,
knowing of yourselves that ye have in heaven a better and a more enduring
substance.’ There is both faith implied, and also some assurance of our
interest; they knew there was substance to be had in the other world. They that
live by sense count present things only substance, but the world to come only
fancy and shadows; but the gracious heart, on the contrary, looketh upon this
world as ‘a vain show,’ Ps. xxxix. 6, the world to come to be only the enduring
substance, or that true solid good which will make us everlastingly happy. And
there is some assurance of our interest; they had this substance; that is, by
virtue of God’s promise they had a title and right to it, and some security for
the full possession of it in due time, by the first fruits and earnest of the
Spirit. This they knew in themselves; they discerned their own qualifications,
and fulfilling the conditions of the promises; and the Spirit did in some
measure testify to them that they were the sons of God; and from all this flowed
their suffering of the loss of worldly goods, and their suffering of it
joyfully.
[2.] A sincere love to Christ is necessary, for then they will
not quit his interest for what is most near and dear to them in the world: Rom.
viii. 35, ‘What shall separate us from the love of Christ?’ Love there is not only
taken passively, for the love wherewith Christ loveth us, but actively, for the
love wherewith we love Christ. For the things mentioned there, ‘tribulation, or
distress, or persecution, or famine, or nakedness, or peril, or sword,’ belong not
to the latter; for tribulation is not wont to withdraw God from loving us, but us
from loving God. It is we that are assaulted by tribulation, and not Go<J nor Christ:
it is our love which the temptation striketh at. A man that loveth Christ sincerely
will be at some loss for him. Christ is rather held by the heart than by the head
only. They that make a religion of their opinions will find no such effect, if they
have a faith that never went deeper than their brains and their fancies, that reacheth
not their heart, and doth not stir up their love to Christ, that will not enable
them to hold out against temptations. Though men may sacrifice some of their weaker
lusts and petty interests, yet they will not forsake all for his sake: he that loveth
Christ will not leave him. Why doth a sinner deny himself for his lusts? he loveth
them, and sacrifices his time, strength, estate, conscience. So a Christian that
knoweth Christ hath loved him, and therefore loveth Christ again; he will not easily
quit him and his truth. A bare belief is only in the head, which is but the entrance
into the inwards of the soul; it is the heart which is Christ’s castle and citadel.
A superficial assent may let him go, but a faith which worketh by love produceth
this close adherence. Well, if we would endure spoiling of our goods, it is our
wisdom to consider what we love most, and can least part withal. Christ is infinitely
to be valued, as more precious than all the wealth in the world.
[3.] A well-grounded resolution in the truth: 1 Thes. v. 21, ‘Prove
all things; hold fast that which is good.’ When we take up the ways of God upon
fashion, or half conviction, or probable reasons, and do not resolve upon sound evidence, we are in danger to be shaken
when it is a costly thing to be a sincere Christian; but when conscience is soundly
informed, then all things give way to conscience. If the wicked spoil us of our
goods, they should not spoil us of our best treasure, which is a good conscience.
Whatever power they have by God’s permission over our outward estates, they have
no power over our consciences; that is the best friend or the worst enemy. No bird
singeth so sweetly as the bird in our bosoms; here heaven or hell is begun, and
the solaces of the outward life are nothing to this.
[4.J A contempt of the world. Our earthly affections must be mortified,
and that upon a twofold account:—
(1.) That we may freely part with them; for if they be overvalued,
our affliction will be according to the degree of our affection: Mark x. 22, ‘He
was sad at that saying, and went away grieved, for he had great possessions.’ We
cannot so freely resign them to God, and leave all for treasure in heaven.
(2.) That we may more entirely depend upon God: Heb. xiii. 5,
‘Let your conversation be without covetousness, and be content with such things
as ye have; for he hath said, I will never leave you nor forsake you.’ Till the
heart be purged from carnal affections, the promises of God have little force and
respect with us. A little satisfieth a contented and a weaned mind, and he can the
better cast himself upon God’s providence.
[5.] A sound belief of God’s providence; this hath a great influence
upon a free parting with our estates for our conscience’ sake: Heb. xi. 8, by faith
Abraham left his country, kindred, possessions, and trusted himself blindfold with
God’s providence. This principle was made use of when the king was troubled about
the hundred talents: 2 Chron. xxv. 9, saith the man of God, ‘The Lord is able to
give thee much more than this.’ God’s providence is enough for a gracious heart
Indeed it is hard to maintain such a faith in providence when exposed to great injuries.
We are apt to doubt of it; goodness seemeth to be neglected by him: Ps. lxxiii.
14, ‘Verily I have cleansed my heart in vain, and washed my hands in innocency.’
Doth God know? But a Christian must believe in hope against hope.
2. Remedies by way of consideration.
[1.] They cannot rob us of spiritual and eternal riches, of the
fear of God, love of God; treasures in heaven are out of their reach: Mat. vi. 19,
20, ‘Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt,
and where thieves break through and steal; but lay up for yourselves treasures in
heaven, where neither moth nor rust doth corrupt, and where thieves do not break
through or steal.’ Your joy shall no man take from you,’ John xvi. 22. Heavenly
things can never be taken from their owners.
[2.] If they cannot take away our God and Christ, we shall be
certainly happy. All things in the world depend on God and Christ: ‘The favour of
the Lord maketh rich,’ Prov. x. 22; without his blessing nothing prospereth. All
judgment is in the hands of Christ, John v. 22. He hath the government of the world,
or dominion over all things which may conduce to help or hinder his people’s happiness.
Things are not left to their arbitrament or uncertain contingency, but are under the government of a supreme providence, in
the hand of him that loves us.
[3.] Tried friendship is most valuable: James i. 12, ‘Blessed
is the man that endureth temptation, for when he is tried he shall receive the crown
of life, which the Lord hath promised to them that love him.’
[4.] If we suffer with Christ, we shall also be glorified with
him: Rom. viii. 17, ‘If so be that we suffer with him, that we may be also glorified
together.’
SERMON LXX.
At midnight I will rise to give thanks unto thee, because of thy
righteous judgments.—Ver. 62.
IN these words observe three things:—
1. David’s holy employment, or the duty promised, giving thanks
to God.
2. His earnestness and fervency, implied in the time mentioned,
at midnight I will rise; rather interrupt his sleep and rest than God should want
his praise.
3. The cause or matter of his thanksgiving, because of thy righteous
judgments, whereby he meaneth the dispensations of his providence in delivering
the godly and punishing the wicked according to his word. Where observe—
1. The term by which these dispensations are expressed, judgments.
2. The adjunct, righteous judgments.
1. For the term, ‘judgments,’ they are so called partly because
they are God’s judicial acts belonging to his government of the world; partly because
they are dispensed according to his word, the sentences of which are also called
judgments. There are the judgments of his mouth and of his hand: Ps. cxix. 13, ‘With
my lips have I declared all the judgments of thy mouth.’
2. The adjunct, ‘righteous,’ or the judgments of thy righteousness;
so called because they are holy, just, and full of equity.
Doct. 1. One special duty wherein the people of God should be
much exercised is thanksgiving.
Doct. 2. That, God’s providence rightly considered, we shall in
the worst times find much more cause to give thanks than to complain.
Doct. 3. That a heart deeply affected with God’s providence will
take all occasions to praise God and give thanks to his name, both in season and
out of season.
Doct. 1. One special duty wherein the people of God should be
much exercised is thanksgiving. This duty is often pressed upon us: Heb. xiii. 15,
‘Let us offer the sacrifice of praise continually, which is the fruit of our lips;’
giving thanks unto his name. There are two words there used, praise and thanksgiving:
generally taken, they are the same; strictly taken, thanksgiving differeth from
praise. They agree that we use our voice in thanksgiving, as we do also in praise,
for they are both said to be the fruit of our lips. What is in the prophet Hosea,
chap. xiv. 2, ‘calves of our lips,’ is in the Septuagint, ‘the
fruit of our lips:’ and they both agree that they are a sacrifice offered to our
supreme benefactor, or that they belong to the thank-offerings of the gospel. But
they differ in that thanksgiving belongeth to benefits bestowed on ourselves or
others; but in relation to us, praise to any excellency whatsoever. Thanksgiving
may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible
acknowledgment of favours received, or an expression of our sense of them, by word
and work, to the praise of the bestower. The object of it is the works of God as
beneficial unto us, or to those who are related to us, or in whose good or ill we
are concerned. As public persons, as magistrates: 1 Tim. ii. 1, 2, ‘I exhort, therefore,
that, first of all, supplication, prayers, intercessions, and giving of thanks be
made for all men; for kings, and for all that are in authority.’ Pastors of the
church: 2 Cor. i. 11, ‘You also helping together by prayer for us, that for the
gift bestowed upon us by the means of many persons, thanks may be given by many
on our behalf.’ Or our kindred according to the flesh, or some bond of Christian
duty: Rom. xii. 15, ‘Rejoice with them that do rejoice.’ Another place where this
duty is enforced is Eph. v. 20, where we are bidden to ‘give thanks always for all
things unto God and the Father in the name of our Lord Jesus Christ;’ where you
see it is a duty of a universal and perpetual use, and one wherein the honour of
God and Christ is much concerned. A third place is 1 Thes. v. 18, ‘In everything
give thanks, for this is the will of, God in Christ Jesus concerning you.’ See what
reason he urgeth; the express will of God requiring this worship at our hands. We
are to obey intuitu voluntatis. God’s will is the fundamental reason of our obedience
in every commandment; but here is a direct charge, now God hath made known the wonders
of his love in Christ.
I shall prove to you that this is a necessary duty, a profitable
duty, a pleasant and delightful duty.
1. The necessity of being much and often in thanksgiving will
appear by these two considerations:—
[1.] Because God is continually beneficial to us, blessing and
delivering his people every day, and by new mercies giveth us new matter of praise
and thanksgiving: Ps. lxviii. 19, ‘Blessed be the God of our salvation, who loadeth
us daily with his benefits, Selah.’ He hath continually favoured us and preserved
us, and poured his benefits upon us. The mercies of every day make way for songs
which may sweeten our rest in the night; and his giving us rest by night, and preserving
us in our sleep, when we could not help ourselves, giveth us songs in the morning.
And all the day long we find new matter of praise: our whole work is divided between
receiving and acknowledging.
[2.] Some mercies are so general and beneficial that they should
never be forgotten, but remembered before God every day. Such as redemption by Christ:
Ps. cxi. 4, ‘He hath made his wonderful works to be remembered.’ We must daily be
blessing God for Jesus Christ: 2 Cor. ix. 15, ‘Thanks be unto God for his unspeakable
gift.’ I understand it of his grace by Christ. We should ever be thus blessing and
praising him; for the keeping of his great works in memory is the foundation of
all love and service to God.
2. It is a profitable duty. The usefulness of thanksgiving appeareth
with respect to faith, love, and obedience.
[1.] With respect to faith. Faith and praise live and die together;
if there be faith, there will be praise; and if there be praise, there will be faith.
If faith, there will be praise, for faith is a bird that can sing in winter: Ps.
lvi. 4, ‘In God will I praise his word, in God have I put my trust; I will not fear
what flesh can do unto me:’ and ver. 10, ‘In God I will praise his word, in the
Lord I will praise his word.” Hi’s word is satisfaction enough to a gracious heart;
if they have his word, they can praise him beforehand, for the grounds of hope before
they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet
built an altar and offered sacrifices of thanks giving, because of God’s grant and
the future possession in his posterity, Gen. xiii. 18. Then, whether he punisheth
or pitieth, we will praise him and glory in him. Faith entertaineth the promise
before performance cometh, not only with confidence, but with delight and praise.
The other part is, if praise, there will be faith; that is, supposing the praise
real, for it raiseth our faith to expect the like again, having received so much
grace already. All God’s praises are the believer’s advantage, the mercy is many
times given as a pledge of more mercy. In many cases Deus donando debet. If life,
he will give food and bodily raiment. It holdeth good in spiritual things. If Christ,
other things with Christ. One concession draweth another; if he spares me, he will
feed me, clothe me. The attributes from whence the mercy cometh is the pillar of
the believer’s confidence and hope. If such a good, then a fit object of trust.
If I have found him a God hearing prayer, ‘I will call upon him as long as I live,’
Ps. cxvi. 2. Praise doth but provide matter of trust, and represent God to us as
a storehouse of all good things, and a sure foundation for dependence.
[2.] The great respect it hath to love. Praise and thanksgiving
is an act of love, and then it cherisheth and feedeth love. It is an act of love
to God, for if we love God we will praise him. Prayer is a work of necessity, but
praise a mere work of duty and respect to God. We would exalt him more in our own
hearts and in the hearts of others: Ps. lxxi. 14, ‘I will hope continually, and
will yet praise thee more and more.’ We pray because we need God, and we praise
him because we love him. Self-love will put us upon prayer, but the love of God
upon praise and thanksgiving; then we return to give him the glory. Those that seek
themselves will cry to him in their distress; but those that love God cannot endure
that he should be without his due honour. In heaven, when other graces and duties
cease, which belong to this imperfect state, as faith and repentance cease, yet
love remaineth; and because love remaineth, praise remaineth, which is our great
employment in the other world. So it feedeth and cherisheth love, for every benefit
acknowledged is a new fuel to keep in the fire: Ps. xviii. 1, ‘I will love thee,
O
Lord, my strength;’ Ps. cxvi. 1, ‘I will love the Lord, who hath heard the voice
of my supplications:’ Deut. xx-x. 20, ‘That thou mayest love the Lord, who is thy
life, and the length of thy days.’ The soul by praise is filled with a sense of the
mercy and goodness of God, so that hereby he is made more amiable to us.
[3.] With respect to submission and obedience to his laws and
providence.
(1.) His laws. The greatest bond of duty upon the fallen creature
is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment
of his goodness to us: the more frequent and serious in that, the more doth our
love constrain us to devote ourselves to God: Rom. xii. 1, ‘I beseech you therefore,
brethren, by the mercies of God, that you present yourselves a living sacrifice,
holy, acceptable to God, which is your reasonable service.’ To live to him: 2 Cor.
v. 14, 15, ‘For the love of Christ constraineth us, because we thus judge, that
if one died for all, then were all dead, and that he died for all, that they which
live should not henceforth live unto themselves, but unto him which died for them,
and rose again.’ And therefore praise and thanksgiving is a greater help to the
spiritual life than we are usually aware of; for, working in us a sense of God’s
love, and an actual remembrance of his benefits (as it will do if rightly performed),
it doth make us shy of sin, more careful and solicitous to do his will. Shall we
offend so good a God? God’s love to us is a love of bounty; our love to God is a
love of duty, when we grudge not to live in subjection to him: 1 John v. 3, ‘His
commandments are not grievous.’
(2.) Submission to his providence. There is a querulous and sour
spirit which is natural to us, always repining and murmuring at God’s dealing, and
wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling,
impatient humour, which often showeth itself against God even in our prayers and
supplications, is quelled by nothing so much as by being frequent in praises and
thanksgivings: Job i. 21, ‘The Lord hath given, and the Lord hath taken away; blessed
be the name of the Lord.’ It is an act of holy prudence in the saints, when they
are under any trouble, to strain themselves to the quite contrary duty of what temptations
and corruptions would drive them unto. When the temptation is laid to make us murmur
and swell at God’s dealings, we should on the contrary bless and give thanks. And
therefore the Psalmist doth so frequently sing praises in the saddest condition.
There is no perfect defeating the temptation but by studying matter of praise, and
to set seriously about the duty. So Job ii. 10, ‘Shall we receive good at the hand
of God, and shall we not receive evil?’ Shall we receive so many proofs of the love
of God, and quarrel at a few afflictions that come from the same hand, and rebel
against his providence when he bringeth on some needful trouble for our trial and
exercise? and having tasted so much of his bounty and love, repine and fret at every
change of dealing, though it be useful to purge out our corruptions, and promote
our communion with God? Surely nothing can be extremely evil that cometh from this
good hand. As we receive good things cheerfully and contentedly, so must we receive
evil things submissively and patiently.
3. It is a most delightful work to remember the many thousand
mercies God hath bestowed on the church, ourselves, and friends. To remember his
gracious word and all the passages of his providence; is this burdensome to us?
Ps. cxlvii. 1, ‘Praise ye the Lord, for it is pleasant:’ and Ps. cxxxv. 3, ‘Sing
praises unto his name, for it is pleasant’ Next to necessity, profit; next to profit,
pleasure. No necessity so great as spiritual necessity, because our eternal
well-being or ill-being dependeth on it; and beggary is nothing to being found naked
in the great day. No profit so great as spiritual; that is not to be measured by
the good things of this world, or a little pelf, or the great mammon, which so many
worship; but some spiritual and divine benefit, which tendeth to make us spiritually
better, more like God, more capable of communion with him; that is true profit,
it is an increase of faith, love, and obedience. So for pleasure and delight; that
which truly exhilarateth the soul, begets upon us a solid impression of God’s love,
that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious
fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures.
This feedeth the flesh, warreth against the soul; but this holy delight that resulteth
from the serious remembrance of God, and setting forth his excellences and benefits,
is safe and healthful, and doth cheer us but not hurt us.
Use. Oh, then, let us be oftener in praising and giving thanks
to God! Can you receive so much, and beg so much, and never think of a return or
any expression of gratitude? Is there such a being as God, have you all your supplies
from him, and will you not take some time to acknowledge what he hath done for your
souls? Either you must deny his being, and then you are atheists; or you must deny
his providence, and then you are epicureans, next door to atheism; or you must deny
such a duty as praise and thanksgiving, and then you are anti-scripturists, for
the scripture everywhere calleth for it at our hands; or else, if you neglect this
duty, you live in flat contradiction to what you profess to believe, and then you
are practical atheists, and practical epicureans, and practical anti-scripturists;
and so your condemnation will be the greater, because you own the truth but deny
the practice. I beseech you, therefore, to be often alone with God, and that in
a way of thanksgiving, to increase your love, faith, and obedience, and delight
in God. Shall I use arguments to you?
1. Have you received nothing from God? I put this question to
you, because great is our unthankfulness, not only for common benefits, but also
for special deliverances—the one not noted and observed, the other not improved.
Humble persons will find matter of praise in very common benefits, but we forget
even signal mercies. Therefore, I say, have you received nothing? Now, consider,
is there no return due? You know the story, Luke xvii. 15-19, Christ healed ten
lepers, and but one of them ‘returned and with a loud voice glorified God, and fell
down at his feet giving thanks, and he was a Samaritan. And Jesus answering said,
Were there not ten cleansed, but where are the nine? There are not found that returned
to give glory to God, save this stranger. And he said unto him, Arise, go thy way;
thy faith hath made thee whole.’ All had received a like benefit, but one only returned,
and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a
miraculous providence, he was made whole by a more gracious dispensation: ‘Thy faith
hath made thee whole;’ he was dismissed with a special blessing. God scattereth
his benefits upon all mankind, but how few own the supreme benefactor! Surely a
sensible heart seeth always new occasions of praising God, and some old occasions
that must always be remembered, always for life, and peace, and safety, and daily provision; and
always for Christ, and the hopes of eternal life. Surely if we have the comfort,
God should have the glory: Ps. xcvi. 8, ‘Give unto the Lord the glory due unto his
name, bring an offering, and come into his courts.’ He that hath scattered his seed
expecteth a crop from you.
2. How disingenuous is it to be always craving, and never giving
thanks! It is contrary to his directions in the word; for he showeth us there that
all our prayers should be mingled with a thankful sense and acknowledgment of his
mercies: Phil. iv. 6, ‘In everything let your requests and supplications be made
known with thanksgiving.’ Do not come only in a complaining way: Col. iv. 2, ‘Continue
in prayer, and watch in the same with thanksgiving.’ They are not holy requests
unless we acknowledge what he hath done for us, as well as desire him to do more.
Nothing more usual than to come in our necessities to seek help; but we do not return,
when we have received help and relief, to give thanks. When our turn is served,
we neglect God Wants urge us more than blessings, our interest swayeth us more than
duty. As a dog swalloweth every bit that is cast to him, and still looketh for more,
we swallow whatever the bounty of God casteth out to us without thanks, and when
we need again, we would have more, and though warm in petitions, yet cold, rare,
infrequent in gratulations. It is not only against scripture, but against nature.
Ethnics abhor the ungrateful, that were still receiving, but forgetting to give
thanks. It is against justice to seek help of God, and when we have it to make no
more mention of God than if we had it from ourselves. It is against truth; we make
many promises in our affliction, but forget all when well at ease.
3. God either takes away or blasts the mercies which we are not
thankful for. Sometimes he taketh them from us: Hosea ii. 8, 9, ‘I will take away
my corn in the time thereof, and my wine in the season thereof, and I will recover
my wool and flax.’ Why? ‘She doth not know that I gave her corn, and wine, and oil,
and gave her silver and gold.’ Where his kindness is not taken notice of, nor his
hand seen and acknowledged, he will take his benefits to himself again. We know
not the value of mercies so much by their worth as by their want;
ὥσπερ ὄφθαλμοι τὸ ἄγαν λαμπρὸν οὐκ ὁρῶσι—a thing too near the eye cannot be seen. God must set
things at a distance to make us value them. If he take them not away, yet many times
he blasts them as to their natural use: Mal. ii. 2, ‘And if you will not hear, and
if you will not lay it to heart to give glory to my name, saith the Lord of hosts,
1 will even send a curse upon you, and I will curse your blessings; yea, I have
cursed them already, because you do not lay it to heart.’ The creature is a deaf-nut;
when we come to crack it, we have not the natural blessing as to health, strength,
and cheerfulness, Acts xiv. 17; or if food, yet not gladness of heart with it; or
we have not the sanctified use, it is not a mercy that leadeth us to God. A thing
is sanctified when it is a bono in bonum, if it cometh from God and leadeth us to
God: 1 Cor. iii. 21-23, ‘All things are yours; whether Paul, or Apollos, or Cephas,
or the world, or life, or death, or things present, or things to come, all are yours,
for you are Christ’s, and Christ is God’s.’ You have a covenant right, a holy use.
4. Bless him for favours received, and you shall have more. Thanks
giving is the kindly way of petitioning, and the more thankful for mercies, the
more they are increased upon us. Vapours drawn up from the earth return in showers
to the earth again. The sea poureth out its fulness into the rivers, and all rivers
return to the sea from whence they came: Ps. lxvii. 5, 6, ‘Let the people praise
thee, O God; yea, let all the people praise thee: then shall the earth yield her increase,
and God, even our own God, shall bless us.’ When springs lie low, we pour a little
water into the pump, not to enrich the fountain, but to bring up more for ourselves.
It is not only true of outward increase, but of spiritual also: Col. ii. 7, ‘Be
ye rooted in the faith, and abound therein with thanksgiving.’ If we give thanks
for so much grace as we have already received, it is the way to increase our store.
We thrive no more, get no more victory over our corruptions, because we do no more
give thanks.
5. When God’s common mercies are well observed or well improved,
it fits us for acts of more special kindness. In the story of the lepers—Luke xvii.
19, ‘Thy faith hath made thee whole,’—he met not only with a bodily cure, but a
soul cure: Luke xvi. 11, ‘If, therefore, ye have not been faithful in the unrighteous
mammon, who will commit to your trust the true riches?’ When we suspect a vessel
leaketh, we try it with water before we fill it with wine. You are upon your trial;
be thankful for less, God will give you more. Means or directions:—
[1.] Heighten all the mercies you have by all the circumstances
necessary to be considered. By the nature and kind of them: spiritual eternal blessings
first; the greatest mercies deserve greatest acknowledgment: Eph. i. 3, ‘Blessed
be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual
blessings in heavenly places in Christ’—Christ’s spirit, pardon of sins, heaven,
the way of salvation known, accepted, and the things of the world as subordinate
helps. Luke x. 20, ‘Notwithstanding in this rejoice not, that the spirits are subject
to you, but rather rejoice because your names are written in heaven.’ Then consider
your sense in the want of mercies; what high thoughts had you then of them? The
mercies are the same when you have them and when you want them, only your apprehensions
are greater. If affectionately begged they must be affectionately acknowledged,
else you are a hypocrite either in the supplication or gratulation. Consider the
person giving, God, so high and glorious. A small remembrance from a great prince,
no way obliged, no way needing me, to whom I can be no way profitable, a small kindness
melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe
him? There is less reason why God should abase himself to look upon us or concern
himself in us: Ps. cxiii. 6, ‘He humbleth himself to behold the things that are
in heaven and in the earth.’ We have all things from him. Consider the person receiving;
so unworthy: Gen. xxxii 10, ‘I am not worthy of the least of all the mercies and
of all the truth which thou hast showed unto thy servant;’ 2 Sam. vii. 18, ‘Who
am I, O Lord God, and what is my house, that thou hast brought me hitherto?’ Consider
the season; our greatest extremity is God’s opportunity: Gen. xxii. 14, ‘In the
mount of the Lord it shall be seen,’ when the knife was at the throat of his son; 2 Cor. i. 9, 10, ‘We had the sentence of death in ourselves, that
we should not trust in ourselves, but in God, which raiseth the dead, who delivered
us from so great a death, and doth deliver; in whom we trust, that he will yet deliver
us.’ Consider the end and fruit of his mercy; it is to manifest his special love
to us, and engage our hearts to himself: Isa. xxxviii. 17, ‘Thou hast in love to
my soul delivered it from the pit of corruption,’ or ‘thou hast loved me from the
grave;’ otherwise God may give things in anger. Consider the means by which he brought
them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest
matters of providence hang many times upon small wires: a lie brought Joseph into
prison, and a dream fetched him out, and he was advanced, and Jacob’s family fed.
Consider the number of his mercies: Ps. cxxxix. 17, ‘How precious also are thy thoughts
unto me, O God! how great is the sum of them!’ The many failings pardoned, comforts
received, dangers prevented, deliverances vouchsafed. How he began with us before
all time, conducted us in time, and hath been preparing for us a happiness which
we shall enjoy when time shall be no more.
[2.] Satisfy yourselves with no praise and thanksgiving but what
leaveth the impression of real effects upon the soul; for God is not flattered with
empty praises and a little verbal commendation. There is a twofold praising of God—by expressive declaration or by objective impression. Now, neither expression nor
impression must be excluded. Some platonical divines explode and scoff at the verbal
praise more than becometh their reverence to the word of God: Ps. l. 23, ‘He that
offereth praise glorifieth me.’ But then the impression must be looked after too,
that we be like that God whom we commend and extol, that we depend on him more,
love him more fervently, serve him more cheerfully.
Doct. 2. That God’s providence rightly considered, we shall find
in the worst times much more cause to give thanks than to complain. I observe this
because David was now under affliction. He had in the former verse complained that
‘the bands of the wicked had robbed him,’ yet even then would he give thanks to
God.
1. Observe here, the matter of his thanksgiving was God’s providence
according to his word, seen in executing threatenings on the wicked, and performing
his promises to the godly. God’s word is one of the chiefest benefits bestowed on
man, and therefore should be a subject of our praises. Now, when this is verified
in his providence, and we see a faithful performance of those things in mercy to
his servants, and in justice to his enemies, and the benefits and advantages of
his law to them that are obedient, and the just punishment of the disobedient, and
can discern not only a vein of righteousness but of truth in all God’s dealings,
this is a double benefit, which must be taken notice of, and acknowledged to God’s
praise. O Christians! how sweet is it to read his works by the light of the sanctuary,
and to learn the interpretation of his providence from his Spirit by his word: Ps.
lxxiii. 17, ‘I went into the sanctuary of God, then understood I their end;’ by
consulting the scriptures he see the end and close of them that walk not according
to God’s direction: his word and works do mutually explain one another. The sanctuary
is the place where God’s people meet, where his word is taught, where we may have
satisfaction concerning all his dealings.
2. That when any divine dispensation goeth cross to our affections,
yea, our prayers and expectations, yet even then can faith bring meat out of the
eater, and find many occasions of praise and thanksgiving to God; for nothing falleth
out so cross but we may see the hand of God in it working for good.
[1.] Though we have not the blessing we seek and pray for, yet
we give thanks because God hath been sometimes entreated, he hath showed himself
a God hearing prayer, and is only delaying now until a more fit time wherein he
may give us that which is sought: Ps. xliii. 5, ‘Hope thou in God, for I shall yet
praise him, who is the health of my countenance, and my God.’ Now we are mourning,
but he is our God, and we are not left without hope of a blessed issue. God, that
hath been gracious, will be gracious again. He is our gracious father when we are
under his sharpest corrections, a father when he striketh or frowneth; therefore
we are not without hope that he will give us opportunities again of glorifying his
name.
[2.] We bless God for continuing so long the mercies which he
hath taken from us. Former experiences must not be forgotten: ‘Ebenezer, hitherto
the Lord hath helped us.’ If he shall afflict us afterward, yet ‘hitherto he hath
helped us,’ 1 Sam. vii. 12. If he take away life, it is a mercy that he spared it
so long for his own service and glory; if liberty, that we had such a time of rest
and intermission.
[3.] God is yet worthy of praise and thanksgiving for choicer
mercies yet continued, notwithstanding all the afflictions laid upon us. That we
have his Spirit supporting us under our trials, and enabling us to bear them: 1
Peter iv. 13, 14, ‘Rejoice, inasmuch as ye are partakers of Christ’s sufferings;
that when his glory shall be revealed, ye may be glad also with exceeding joy. For
if ye be reproached for the name of Christ, happy are ye; for the spirit of glory
and of God resteth on you.’ And that we have any peace of conscience: Rom. v. 1,
‘Therefore, being justified by faith, we have peace with God through our Lord Jesus
Christ.’ That the hope of eternal life is not diminished but increased by our afflictions:
Rom. v. 4, 5, ‘We glory in tribulation, knowing that tribulation worketh patience,
and patience experience, and experience hope, and hope maketh not ashamed: because
the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto
us.’ That many of our natural comforts are yet left, and God will supply us by ways
best known to himself.
[4.] That evils and afflictions which light upon us for the gospel’s
sake, or righteousness’ sake, and Christ’s name’s sake, are to be reckoned among
our privileges, and deserve praise rather than complaint: Phil. i. 29, ‘To you
it is given in the behalf of Christ, not only to believe on him, but also to suffer
for his sake.’ If it be a gift, it is matter of praise.
[5.] Take these evils in the worst notion, they are less than
we have deserved: Ezra ix. 13, ‘And after all that is come upon us for our evil
deeds, and for our great trespass, seeing that thou our God hast punished us less
than our iniquities deserve.’ Babylon is not hell, and still that should be acknowledged.
[6.] That no evil hath befallen us but such as God can bring good
out of them: Rom. viii. 28, ‘All things shall work together for good to them that
love God.’ All things that befall a Christian are either good, or shall turn to
good; either to good natural: Gen. l. 20, ‘Ye thought evil, but God meant it for
good;’ or good spiritual: Ps. cxix. 75, ‘I know, O Lord, that thy judgments are right,
and that thou in faithfulness hast afflicted me;’ or good eternal: 2 Cor. iv. 17,
‘For our light affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory.’
Use 1. For information, that God’s righteous judgments are matter
of praise and thanksgiving. An angel is brought in speaking, Rev. xvi. 5, ‘Thou
art righteous, O Lord, which art, and wast, and shaft be, because thou hast judged
thus.’ Indeed, the formal object of thanksgiving and praise is some benefit: Ps.
cxxxv. 3, ‘Praise the Lord, for the Lord is good.’ We praise God for his judgments,
because they are just and right; we praise God for his mercies, not only because
they are just and equal, but comfortable and beneficial to us, and so a double ground
of thanksgiving.
Use 2. For reproof, that we make more noise of a little trouble
than we do of a thousand benefits that remain with us. We fret and complain and
manifest the impatiency of the flesh; like a great machine or carriage, if one pin
be out of order, all stoppeth, or one member hurt, though all the rest of the body
be sound; or as Haman, the favours of a great king, pleasures of a luxurious court,
all this availeth him nothing as long as Mordecai was in the gate, Esther v. 13;
not withstanding his riches, honours, multitude of children, great offices, this
damped all his joy: Mal. i. 2, ‘I have loved you, saith the Lord; yet ye say, Wherein
hast thou loved us?’ Non quod habet numerat, &c. Oh! let us check this complaining
spirit; let us consider what is left, not what God hath taken away; what we may
or shall have, not what we now want; what God is, and will be to his people, though
we see little or nothing in the creature.
Doct. 3. That a heart deeply affected with God’s providence will
take all occasions to praise and give thanks.
1. It is certain that our whole life should be a real expression
of thankfulness to God. The life of a Christian is a life of love and praise, a
hymn to God: 1 Peter ii. 9, ‘But ye are a chosen gene ration, a royal priesthood,
a holy nation, a peculiar people, that ye should show forth the praises of him who
hath called you but of darkness into his marvellous light.’ Christianity is a confession;
the visible acting of godliness is a part of this confession; we are all saved as
confessors or martyrs. Now the confession is made both in word and deed.
2. There are special occasions of thanksgiving and praise to God,
as the apostle bids Timothy preach: 2 Tim. iv. 2,
εὐκαίρως ἀκαίρως, ‘in season,
out of season,’ meaning thereby that he should not only take ordinary occasions,
but extraordinary; he should make an opportunity where he found none. So we should
press Christians to praise God not only in solemn duties, when the saints meet together
to praise, but extraordinarily redeem time for this blessed work; yea, interrupt
our lawful sleep and repose, to find frequent vacancies for so necessary a duty
as the lauding and magnifying of God’s mercy.
3. As for rising up at midnight, we can neither enforce it as
a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David,
who employed his time waking to the honour of God, which others spent in sleeping;
and we read that Paul and Silas ‘sang praises at midnight,’ Acts xvi. 25, though
then in the stocks, and they had been scourged the day before. And it is said, Job
xxxv. 10, ‘None saith, Where is God my maker, who giveth songs in the night?’ that
is, giveth matter of praise if we wake in the night. And David saith elsewhere,
Ps. xlii. 8, ‘The Lord will command his lovingkindness in the day-time, and in the
night his song shall be with me:’ day and night he would be filled with a sense
of God’s love, and with songs of praise. Therefore we cannot condemn this, but must
highly commend it. Let men praise God at any time, and the more they deny themselves
to do it, the more commendable is the action; yet we cannot enforce it upon you
as a necessary duty, as the Papists build their nocturnal devotions upon it. That
which we disapprove in them is, that those hours instituted by men they make necessary;
that they direct their prayers to saints and angels which should only be to God,
that they might mingle them with superstitious ceremonies and, observances; that
they pray and sing in an unknown tongue without devotion, appropriating it to a
certain sort of men, to clerks for their gain, with an opinion of merit. The primitive
Christians had their hymnos antelucanos, but in persecution, their
ἀλεκτροφωνίας,
saith Clem. Alexandrinus; but what is this to superstitious night-services?
4. Though we cannot enforce the particular observance upon you,
yet there are many notable lessons to be drawn from David’s practice.
[1.] The ardency of his devotion, or his earnest desire to praise
God, ‘at midnight:’ then, when sleep doth most invade us, then he would rise up.
His heart was so set upon the praising of God, and the sense of his righteous providence
did so affect him, and urge him, or excite him to this duty, that he would not only
employ himself in this work in the day-time, and so show his love to God, but he
would rise out of his bed to worship God and celebrate his praise. That which hindereth
the sleep of ordinary men is either the cares of this world, the impatient resentment
of injuries, or the sting of an evil conscience: these keep others waking, but David
was awaked by a desire to praise God; no hour is unseasonable to a gracious heart;
he is expressing his affection to God when others take their rest. Thus we read
of our Lord Christ, that he spent whole nights in prayer, Luke vi. 12. It is said
of the glorified saints in heaven, that they praise God continually: Rev. vii. 17,
‘They are before the throne of God, and serve him day and night in his temple, and
he that sitteth on the throne shall dwell among them.’ Now, holy men, though much
hindered by their bodily necessities, yet they will come as near as present frailty
will permit; we oftentimes begin the day with some fervency of prayer and praise,
but we faint ere even.
[2.] His sincerity, seen in his secrecy. David would profess his
faith in God when he had no witness by him, at midnight, then no hazard of ostentation.
It was a secret cheerfulness and delighting in God when alone; he could have no
respect to the applause of men, but only to approve himself to God who seeth in
secret. See Christ’s direction, Mat. vi. 6, ‘But thou, when thou prayest, enter into
thy closet, and when thou hast shut thy door, pray to thy Father which is in secret,
and thy Father which seeth in secret shall reward thee openly:’ his own practice:
Mark i. 35, ‘Rising early in the morning, he went into a desert to pray.’ Both time
and place implied secrecy.
[3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at
night, he ‘watered his couch with his tears,’ after the examination of his heart;
Ps. cxix. 62; at midnight he rose to give thanks; in the morning he prevented the
morning-watches, seven times a-day praising God, morning, noon, night. These are
all acts of eminent piety. We should not content ourselves with so much grace as
will merely serve to save us. Alas! we have much idle time hanging upon our hands;
if we would give that to God it were well.
[4.] The value of godly exercises above our natural refreshings;
the word is sweeter than appointed food: Job xxiii. 12, ‘I have esteemed the words
of his mouth more than my necessary food.’ David preferreth his praises of God before
his sleep and rest in the night. Surely this should shame us for our sensuality.
We can dispense with other things for our vain pleasures; we have done as much for
sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night
into day, and day into night for their drunkenness, gaming, vain sports, &c., and
shall we not deny ourselves for God?
[5.] The reverence to be used in secret adoration. David did not
only raise up his spirits to praise God, but rise up out of his
bed to bow the knee to him. Secret duties should be performed with some
solemnity, not slubbered over. Praise, a special act of adoration,
requireth the worship of body and soul
Use. Let David’s example condemn our backwardness and sluggishness,
who will not take those occasions which offer themselves. Mark, lie gave thanks
when we fret; at midnight he rose to do it with the more secrecy and fervency; this
not to pray only, but to give thanks.
SERMON LXXI.
I am a companion of all them that fear thee, and of them that
keep thy precepts.—Ver.
63.
IN this verse two things are observable:—
1. A description of the people of God; they are described by their
principle, and by the course of their lives and actions, fear and obedience.
2. David’s respect to them, I am a companion of all them.
More
particularly:—
1. In the person speaking: the disparity of the persons is to
be observed. David, who was a great prophet, yea, a king, yet saith,
‘I am a companion of them that fear thee.’ Christ himself called
them his ‘fellows:’ Ps. xlv. 7, ‘Thy God hath anointed thee with the
oil of gladness above thy fellows; and therefore David might well say,
‘I am a companion.’
2. David saith of all them. The universal particle is to be observed;
not only some, but all: when any lighted upon him, or he upon any of them, they
were welcome to him. How well would it be for the world if the great potentates
of the earth would thus think, speak, and do: ‘I am a companion of all them that
fear thee.’ Self-love reigneth in most men. We love the rich and despise the poor,
and so ‘have the faith of our Lord Jesus Christ in respect of persons,’ James ii.
1; therefore this universality is to be regarded. ‘Hearing of your faith and love
to all the saints,’ Eph. i. 15, to the mean, as well as the greatest. Meanness doth
not take away church relations, 1 Cor. xi. 20. There are many differences in worldly
respects between one child of God and another, yea, in spiritual gifts, some weaker,
some stronger, but we must love all, for all are children of one Father, all owned
by Christ, ‘He is not ashamed to call them brethren,’ Heb. ii. 11. This, I say,
is observable, the disparity of the persons—on the one side David, on the other
all the people of God.
First, Let us take notice of the description of the people of
God. They are such as fear him and keep his precepts, that is, obey him conscientiously,
out of reverence to his majesty and goodness, and due regard to his will delivered
in his word. The same description is used: Acts x. 35, ‘In every nation he that
feareth God and worketh righteousness is accepted with him.’ Note hence—
Doct. 1. The fear of God is the grand principle of obedience:
Deut. v. 29, ‘Oh, that there were such an heart within them, that they would fear
me and keep my commandments always.’ Here consider—
1. What is the fear of God.
2. What influence it hath upon obedience.
1. What is the fear of God? There is a twofold fear of God—servile
and filial.
[1.] Servile, by which a man feareth God and hateth him, as a
slave feareth his cruel master, whom he could wish dead, and himself rid of his
service, and obeyeth by mere compulsion and constraint. Thus the wicked fear God
because they have drawn an ill picture of him in their minds: Mat. xxv. 24, 25,
‘I knew thou wast a hard man, and I was afraid.’ They perform only a little unwilling
and unpleasing service, and as little as they can, because of their ill conceit
of God. So Adam feared God after his sin when he ran away from him, Gen. iii. 10.
Yea, so the devils fear God, and rebel against him: James ii. 29, ‘The devils also
believe and tremble.’ This fear hath torment in it to the creature, and hatred of
God, because by the fear of his curse and the flames of hell he seeketh to drive
them from sin.
[2.] Filial fear, as children fear to offend their dear parents;
and thus the godly do so fear God, that they do also love him, and obey him, and
cleave to him, and this preserveth us in our duty: Jer. xxxii. 40, ‘I will put my
fear in their hearts, and they shall not depart from me.’ This is a necessary frame
of heart for all those that would observe and obey God. This fear is twofold:—
(1.) The fear of reverence.
(2.) The fear of caution.
(1.) The fear of reverence, when the soul is deeply possessed
with a sense of God’s majesty and goodness, that it dareth not offend him. His greatness
and majesty hath an influence upon this fear. ‘Fear ye not me? saith the Lord: will
ye not tremble at my presence, who have placed the sand for the bound of the sea
by a perpetual decree, that it cannot pass it?’ Jer. v. 22. His goodness and mercy:
Hosea iii. 5, ‘They shall fear the Lord, and his goodness;’ Jer. x. 6, 7, ‘There
is none like unto thee, O Lord; thou art great, and thy name is great in might: who
would not fear thee, O king of nations?’ Both together engage us to live always as
in his eye and presence, and in the obedience of his holy will, studying to please
him in all things.
(2.) The fear of caution is also called the fear of God, when
we carry on the business of salvation with all possible solicitude and care. For
it is no easy thing to please God and save our souls: Phil. ii. 12, ‘Work out your
salvation with fear and trembling.’ In the time of our sojourning here we meet with
many temptations; baits without are many, and the flesh within us is importunate
to be pleased, and our account at the end of the journey is very exact: 1 Peter
i. 17, ‘And if ye call on the Father, who without respect of persons judgeth according
to every man’s work, pass the time of your sojourning here in fear.’ A false heart
is apt to betray us, and the entertainments of sense to entice and corrupt us, and
we are assaulted on every side, and salvation and eternal happiness is the thing
in chase and pursuit; if we come short of it we are undone for ever: Heb. iv. 1,
‘Having a promise of rest left with us, let us fear lest we come short of it.’ There
is no mending errors in the other world; there we shall be convinced of our mistakes
to our confusion, but not to our conversion and salvation.
2. The influence it hath upon keeping God’s precepts.
[1.] In general, this is one demonstration of it, that the most
eminent servants of God have been commended for their fear of God: Job, chap. i.
1, is said to be ‘a man perfect and upright, one that feared God, and eschewed evil.’
He had a true godliness, or a filial awe of God, which kept him from sin, and the
temptations whereby it might insinuate itself into his soul. So Obadiah, Ahab’s
steward, is described to be a man ‘that feared God greatly,’ 1 Kings xviii. 3; and
of one Hananiah it is said, Neh. vii. 2, that ‘he feared God greatly, above many
others.’ Men are more holy as the fear of God doth more prevail in their hearts,
their tenderness both in avoiding and repenting of sin increaseth according as they
entertain the awe and fear of God in their hearts, and here is the rise and fountain
of all circumspect walking. As the stream is dried up that wanteth a fountain, so
godliness ceaseth as the fear of God abateth.
[2.] More particularly.
(1.) It is the great pull-back and constant preservative of the
soul against ski, as the beasts are contained in their subjection and obedience
to man by the fear that is upon them: Gen. vii. 2, ‘The dread of you shall be upon
every beast of the earth, that they shall not hurt you;’ so the fear of God is upon
us: Exod. xx. 20, ‘God is come to prove you, that his fear may be before your faces,
that ye sin not.’ Joseph is an instance: Gen. xxxix. 9, ‘How can I do this great
wickedness, and sin against God?’ Abraham could promise himself little security
in a place where no fear of God was: Gen. xx. 11, ‘I thought surely the fear of
God is not in this place, and they will slay me for my wife’s sake.’ Therefore,
Prov. xxiii. 17, ‘Be thou in the fear of the Lord all the day long.’
(2.) It is the great excitement to obedience.
(1st.) Duties of religion will not reverently and seriously be
performed unless there be a deep awe of God upon our souls: ‘God will be sanctified
in all that draw nigh unto him,’ Lev. x. 3. Now, what is it to sanctify God in our
hearts, but to fear his majesty and greatness and goodness? Isa. viii. 13, ‘Sanctify
the Lord God of hosts in your hearts, and make him your fear.’ Therefore David desireth
God to call in his straggling thoughts and scattered affections: Ps. lxxxvi. 11,
‘Unite my heart to the fear of thy name;’ so the serious worshippers are described
to be those that ‘desire to fear his name,’ Neh. i. 11.
(2d.) Duties towards men will not be regarded in all times and
places, unless the fear of God bear rule in our hearts; as servants, when their
masters are absent, neglect their work: Col. iii. 22, ‘Servants, obey in all things
your masters according to the flesh; not with eye-service, as men-pleasers, but
in singleness of heart, fearing God.’ A Christian is alike everywhere, because God
is alike everywhere. He that feareth God needeth no other theatre than his own conscience,
nor other spectators than God and his holy angels. So to hinder us from contriving
mischief in secret, when others are not aware of it: Lev. xix. 14, ‘Thou shalt not
curse the deaf man, nor lay a stumbling-block before the blind, but shalt fear the
Lord thy God.’ The deaf hear not, the blind seeth not; but God seeth and heareth,
and that is enough to a gracious heart to bridle us when it is in our power to hurt
others; as Joseph assureth his brethren he would be just to them, ‘for I fear God,’
Gen. xlii. 18. Nehemiah did not convert the public treasures to his private use:
Neh. v. 15, ‘So did not I, for I fear God.’ This grace, when it is hazardous to be
faithful to men, makes us to slight the danger: Exod. i. 17, ‘The midwives feared
God, and did not as the king of Egypt commanded them;’ that kept them from obeying
that cruel edict, to their own hazard. Neither hope of gain nor fear of loss can
prevail where men fear God.
(3d.) It breedeth zeal and diligence in the great and general
business of our salvation, and maketh us more careful to approve ourselves unto
God in our whole course, that we may be accepted of him: 2 Cor. vii. 1, ‘Perfecting
holiness in the fear of God.’ God is a great God, and. will not be put off with anything,
or served with a little religiousness by the by, but with more than ordinary care
and zeal and diligence. Now, what inclineth us to this but the fear of God, or a
reverence of his majesty and goodness? So Phil. ii. 12, let us ‘work out our salvation
with fear and trembling.’ Salvation is not to be looked after between sleeping and
waking; no, it requireth our great est attention, as having a sense of the weightiness
of the work upon our hearts.
Use. The use is to press us to two things:—
1. To fear God.
2. To keep his precepts if we would come under the character of
his people.
1. To fear God. Be not prejudiced against this grace; it is generally
looked upon as a left-handed grace.
[1.] It is not contrary to our blessedness: Prov. xxviii. 14,
‘Blessed is he that feareth always.’ It doth not infringe the happiness of our lives
to be always in God’s company, mindful of our duty to him. The angels in heaven
always behold the face of our heavenly Father, and in that vision their supreme
happiness consists. There is a fear of angels and a fear of devils. The angels ever
fear and reverence God, the devils believe and tremble: the angels’ fear is reverence,
the devils’ fear is torment. God doth not require that we should always perplex
ourselves with terrors and scruples—that were a torture, not a blessedness; but
God hath required that we should always have a deep sense of his majesty and goodness
impressed upon our hearts. In heaven this fear will not cease; it is an essential
respect due from the creature to the Creator; and as we shall love him, so fear
him always; and if a godly man were put to his choice, he would not be without this
fear of God. To live always in an admiration of his excellent majesty, a thankful
sense of his goodness, and a regard to his eye and presence, this is our happiness.
[2.] It is not contrary to our comfort and joy in the Lord. Fear
to offend God, and joy in his favour may well stand together: Ps. ii. 10, ‘Serve
the Lord with fear, and rejoice with trembling.’ There is a sweet mixture in a gracious
heart of holy awe and seriousness, with a delightful sense of God’s goodness: these
graces may easily be combined and brought to kiss one another: Ps. cxii. 1, ‘Blessed
is the man that feareth the Lord, and delighteth greatly in his commandments.’ When
we do most carefully abstain from what displeaseth him, we have most sense of his
love, and do most cheerfully practise what he requireth of us. All other pleasures
and delights are but May-games and toys to that of a strict obedience, which giveth
the soul a continual feast: Acts ix. 31, ‘They walked in the fear of the Lord, and
in the comforts of the Holy Ghost.’ None have such a comfortable life as they who
are most careful to avoid sin. We need this mixture: we should grow slight and secure
without fear, and slavish without comfort: there must be fear to weaken the security
of the flesh, and joy of faith to revive the soul.
[3.] It is not contrary to courage and holy boldness, by which
we should bear up under troubles and dangers. There is a spirit of fear opposite
to a sound mind, 2 Tim. i. 7, when men are ashamed of the gospel, or afraid of the
persecutions which accompany it:
πνεῦμα δουλείας, a cowardly spirit, a worldly
fear of adversities, and dangers, losses, reproaches. So we are commanded, ‘Fear
not their fear, but sanctify the Lord God of hosts in your hearts, and let him be
your fear, and let him be your dread,’ Isa. viii. 12, 13. No; this is the fear of
the world; but I press to the fear of the Lord: Luke xii. 4, 5, ‘Be not afraid of
them that kill the body, and after that have no more that they can do; but I will
forewarn you whom you shall fear: fear him which, after he hath killed, hath power
to cast into hell; yea, I say unto you, fear him.’ This is the hest cure of the fear of the
world, as one nail driveth out another. The fear to offend God inflameth our courage,
and doth not abate it.
[4.] It is not contrary to the grace of the gospel. No; it is
the fruit of it: Ps. cxxx. 4, ‘There is forgiveness with thee, that thou mayest
be feared.’ The heart is shy of a condemning God, but closeth with and adhereth
to a pardoning God; and nothing breedeth this fear to offend so much as a tender
sense of the Lord’s goodness in Christ.
2. It presseth us to keep his precepts; that is the only evidence
that the fear of God is rooted in our hearts. The heart must be prepared to keep
all; they are all equally good, and they are all equally necessary; not one of them
is in vain; and they are all joined together, like rings in a chain, and we are
not sincere till we regard all: Ps. cxix. 6, ‘Then shall I not be ashamed, when
I have respect unto all thy commandments.’ The judgment must approve all: Ps. cxix.
128, ‘Therefore I esteem all thy precepts concerning all things to be right, and
I hate every false way.’ The will must be set and fixed in a serious purpose to
keep all, making conscience of the least as well as the greatest, the difficult
as well as the easy: Heb. xiii. 18, ‘I trust we have a good conscience in all things,
willing to live honestly.’ Earnest endeavours must be used to grow up to a more
exact conformity to all: Phil. iii. 14, ‘I press toward the mark for the prize of
the high calling of God in Christ Jesus.’ Some corruption may remain after all our
endeavours, but none must be reserved or cherished in the heart: Ps. lxvi. 18, ‘If
I regard iniquity in my heart.’ There will be a secret love to some sins more than
others, but it must not be indulged, but checked and striven against, and prayed
against: Ps. cxix. 133, ‘Let not any iniquity have dominion over me.’ And this praying
and striving must produce some effect, that in some measure it may be said of us
what was said of Zachary and Elizabeth: Luke i. 6, ‘They were both righteous before
God, walking in all the commandments and ordinances of the Lord blameless.’ And
we must increase and grow in this more and more: Col. i. 11, ‘Strengthened with
all might, according to his glorious power, unto all patience and longsuffering
with joyfulness;’ and 1 Thes. iv. 1, ‘As ye have received of us how to walk, and
to please God, so do you abound more and more.’ The entertaining of some bosom sin,
which we are loath to part withal, darkeneth our whole comfort.
Secondly, David’s professed respect to these sort of men, ‘I am
a companion of them that fear thee,’ of them, and of all them.
Doct. 2. That we should associate ourselves and keep communion
with those who are truly gracious. Consider—
1. In what sense we are to be companions of them that fear the
Lord.
2. Why it must be so, or the reasons.
1. In what sense may David or any other be said to be a companion
of those that fear the Lord, or what it importeth.
[1.] We must join with them, or be engaged in the profession of
the same faith and obedience unto God. The faith of all Christians is a ‘common
faith,’ and their salvation a ‘common salvation’ to them all: Titus i. 4, ‘Titus,
my own son, after the common faith;’ Jude 3, ‘I gave diligence to write to you of the common salvation.’ The
communion with the saints which we believe in the Creed is in the first and chiefest
place a communion in faith and charity, and this kind of communion all the members
and parties of the catholic church have one with another. They are all quickened
by the same Spirit, live by the same faith, wait for the hope of the same glory,
and so they are companions in the same religion.
[2.] As many as cohabit and live in a convenient nearness must
often meet together to join in the same worship; for God hath instituted the assemblies
of the faithful that we may openly and with mutual consent worship God in Christ,
in prayer, thanksgiving, praises, word, sacraments, &c.; and the assembling of ourselves
for these ends must not be forsaken for negligence or fear: Heb. x. 25, ‘Forsake
not the assembling of yourselves together, as the manner of some is; but exhort
one another, and so much the more as you see the day approaching.’ Now in this sense
we are companions of those that fear God, as we join in worship with them: Ps. xlii.
4, ‘I had gone with the multitude; I went with them to the house of God, with the
voice of joy and praise, with the multitude of them that kept holy-day.’ To make
one in the public assemblies and societies of the godly, whereby God may be publicly
honoured, and souls converted, comforted, and saved, is to be a companion of them
that fear God and keep his precepts.
[3.] To love them, and prize them, and converse with them intimately upon all occasions, that by this society ye may excite one another to further
proficiency in obedience. This is to be a companion with them that fear God: so
the prophet kept company with those good men that he had described, that he himself
might be confirmed by them, and that he might aid and confirm them. David said,
Ps. xvi. 2, 3, ‘My goodness extendeth not to thee, but to the saints on the earth,
and the excellent, in whom is all my delight,’ that is, his love and kindness was
towards the godly, esteeming them more excellent and precious, how mean soever in
condition, above the ungodly world, how great soever their rank and quality be,
and taking pleasure in their society; them he valued, and them he esteemed above
all the greatest men in the world, and in them was all his joy and delight. So Ps.
xv. 4, ‘In whose eyes a vile person is contemned, but he honoureth them that fear
the Lord.’ Mark these two opposite expressions, ‘the excellent of the earth,’ and
‘a vile person.’ Thus it is to look on things, not with the eye of sense, but faith
and grace. So Paul longed to see the Romans, to be comforted by the mutual faith
of him and them, Rom. i. 12. Well, then, to be a companion is to love tenderly,
to prize and esteem one another for the grace of God which is in them, desiring
one another’s good, especially spiritual: ‘Rejoicing with them that do rejoice,
and mourning with them that mourn,’ Rom. xii. 15; praying for one another, giving
thanks for one another, preventing the evil, endeavouring the good of one another,
by counsel, help, and mutual assistance. So that, ‘I am a companion,’ is that I
contract a friendship with them that fear God.
[4.] To be a companion with them is to own them in all conditions,
and to take part and lot with them: Rev. i. 9, ‘I, John, who am a brother and companion
in tribulation, and the kingdom and patience of Jesus Christ.’ We must have a fellowship with them not only
in their privileges, but in their sufferings; not only companions in the kingdom,
but companions in the tribulation and patience of Jesus Christ. So Heb. x. 33, ‘Partly
whilst ye were made a gazing-stock by reproaches and afflictions, and partly whilst
ye became companions of those that were so used:’ in the one was their passion,
in the other their compassion, in that they not only suffered themselves, but owned
their brethren when they suffered, and did receive them, and comfort them, and stand
by them; so near is the union, and so dear and tender is the affection, of Christian
brethren among themselves. So it is said of Moses, Heb. xi. 25, ‘Choosing rather
to suffer affliction with the people of God than to enjoy the pleasures of sin for
a season.’ Alas! there are many summer friends to the gospel, painted butterflies,
who are gone as soon as the sunshine of prosperity is gone. Brethren do almost forget
that they are brethren, stand aloof, and are loath to own the afflicted.
2. Reasons why David was a companion of all the saints.
[1.] Our relation enforceth it: all that are in the church are
of one kindred and lineage, descended from one common father, animated by one common
spirit, and knit together in the profession of one common faith in Christ, and therefore
must be companions one to another. As natural relation enforceth natural love, so
Christian relation Christian love. To make this evident, let me tell you men may
be considered in a twofold respect—as men, or as Christians and believers; and so
there is a twofold love due to them,
ἀγάπη, and
φιλαδελφία—2 Peter i. 7, ‘Brotherly
kindness and charity.’ Our common neighbour hath the same nature that we have, and
is of the same stock, for all come of one blood; besides our particular relation
to them, either natural by kindred, consanguinity, or affinity, or political as
members of the same kingdom, or other various respects of benefit, vicinity, or
familiarity. As Christians and believers; this is common to all of them that they
have spiritual kindred, as they are partakers of the same divine nature, or image
of God, 2 Peter i. 4, which they have from the same stock and original, Christ,
the second Adam: 1 Cor. xv. 45, ‘The first Adam was made a living soul; the last
Adam was made a quickening spirit;’ and as they make but one family, Eph. iii. 15,
‘Of whom the whole family in heaven and earth is named;’ only this difference there
is between Christ and Adam—we derive our original from Adam by the succession of
many intervening generations; we are not his immediate children, as Cain and Abel
were; but every believer doth immediately derive his life from Christ, hath it at
the next hand; and besides this, there is an immediate communion by which every
believer is joined to one another. There are several particular respects which do
vary the degree of Christian love,—as men are public and private persons; some in
remote churches, others in the same congregation; some excel in grace, others of
a lower rank; some more, some less useful in advancing the kingdom of Christ. Thus
you see the parallel between both these loves; Christian charity supposeth natural
love as the foundation of it, for grace is built upon nature, but also it sublimateth
it, and raiseth it to a higher degree of excellency than nature could reach; for
the light of the gospel doth not abolish the light of nature, but perfecteth it, as the reasonable soul compriseth the
vegetative and sensitive. We have other objects, see clearer arguments and reasons
for love: Gal. vi. 10, ‘As we have therefore opportunity, let us do good unto all
men, especially them who are of the household of faith;’ 2 Peter i. 7, ‘And add
to godliness brotherly-kindness, to brotherly-kindness charity.’
[2.] The new nature inclineth us to it, and this love floweth
from an inward propension and cordial inclination, needing no other out ward allurement
and provocation to procure it: 1 John v. 1, ‘Whosoever believeth that Jesus is
the Christ is born of God, and every one that loveth him that begat, loveth him
also that is begotten of him.’ The same love that inclineth us to love God inclineth
us to love the brethren also: 1 John iv. 9, ‘As touching brotherly love, ye need
not that I should write unto you, for ye yourselves are taught of God to love one
another.’ God’s teaching is by effectual impression, or inclining the heart: it
must needs be so, because all believers live in the communion of the same Spirit
As some philosophers say there is an anima mundi which holdeth all the parts of
it together, so there is a spirit of communion which uniteth all the members of
Christ’s mystical body, and inclineth them one to another.
[3.] Gratitude to Christ maketh us to prize all that belong to
him, and to own them, and to be companions with them in all conditions: 1 John iii.
16-18, ‘Hereby perceive we the love of God, because he laid down his life for us;
and we ought to lay down our lives for the brethren. But whoso hath this world’s
good, and seeth his brother have need, and shutteth up his bowels of compassion
from him, how dwelleth the love of God in him? My little children, let us not love
in word, neither in tongue, but in deed and in truth:’ 1 John iv. 11, ‘Beloved,
if God so loved us, we ought also to love one another.’ God loved us greatly, sent
his own Son to die for us; now, how shall we express our thankfulness but by a dear
and tender love to those who are Christ’s? As David, when Jonathan was dead, inquired,
‘Is there none of Jonathan’s posterity to whom I may show kindness for Jonathan’s
sake?’ and at length he found lame Mephibosheth; so, is there none upon earth to
whom we may show kindness for Christ’s sake, who is now in heaven? Yes; there are
the saints. Now these should be dear and precious to us, and we should be companions
with them in all conditions.
[4.] Because of the profit and utility redounding. A true friend
is valuable in secular matters, much more a spiritual friend: Prov. xxvii. 17, ‘As
iron sharpeneth iron, so doth a man the countenance of his friend.’ When a man is
dull, his friend puts an edge upon him; he is a mighty support and stay to us: Prov.
xvii. 17, ‘A friend loveth at all times, and a brother is born for adversity;’ Prov.
xxvii. 9, ‘The perfume of an ointment rejoiceth the soul, so doth the sweetness
of a man’s friend by hearty counsel:’ and in some cases he telleth us, ‘A friend
is better than a brother.’ Now, if an ordinary true friend be so valuable, what
is a Christian friend? A holy, heavenly, faithful friend is one of the greatest
treasures upon earth; therefore we should seek out such and associate with them.
Use. Let us see, then, whom we make our companions; let us avoid
evil company lest we be defiled by them, and frequent good company
that we may be mutually comforted and quickened: ‘I am a companion of them that
fear thee.’ Interpreters suppose it was spoken in opposition to the bands of the
wicked mentioned ver. 61. If they unite, so should we. This, then, is our business,
the rejecting of evil company, and the choice of good companions. To enforce this,
take these considerations:—
1. Friendship is necessary, because man is
ζῶοω πολίτικον, a
sociable creature. Man was not made to live alone, but in company with others, and
for mutual society and fellowship; and they that fly all company and live to and
by themselves are counted inhuman: Eccles. iv. 9-12, there the benefit of society
is set forth, ‘Two are better than one; for if they fall, the one will lift up his
fellow: but woe to him that is alone when he falleth; he hath not another to lift
him up again: if two lie together they have heat; but how can one be warm alone?
and if one prevail against him, two shall withstand him.’ Thus far Solomon. The
Egyptians in their hieroglyphics expressed the unprofitableness of a solitary man
by a single millstone, which alone grindeth no meal, but with its fellow is very
serviceable for that purpose. The Lord ap pointed mankind to live in society, that
they might be mutually helpful to one another: he never made them to live in deserts,
as wild beasts love to go alone, but as the tame, in flocks and herds. The Lord
hath given variety of gifts to the sons of men,—to all some, but to none all,—that
one might stand in need of another, and make use of one another; and the subordination
of one gift to another is the great instrument of upholding the world. Man is weak,
and needeth society; for every man is insufficient to himself, and wants the help
of others: and man is inclined by the bent of his nature; we have a certain desire
to dwell together and live in society.
2. Though man affects society, yet in our company we may use choice,
and the good must converse with the good, for these reasons:—
[1.] Because like will sort with like. Friendship is very much
founded in suitableness, and maintained by it: idem velle et nolle, est amicitia.
The godly will have special love to the godly, and they that fear God will be a
companion of those that fear him; they are more dear and precious to them than others;
as a wicked man easily smelleth out a fit companion: Ps. l. 18, ‘When thou sawest
a thief, then thou consentedst with him, and hast been partaker with adulterers,’
Like will to like, and therefore the godly should be dear and precious to one another.
Every man’s company wherein he delighteth showeth what manner of man he is himself.
The fowls of heaven flock together according to their several kinds. Ye shall not
see doves flocking with the ravens, nor divers kinds intermixed. Every man is known
by his company. They that delight in drinking, love swilling and drunken companions;
in gaming, love such as make no conscience of their time; in hunting, love such
as are addicted to such exercise; in arms, love men of a soldierly and military
spirit; they that delight in books love scholars and persons of a philosophical
breeding. That which every man is taken withal he loveth to do it with his friend;
so certainly they that love and fear God delight in those that love him and fear
him, and their company is a refreshing to one another.
[2.] If they be not like, intimacy and converse will make them
like: every man is wrought upon by his company. We imitate those whom we love, and
with whom we often converse: Prov. xiii. 20, ‘He that walketh with wise men shall
be wise, but a companion of fools shall be destroyed.’ As a man that walketh in
the sunshine is tanned insensibly, and as Moses’ face shined by conversing with
God, ere we are aware we adopt their manners and customs, and get a tincture from
them. So Prov. xxii. 24, 25, ‘Make no friendship with an angry man, and with a furious
man thou shalt not go, lest thou learn his ways and get a snare to thy soul.’ A
man would think that of all sins, wrath and anger should not be propagated by company,
the motions and furies of it are so uncomely to a beholder; yet secretly a liking
of the person breedeth a liking of his ways, and a man getteth such a frame of spirit
as those have whom he hath chosen for his companions. This should be the more regarded
by us, because we are sooner made evil by evil company than good by good company:
1 Cor. xv. 33, ‘Be not deceived; evil communications corrupt good manners;’ evil
words or
ὁμικλίαι κακαὶ, evil converses, corrupt good manners. We convey a disease
to others, but not our health. Oh, how careful should we be of our friendship, that
we may converse with such as may go before us as examples of piety, and provoke
us by their strictness, heavenly-mindedness, mortification, and self-denial, to
more love to God, zeal for his glory, and care of our salvation! Especially doth
this concern the young, who, by their weakness of judgment, the vehemency of their
affections, and want of experience, may be easily drawn into a snare.
[3.] Our love to God should put us upon loving his people and
making them our intimates; for religion influenceth all things, our relations, common
employments, friendships, and converses; it is a smart question that of the prophet,
2 Chron. xix. 2, ‘Shouldst thou help the ungodly, and love them that hate the Lord?’
Surely a gracious heart cannot take them into his bosom. He loveth all with a love
of good-will, as seeking their good, but not with a love of complacency, as delighting
in them. Our neighbour must be loved as ourselves; our natural neighbour as a natural
self, with a love of benevolence; and our spiritual neighbour as our spiritual self,
with a love of complacency. In opposition to complacency we may hate our sinful
neighbour, as we must ourselves: ‘The wicked is an abomination to the righteous,’
Prov. xxix. 26. The hatred of abomination is opposite to the love of complacency,
as odium inimicitiae to amor benevolentiae. So David saith, Ps. cxxxix. 21, 22,
‘Do not I hate them, O Lord, that hate thee? and am I not grieved with those that
rise up against thee? I hate them with a perfect hatred; I count them mine enemies;’
I cannot cry up a confederacy with them. They that have a kindness for God will
be thus affected.
3. There is a threefold friendship—sinful, civil, and religious.
[1.] Sinful, when men agree in evil, as drunkards with drunkards,
or robbers with robbers: Prov. i. 14, ‘Cast in thy lot among us; let us all have
one purse.’ When men conspire against the truth and interest of Christ in the world,
or league themselves against his people, as Gebal, and Ammon, and Amalek, Ps. lxxxiii.
3, divided in interests, but united in hatred; as Herod and Pilate against Christ.
This is unitas contra unitatem, as Austin, or
consortium factionis, a
bond of iniquity, or confederacy in evil. Again—
[2.] There is a civil friendship, built on natural pleasure and
profit, when men converse together for trade or other civil ends. Thus men are at
liberty to choose their company as their interests and course of their employments
lead them. The apostle saith, a man must go out of the world if he should, altogether
abstain from the company of the wicked: 1 Cor. v. 9, 10, ‘I wrote to you in an epistle
not to company with fornicators;. yet not altogether with the fornicators of this
world, or with the covetous, or extortioners, or idolaters, for then must ye needs
go out of the world.’ But—
[3.] There is religious friendship, which is built on virtue and
grace, and is called ‘the unity of the Spirit:’ Eph. vi. 3, ‘Endeavouring to keep
the unity of the Spirit in the bond of peace.’ Now this is the firmest bond of all.
Sinful societies are soon dissolved; drunkards and profane fellows, though they
seem to unite and hold together, yet upon every cross word they fall out and break;
and civil friendship, which is built on pleasure and profit, cannot be so firm as
that which is built on honesty and godliness. This is among the good and holy, who
are not so changeable as the bad and carnal, and the ground of it is more lasting.
This is amicitia per se, the other
per accidens, from constitution of soul and likeness
Of spirits. The good we seek may be possessed without envy; the friends do not straiten
and intrench upon one another. Self-love and envy soon breaketh our friendship,
but these seek the good of another as much as their own delight in the graces of
one another.
[4.] In religious friendship we owe a love to all that fear God:
Acts iv. 32, ‘The multitude of them that believed were of one heart and one soul.’
Love is called
σύνδεσμος τῆς τελειότητος, ‘the bond of perfectness,’ Col. iii.
14. All things are bound together by a holy society, and preserved by it.’ There
is in love a desire of union and fellowship with those whom we love: 1 Sam. xviii.
1, ‘Jonathan’s soul was knit to the soul of David, and he loved him as his own soul;’
and the apostle biddeth all Christians to be ‘knit together in brotherly love,’
Col. ii. 2; without this they are as a besom unbound, they fall all to pieces.
[5.] Though there must be a friendship to all, yet some are to
be chosen for our intimacy. Our Lord Christ had Peter, James, and John, Mat. xvii.
1; Mat. xxvi. 37, ‘He took with him Peter, and the two sons of Zebedee.’ When he
raised Jairus’ daughter, ‘he suffered none to go in but Peter, James, and John,’
Luke viii. 51,
ἐκλέκτων ἐκλεκτότεροι. This may be because of suitableness, or
special inclination, or their excellency of grace, sicut se habet simpliciter ad
simpliciter, ita magis ad magis.
[6.] Our converse with these must be improved to the use of edifying,
to do one another good by reproof, advice, counsel: Lev. xix. 17, ‘Thou shalt not
hate thy brother in thy heart; thou shalt in anywise reprove him, and not suffer
sin to be upon him.’ This is kindness to his soul: Rom. i. 11, ‘I long to see you,
that I may impart unto you some spiritual gift, to the end you may be established.’
SERMON LXXII.
The earth, Lord, is full of thy mercy; teach me thy statutes.—Ver. 64.
IN this verse I observe—
1. David’s petition, teach me thy statutes.
2. The argument or consideration which encourageth him to ask
it of God, the earth, O Lord, is full of thy mercy. The sum and substance of this
verse will be comprised in these five propositions:—
1. That saving knowledge is a benefit that must be asked of God.
2. That this benefit cannot be too often or sufficiently enough
asked; it is his continual request.
3. In asking we are encouraged by the bounty or mercy of God.
4. That God is merciful all his creatures declare.
5. That his goodness to all creatures should confirm us in hoping
for saving grace or spiritual good things.
Prop. 1. That saving knowledge is a benefit that must be asked
of God, for three reasons:—
1. God is the proper author of it.
2. It is a singular favour where he bestoweth it.
3. Prayer is the appointed means to obtain it.
1. God is the proper author of it. The fountain of wisdom is not
in man himself, but God giveth it to whom he pleaseth. We were at first endowed
by him with a reasonable soul and faculty of understanding: John i. 4, ‘In him was
life, and this life was the light of man.’ All life is of God, especially that life
which is light. The reasonable soul and the natural faculty of understanding cometh
from him, and if it be disordered, as it is by sin, it must be by him restored and
rectified; it is all God’s gift. Now man is fallen from that light of life wherein
he was created, his Maker must be his mender, he must go to ‘the Father of lights’ to have his light cleared, James i. 17, and his understanding freed from those
mistakes and errors wherewith it was obscured. All knowledge is from God, much more
saving grace or a sound knowledge of the mysteries of the gospel. Many scriptures
speak to this: Job xxxii. 8, ‘There is a spirit in man, and the inspiration of the Almighty
giveth understanding.’ Though the dial be right set, yet it showeth not the time
of the day except the sun shineth; so the spirit of man will grope and fumble in
the clearest cases without a divine irradiation. God enlighteneth the mind, directeth
the judgment, giveth understanding what to do or say. So he challengeth it as his
prerogative: Job xxxviii. 26, ‘Who hath put wisdom into the inward parts, or given
understanding unto the heart?’ The exercise of the outward senses is from God, who
gives the seeing eye, the hearing ear, much more the right exercise of the internal
faculties; an understanding heart is much more from the Lord: Prov. ii. 6, ‘The
Lord giveth wisdom; out of his mouth cometh knowledge and understanding;’ Dan. ii.
21, ‘He giveth wisdom to the wise, and knowledge to them that know understanding.’
Certainly all true wisdom is from above: James iii. 17, ‘The wisdom that is from
above is first pure,’ &c. He distinguished there between the wisdom that is not from
above and that which is from above. Man hath so much wisdom yet left as to cater
for the body and the concernments of the bodily life (called ‘thine own wisdom,’
Prov. xxiii. 4); therefore he saith, ver. 15, ‘This wisdom descendeth not from above,
but is earthly, sensual, devilish.’ But for wisdom that concerneth the other world
and our everlasting concernments, that is of God, that is from above; the wisdom
that is exercised in pure, peaceable, fruitful, self-denying obedience. All that
have any of this wisdom should acknowledge God, and all that would have it should
depend upon him, and run to the fountain where enough is to be had. Man’s wit is
but borrowed, and he holdeth it of God. Vitia etiam sine magistro discuntur—he needeth
no teacher in what is evil and carnal, but in what is holy and spiritual he needeth
it.
2. It is a singular favour to them on whom God bestoweth this
heavenly wisdom, and so puts a difference between them and others. It is a greater
sign of friendship and respect to them than if God had given them all the world:
Mark xiii. 11, ‘To you it is given to know the mysteries of the kingdom of God,
but to others it is not given.’ This is no common benefit, but a favour which God
reserveth for his peculiar people; so John xv. 15, ‘I have called you friends, for
all things which I have heard of my Father I have made known to you.’ That is the
highest argument of friendship, not to give you wealth, and honour, and greatness,
but to give you an enlightened mind and a renewed heart. God may give honour and
greatness and a worldly estate in judgment, as beasts fatted for destruction may
be put into large pastures; but he doth not teach his statutes in judgment; it is
a favour, though he useth a sharper discipline in teaching: Ps. xliv. 12, ‘Blessed
is the man whom thou chastenest, and teachest him out of thy law.’ If God will teach
his child not only by the word but by the rod, and useth a sharp discipline to instruct
in the lesson of Christianity, it is a greater favour than if God did let him alone,
and suffer him to perish with the wicked in his wrath. The prosperity of wicked
men is so far from being a felicity to them, that it is rather the greatest judgment;
and to be punished and rebuked by God for all that we do amiss, and thereby to be
reduced to the sense and practice of our duty, is indeed the greatest favour and
mercy of God, and so the most valuable felicity and evidence of God’s tender care
over us. So Prov. iii. 31, 32, ‘Envy not the oppressor, and choose none of his ways;
for the froward is an abomination to the Lord, and his secret is with the righteous.’
You are depressed and kept bare and low, but your adversaries flourish and grow
insolent; you cannot therefore say, God hateth you, or loveth them, If the Lord
hath given you the saving knowledge of himself and his Christ, and only given them
worldly happiness, it is a great token of his love to you and hatred to them, that
you need not envy them, for you are dignified with the higher privilege.
3. Prayer is the appointed means to obtain it. There are other
means by which God conveyeth this heavenly wisdom, as by study and search. Dig for
wisdom as for silver, and for understanding as hid treasures, Prov. ii. 4. Dig in
the mines of knowledge: attend upon the word which is able to make us wise unto salvation: Mark iv.
24, ‘Take heed what or how ye hear: with what measure ye mete, it shall be measured
to you; and unto you that hear shall more be given.’ But all are sanctified by prayer:
Prov. ii. 3, ‘Cry for knowledge, and lift up thy voice for understanding.’
Bene
orasse est bene studuisse, saith Luther; so to pray well is to hear aright. God
giveth understanding by the ministry of the word, but he will be sought unto and
acknowledged in the gift, otherwise we make an idol of our own understanding: Prov.
iii. 5, ‘Trust in the Lord with all thine heart, and lean not upon thine own understanding:
in all thy ways acknowledge him, and he shall direct thy paths.’ Let us not make
a God of our own wisdom; do not seek it in the means without prayer to the Lord.
Let us not study without prayer, nor you hear without prayer, nor go about any business
in your general and particular callings without prayer.
Prop. 2. This benefit cannot be too often nor too sufficiently
asked of God.
1. Because of our want We never know so much but we may know more
of God’s mind, and know it better and to better purpose. To know things as we ought
to know them is the great gift: 1 Cor. viii. 2, ‘If any man thinketh that he knoweth
anything, he knoweth nothing yet as he ought to know:’ that we may be more sanctified,
more prudent, and orderly in governing our hearts and lives, that we may know things
seasonably when they concern us in any special business and temptation: Prov. xxviii.
26, ‘He that trusteth in his own heart is a fool; but he that walketh wisely shall
be delivered:’ that is, he that followeth his own conceit soon falleth into a snare;
he that maketh his bosom his oracle, and his own wit his counsel, thinks himself
wise enough without daily seeking to God to order his own business, never succeedeth
well, but plungeth himself into manifold inconveniences.
2. From God’s manner of giving; he is not weary and tired with
constant supplicants: James i. 5, ‘If any man lack wisdom, let him ask of God, who
giveth to all men liberally, and upbraideth not, and it shall be given him.’ The
throne of grace lieth always open; the oftener we frequent it, the more welcome.
We frown upon one that often troubleth us with his suits, but it is not so with
God; we may beg and beg again.
3. The value of the benefit itself. Saving knowledge, or the light
of the Spirit, keepeth alive the work of grace in our hearts. Habitual graces will
soon wither and decay without a continual influence. The increase of sanctification
cometh into the soul by the increase of saving knowledge: 2 Peter i. 2, ‘Grace be
multiplied unto you, through the knowledge of God, and of Jesus Christ our Lord.’
The more we grow thriving in knowledge, the more we grow in grace, and the heart
and life is more engaged. As we learn somewhat more of God in Christ, our awe and
love to him is increased: Eph. iv. 20, 21, ‘Ye have not so learned Christ, if so
be that you have heard him, and been taught of him as the truth is in Jesus;’ that
is, if ye are taught and instructed by Christ himself in the truth. It is not every
sort of hearing Christ or knowledge which will do us good. Many learn him and know
him who abuse that knowledge which they have of him; but if he effectually teach u by his Spirit, then our knowledge is practical
and operative; we will practise what we know, be careful to please God in all things.
4. From the temper of a gracious heart: a taste of this knowledge
will make us desire a further supply, that we may be taught more, and the soul may
be more sanctified; therefore doth David deal with God for the increase of saving
knowledge. We are contented with a little taste of heavenly doctrine, but holy men
are not so. Show me thy mind, let me see thy glory: Hosea vi. 3, ‘Then shall we
know, if we follow on to know the Lord.’ They are for growth as well as truth; they
experimentally know how good God is, and the more they know him the more they see
their ignorance, and that there is more behind to be known of him. Before they had
but a flying report of him, now they are acquainted with him, and have a nearer
inspection into his ways, and this is but little in comparison of what they desire.
We are bidden, 2 Peter iii. 18, to ‘grow in grace, and in the knowledge of our Lord
and Saviour Jesus Christ.’ Present measures do not satisfy them; they must grow
in knowledge, as grow in grace, more love to Christ, more delight in his ways.
Prop. 3. In asking any spiritual gift we are encouraged by the
bounty and mercy of God. David signifieth both.
1. His bounty or benignity, or that free inclination which is
in God to do good to his creatures.
2. His mercy respects the creature as affected with any misery.
Mercy properly is a proneness to succour and relieve a man in misery notwithstanding
sin. Now the larger thoughts of mercy, the more hope; partly because we have no
plea of merit, and therefore mercy is the fountain of all the good which cometh
to us from God. We cannot come to him as a debtor, and therefore we must come to
him as a free benefactor. Wherewith can we oblige God? We have nothing to give to
him but what is his own already, and was first received from him: ‘All things come
of thee, and of thine own have we given thee,’ 1 Chron. xxix. 14; we pay the great
governor of the world out of his own exchequer. The apostle maketh the challenge,
Rom. xi. 35, ‘Who hath given him first, and it shall be recompensed to him?’ The
sun oweth nothing to the beam, but the beam all to the sun; the fountain oweth nothing
to the stream, but the stream hath all from the fountain: so we have all from God,
can bring nothing to him which was not his before, and came from him. Partly because
there is a contrary merit, an ill-deserving upon us, for which he might deny us
any further mercies: Ps. xxv. 8, ‘Good and upright is the Lord; and therefore he
will teach sinners in the way:’ if the sinner be weary of his wandering, and would
be directed of the Lord for the time to come, God is upright, he will not mislead
us; and he is good, will readily lead us in a right path. Sin shall not obstruct
our mercies, and therefore must not keep the penitent supplicant back from confidence
to be heard in his prayer, when he would be directed in the ready way to happiness.
If you would fain be reduced to a good life after all your straying, humbly lay
yourselves at God’s feet: 1 Kings xx. 31, ‘We have heard that the kings of the house
of Israel are merciful kings: let us, I pray thee, put sackcloth on our loins, and
ropes upon our heads, and go out to the king of Israel; peradventure
he will save thy life.’ If God were most tenacious, we have cause to beat his ears
continually with our suits and supplications, such is our want; but he is good,
and ready to guide poor creatures; nay, he is merciful; and former sins shall be
no obstruction to us, if at length we are willing to return to our duty.
Prop. 4. The universal experience of the world possesseth all
men’s minds with this apprehension, that God is a merciful God: ‘The earth, O Lord,
is full of thy mercy:’ the world and everything therein sets forth his goodness
to us. The same is said in other places: Ps. xxxiii. 5, ‘The earth is full of the
goodness of the Lord.’ If earth, what is heaven? Ps. cxlv. 9, ‘His tender mercy
is over all his works.’
1. Let us see that every creature is a monument and witness of
God’s mercy and goodness. Things animate and inanimate, the heavens and earth, and
all things contained therein, declare that there is a powerful, wise, and good God.
There is no part of the world that we can set our eyes upon but it speaketh praise
to God, and the thoughts of his bounty to the creatures, especially to man; for
all things were either subjected to man’s dominion, or created for his use and benefit.
If we look to the heavens, all serveth for the use and benefit of mankind: Ps. viii.
3, 4, ‘When I consider thy heavens, the work of thy fingers, the moon and the stars
which thou hast ordained, what is man that thou are mindful of him, and the son
of man, that thou visitest him?’ The lowest heaven affordeth us breath, winds, rain;
the middle or second heaven affordeth us heat, light, influence; and the third heaven
an eternal habitation, if we serve God. In earth, all the things daily in our view
speak to God’s praise, if we had the leisure to hear them: these creatures and works
of his that are daily in our view represent him as a merciful God. This is the lesson
which is most legible in them, whether we sit at home in our houses or go abroad,
and consider land or water. Go to the animate creatures, the beasts of the field:
Ps. xxxvi. 6, ‘Thou preservest man and beast:’ Job xii. 7, 8, ‘But ask now the beasts,
and they shall teach thee; and the fowls of the air shall declare unto thee: or
speak to the earth and it shall teach thee; and the fishes of the sea shall declare
unto thee. Who knoweth not in all these that the hand of the Lord hath wrought this?’
His providence reacheth to an innumerable multitude of creatures, giving them life
and motion, and sustaining them, and relieving their necessities, and doth largely
bestow his blessing upon them according to their nature and condition. And this
goodness of God shineth forth in all his creatures; not only in what he doth to
them themselves, but in what he doth about them for man’s sake. They were defiled
with man’s sin, and therefore he might in justice have abolished them, or made them
useless to man, or instruments of his grief; but they are continued for our comfort,
that we might live in a well-furnished world. Now, come to man himself, good, bad,
wicked, godly: ‘His sun shineth, his rain falleth on the evil and good, just and
unjust,’ Mat. v. 44. Great mercy is still continued to the fallen creature, even
to the impenitent: Acts xiv. 17, ‘Neverthelesss he left not himself without witness,
in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.’
What was God’s witness? Ἀγαθοποιῶν, he doth good; much patience is used, men’s
lives continued while they sin, and means vouchsafed for their reclaiming; food,
raiment, friends, habitations, health, ease, liberty afforded to them, and all to
show that we have to do with a most merciful God, who is willing to be reconciled
to the sinning creature. Go to the godly, and what is all their experience but
a constant course of mercy? David’s admiration declares it: Ps. cxxxix. 17, 18,
‘How precious are thy thoughts to me, O Lord! how great is the sum of them! if I should
count them, they are more in number than the sand.’ He was in a maze when he thought
of the various dispensations of God’s providence; there was no getting out. The
Lord filleth up his servants’ lives with great and various mercies, even in their
warfare and pilgrimage here in this world; abundance of invaluable mercies, that
if we do but consider what we do receive, we must needs be confirmed in this truth
by our own senses. Everything is a mercy to a vessel of mercy.
2. Wherein God expresseth his mercy to them in creation and providence.
[1.] In creating them. It was great mercy that, being infinitely
perfect in himself from all eternity, and so not needing anything, he took the creatures
out of nothing, which therefore could merit nothing, and communicated his goodness
to them: ‘For thy pleasure they are and were created,’ Rev. iv. 11.
[2.] In preserving and continuing them so long as he seeth good.
The heavens continue according to his ordinance; the beasts, and fowls, and fishes
continue according to his pleasure: all the living creatures need many things for
their daily sustentation which their Creator abundantly supplieth to them, and therefore
the whole earth is full of his mercy. One creature the scripture taketh notice of:
Luke xii. 24, ‘Consider the ravens, for God feedeth them:’ and again, Job xxxvii.
41, ‘He feedeth the young ravens when they cry and wander for lack of meat:’ and
Ps. cxlvii. 9, ‘He giveth to the beast his food, and to the young ravens which cry.’
Why is the raven made such an instance of providence above other fowls, or other
living creatures? Some say it is animal sibi rapacissimum; others, other things,
τοὺς νεόττους ἐπιβάλλει, casts its young out of the nest as soon as they are able
to fly, and put to hard shifts for themselves. All this showeth his mercy, how ready
he is to supply the miserable.
Prop. 5. His goodness to all the creatures should confirm his
people in hoping for saving grace or spiritual good things. Why, all the business
will be to show you the force of this argument, and that it is a prop to faith.
1. We may reason from the less to the greater. Our Lord hath taught
us so for food and clothing: Mat. vi. 28-30, ‘And why take ye thought for raiment?
Consider the lilies of the field how they grow; they toil not, neither do they spin:
and yet I say unto you, that even Solomon in all his glory was not arrayed like
one of these. Wherefore, if God so clothe the grass of the field, which to-day
is and to-morrow is cast into the oven, shall he not much more clothe you, O ye of
little faith?’ For fowls and lilies, they have no arts of tilling, spinning, are not of such account with God as mankind,
as his people. So for protection: Mat. x. 29-31, ‘Are not two sparrows sold for
a farthing? and one of them shall not fall to the ground without your Father: but
the very hairs of your head are all numbered. Fear ye not, therefore; ye are of
more value than many sparrows.’ The reasoning is good; if he hath mercy for kites,
he hath also for children, who are not only in a higher rank of creatures, but in
a renewed state, and reconciled to him by Christ, become his friends and children,
whom he tendeth as the apple of his eye; much more when they come for spiritual
benefits pleasing to the Lord: 1 Kings iii. 9, 10, ‘Give, therefore, thy servant
an understanding heart to judge thy people, that I may discern between good and
bad; for who is able to judge this thy so great a people? And the speech pleased
the Lord, that Solomon had asked this thing.’ Now all these amount to a strong probability,
if not a certainty. It is a mistake to think that faith only goeth upon certainties.
No; sometimes it is mightily encouraged by probabilities. These must not be left
out; for if I want any spiritual blessing, is it not a great encouragement to remember
God’s merciful nature shining forth in all his works? If kind to his creatures,
will he not be kind to me? If he causeth his sun to shine upon the wicked, will
he not lift up the light of his countenance upon my soul? If his rain fall upon
their fields, will he not let the dew of his grace fall upon my barren heart? Though
the argument be not absolutely and infallibly conclusive, yet here is such a concurrence
of probabilities that we should go and try what he will do for our souls.
2. They in their rank have their supplies, and we in our rank
have our supplies; therefore his kindness to all creatures should encourage new
creatures to expect their help from him; for God doth good to all his creatures
according to their necessity and capacity; his giving them sup plies convenient
for them is a pawn of God’s pleasure to bestow upon his servants greater gifts than
these. All things that look to God have necessaries provided for them according
to the condition of their nature; and therefore, if you have another nature, and
besides the good things of this life do need the good things which belong to the
life to come, he will give us gifts and graces as he giveth them their food; for
these are as necessary for this kind of life as food for that. As they in their
rank find mercy, so we in ours; his general goodness confirmeth us in expecting
these more special favours; for as there is a general benignity to all creatures,
so there is a special to his children:
Ps. xxxvi. 6, 7, ‘Thou preservest man and beast. How excellent is thy loving-kindness,
O Lord! therefore the children of men put their trust under the shadow of thy wings.’
His common kindness and his special love are often compared together; they agree
in this, that both come from a good God. Therefore the argument holdeth strong,
if good to all creatures, then good to new creatures. Why should we think that he
would not show his goodness to us also? Again, they agree in this, that in doing
good God doth not consider the worthiness of the creature, but his own goodness
and self-inclination to preserve what he hath made; as he did not disdain to give
life to the meanest creatures, so he doth not disdain to preserve them. As they
had their life from him at first, so they have their life still in him, the poorest worm not excepted: not a worm, not a gnat, not a fly but tastes
of God’s bounty. God disdaineth not to look after the most abject things. So the
plea of unworthiness lieth not in bar against the new creature, for necessary supplies
God giveth out of his own goodness. Now, they differ in the kinds of the mercy,—one common, the other saving; and the special subjects of them,—one is to all creatures,
the other is to God’s peculiar people; and in the manner of conveyance,—the one
floweth in the channel of common providence, the other is conveyed to us by the
golden pipe of the Mediator. Well, then, the creatures have their mercies, and wicked
men their mercies, that they prize and value; and the people of God have also what
they prize and esteem.
3. God doth good to every one according to their necessity and
capacity. He doth not give meat to the trees, nor stones to the beasts, but provideth
food and nourishment convenient for them; so to his people, according to their condition
of nature and special capacity. The general capacity is the condition of their natures,
the special capacity is want or earnest desire. If we extremely need or earnestly
desire these blessings, then we may reason from God’s general goodness to all the
creatures to that special act of goodness which we expect from him. Pray, mark how
God’s general goodness is expressed, Ps. cxlv. 15, 16, ‘The eyes of all things wait
upon thee, and thou givest them their meat in due season: thou openest thy hand
and satisfiest the desire of every living thing.’ He keepeth a constant eye of providence,
and if the desire be great, he doth not frustrate the natural expectation of hungry
creatures, but giveth them that sort of food which is fit for them. Now God expecteth
the same from new creatures: if necessity and vehement desire meet, he promises
supply: ‘Open thy mouth wide, and I will fill it,’ Ps. lxxxi. 10; and Ps. cxlv.
19, ‘The Lord will fulfil the desire of them that fear him, he also will hear their
cry, and will save them.’ The beasts mourn and cry in their kind; we pray and cry
in our kind: needy desires will be heard. He is in a capacity to receive spiritual
blessings who is sensible of their necessity for the happiness of his immortal soul,
and doth prize and value them, and earnestly desire them. The man of God was under
a necessity, for he apprehended himself miserable, and at a loss without it; for
he desired no other mercy. A gracious heart cannot be satisfied with low things.
Be thus affected, and then this argument will be of use to you.
Use 1. For reproof. Since God is so merciful, how much are they
to blame—
1. Who render themselves incapable of the benefit of mercy by
impenitence persisted in against the means of grace! They slight his common mercy,
and cut off themselves from his saving mercy. Abused goodness will be destructive:
Rom. ii. 4, 5, ‘Or despisest thou the riches of his goodness and forbearance and
long-suffering, not knowing that the goodness of God leadeth thee to repentance?
but after thy hardness and impenitent heart, treasurest up unto thyself wrath against
the day of wrath, and revelation of the righteous judgment of God.’
2. The stupid and senseless, which do not take notice of the mercy
of God which shineth forth in all the creatures! A man can turn his eye nowhere
but in every place and quarter of the world he shall see plain testimonies of God’s
mercy. But alas! how much of this is lost and passed over for want of observation! Isa. i. 3, ‘The ox knoweth
his owner, and the ass his master’s crib; but Israel doth not know, my people doth
not consider.’ All this goodness was left in the earth to invite our minds and hearts
to God; therefore, as the bee sucketh honey out of every flower, so should we still
dwell on the thoughts of God’s goodness, represented to us in everything we see
and feel.
3. That think of God’s mercy with extenuating and diminishing
thoughts, and do not raise their hopes and confidence by a serious reflection upon
that ample discovery which he hath made of it in all his works! If God be good to
all his creatures, why should we be left out of the number? Surely God will not
be backward to those that earnestly desire his grace; therefore those that deject
themselves, that say, God will not hear me, or regard my prayers, are to be condemned.
Use 2. Information, the lively light of the Spirit is a special
mercy, Our misery lieth in the ignorance of God and the transgression of his law;
our happiness in being enlightened and sanctified by the Spirit of wisdom and understanding.
It is God’s great gift: Jer. xxiv. 7, ‘I will give them an heart to know me, that
I am the Lord; and they shall be my people, and I will be their God; for they shall
return unto me with all their heart.’
Use 3. To exhort you to cherish in your souls good thoughts of
God, and the fulness and largeness of his bounty and mercy. The devil seeks to weaken
our opinion of God’s goodness; he thought to possess our first parents with this
conceit, that God was envious, so as to draw them away from God. It will be of use
to you:—
1. In all afflictive providences. Those who are poor and destitute,
or in prison and banishment, or bereft of children, or oppressed with guilty fears,
or assaulted with any other calamity: Job xiii. 15, ‘Though he slay me, yet will
I trust in him:’ still he is a good God. Here is the glory of faith, to believe
him as a gracious father when we feel him as an enemy. Satan will be sure to put
in upon these occasions—to tell you that God is an enemy, harsh, severe, implacable
in his dealings, one that regardeth you not in your misery, that giveth you no rest
nor respite in your troubles; if he did not hate you, how could he deal thus with
you? and so striketh a terror into the minds of men, that they are afraid of nothing
so much as of God, and of coming to him by Christ. No; ‘God is love,’ a father when
he frowneth as well as when he smileth: Heb. xii. 10, ‘He verily chastiseth us for
our profit;’ and ‘we are chastened of the Lord, that we may not be condemned with
the world.’ And in reason should it not be so? Did your parents hate you because
they were careful of your breeding, and sometimes corrected you for your faults?
There is more of compassion than passion in his severest strokes. He hath the bowels
of a mother, but yet the wisdom of a father. His love must not be exercised to the
prejudice of his other attributes. He that pulleth you out of a deep gulf, though
he breaketh your arm in pulling you out, doth not he love you? God is love, and
the giver of all good things.
2. It is a great motive to repentance. As the prodigal thought
of his father, so should we return: Jer. iii. 12, ‘Go and proclaim these words toward
the north, and say, Return, thou backsliding Israel, saith the Lord, and I will
not cause mine auger to fall upon you; for I am merciful, saith the Lord, and I will not keep anger for
ever.’ Come, lie at his feet, see what mine infinite love will do for you: 1 Kings
xx. 31, ‘We have heard that the kings of the house of Israel are merciful kings.’
When you first begin with God, this is an argument and ground of comfort, much more
when you renew your repentance. Hard thoughts of God keep us off from him, but his
loving and merciful nature inviteth us to him.
3. It sweetens the duties of holiness: 1 John v. 3, ‘This is the
love of God, that we keep his commandments; and his commandments are not grievous.’
This makes our resistance of sin more serious: Ezra ix. 13, ‘Seeing thou our God
hast punished us less than our iniquities deserved, should we again break thy commandments?’
4. To quicken and enliven your prayers for grace. You have to
do with a merciful God: Ps. cxlv. 19, ‘He will fulfil the desires of them that fear
him; he also will hear their cry, and will save them.’
SERMON LXXIII.
Thou hast dealt well with thy servant, O Lord, according to thy
word.—Ver. 65.
THE addresses that are made to God in this psalm are mostly prayers;
while we are in the world we are compassed about with divers necessities and wants,
but yet there is an intermixture of thanksgivings. We must not always be complaining,
but sometimes giving of thanks. David was often exercised with various calamities;
but as soon as he got rid of any danger, or obtained any deliverance, he is ready
with his thanks and praises. Blessed will that time be when our mournings are altogether
turned into triumphs, and our complaints into thanksgivings. But now here in the
world gratulation should not wholly be shut out, but find a room in our addresses
to God, as well as acknowledgments of sin and supplications for grace. None have
to do with God but they find him bountiful, and there is no reason but present mercies
should be acknowledged. In this Verse you have the working of a thankful soul, sensible
of the benefits already obtained in prayer, and making hearty acknowledgment of
them to God: ‘Thou hast dealt well with thy servant, O Lord, according to thy word.’
Observe—
1. An acknowledgment of some benefit bestowed, thou hast dealt
well with thy servant.
2. The way in which it was bestowed, according to thy word.
First,
An acknowledgment of some benefit bestowed. In it observe:—
1. The party giving, thou, O Lord.
2. The act of bounty, generally expressed, thou hast dealt well.
3. The party receiving, with thy servant.
The fountain of all that we have is the goodness and fidelity
of God; the promise is the channel and pipe by which it is conveyed to us, and the
object is God’s servant. When all these concur, how sweet is it! A good God is ready
to show us mercy, and this mercy assured to us by promise, and God’s servants capacitated to receive mercy. There
is an excellent cause, which is the benignity of God; a sure conveyance, which is
the promise of God; and a prepared object, who are the servants of God.
1. The party giving is God himself: all good is to be referred
to God as the author of it.
2. The benefit received is generally expressed, ‘Thou hast dealt
well.’ Some translations out of the Hebrew, bonum fecisti—thou hast done good with
thy servant; the Septuagint,
χρηστοτητα ἐποίησας μετὰ τοῦ δούλου σοῦ—thou hast
made goodness to or with thy servant: out of them the vulgar,
bonitatem fecisti.
Some take this clause generally, whatever thou dost for thy servants is good; they
count it so, though it be never so contrary to the interest of the flesh: sickness
is good, loss of friends is good, and so is poverty and loss of goods to a humble
and thankful mind. But surely David speaketh here of some supply and deliverance
wherein God had made good some promise to him. The Jewish rabbis understand it of
his return to the kingdom, but most Christian writers understand it of some spiritual
benefit, that good which God had done to him. If anything may be collected from
the subsequent verses, it was certainly some spiritual good. The Septuagint repeats
χρηστότηταtwice, in this and the following verse, as if he acknowledged the benefit
of that good judgment and knowledge of which there he beggeth an increase. It was
in part given him already, and that learned by afflictions, in the third verse of
this portion: ‘Before I was afflicted I went astray, but now I have learned thy
word.’ Now then, go on to increase this work, this goodness which thou hast shown
to thy servant.
3. The object, to ‘thy servant.’ It is an honourable comfortable
style; David delighteth in it. God is a bountiful and a gracious master, ready to
do good to his servants, rewarding them with grace here, and crowning that grace
with glory hereafter: Heb. xi. 6, ‘He that cometh to God must believe that he is,
and that he is a rewarder of them that diligently seek him.’
Secondly, The manner how this is assured and brought about, ‘According
to thy word.’ That word, which is the encouragement of our prayer, is the rule of
God’s proceedings. Some things are given by a common providence, other things are
given us as servants of God, or according to the promises that are made us in the
word.
Doct. 1. That God doth good to his servants.
Doct. 2. That the good which God hath done for us should be thankfully
acknowledged.
Doct. 3. That in our thankful acknowledgments we should take notice
of God’s truth, as well as his benignity and goodness.
Doct. I. That God doth good to his servants. David giveth us here
his own experience, and every one that is a faithful servant of God may come in
with the like acknowledgments; for what proof God giveth of his goodness to any
one of his servants, it is a pledge of that love, respect, and care that he beareth
towards all the rest. Jacob acknowledged the same: Gen. xxxiii. 11, ‘The Lord hath
dealt graciously with me;’ that was his account of providence.
1. From the inclination of his own nature: Ps. cxix. 68, ‘Thou
art good, and thou dost good.’ The Psalmist concludeth this act
from his nature. The sun doth not more naturally shine, nor fire more naturally
burn, nor water more naturally flow, than acts of grace and goodness do naturally
flow from God. If there be anything besides benefits in the world, the fault is
not in God, but in us, who by sin, provoke him to do otherwise.
2. The obligation of his promise; so this good cometh in as a
reward, according to the law of his grace. He hath engaged himself by his promise
to give us all good things: Ps. lxxxiv. 11, ‘The Lord God is a sun and a shield;
the Lord will give grace and glory; no good thing will he withhold from them that
walk uprightly;’ Ps. xxxiv. 9, 10, ‘Oh, fear the Lord, ye his saints, for there
is no want to them that fear him. The young lions do lack, and suffer hunger, but
they that seek the Lord shall not want any good thing.’ Therefore it is said, Micah
ii. 7, ‘Do not my words do good to him that walketh uprightly?’ The words ‘saying
good’ is a doing good; when it is said, it may be accounted done, because of the
certain performance of what is said.
3. The preparation of his people; his servants are capable. God
is good, and doeth good, modo non ponatur obex, except we tie his hands and hinder
our own mercies. There are certain laws of commerce between God and his creatures,
so between God and man; he meeteth us with his blessings in the way of our duty:
Amos vi. 12, ‘Shall horses run upon the rock? will one plough there with oxen?’
Some ground is incapable of being ploughed; some are morally incapable of having
good done to or for them. But when the creature is in a capacity, God communicateth
his goodness to them, dealeth with men as they deal with him: Ps. xviii. 25, 26,
‘With the merciful thou wilt show thyself merciful, with an upright man thou wilt
show thyself upright, with the pure thou wilt show thyself pure, with the froward
thou wilt show thyself froward;’ so Ps. cxxv. 4, ‘Do good to those that be good,
and to them that are upright in their hearts.’ God is and will be gracious and bountiful
to all those that continue faithful to him, and will never leave any degree of goodness
unrewarded; the covenant shall not fail on his part.
Use 1. Let us be persuaded of this truth; it is one of the first
things in religion, Heb. xi. 6, ‘He that cometh to God must believe that he is,
and that he is a rewarder of them that diligently seek him.’ Next unto his being,
his bounty, or else our religion will be cold or none at all. Many conceive amiss
of God, and draw an ill picture of him in their minds, as if he were hard to be
pleased, always frowning. Did we look upon him as one that is good and willing to
do good, we would have less backwardness to duty and weariness in his service. Satan
drew off the hearts of our first parents from God by vain surmises, as if he were
severe and envious: Gen. iii. 5, ‘God doth know that in the day ye eat thereof,
then your eyes shall be opened, and ye shall be as gods, knowing good and evil.’
This first battery was against the persuasion of God’s goodness and kindness to
man, which he endeavoureth to discredit. Yea, God’s people may have the sense of
his goodness strangely weakened. David is fain with violence to hold the conclusion
which Satan would fain wrest out of his hands: Ps. lxxiii. 1, ‘Truly God is good to Israel, even to such as are
of a pure heart.’ Therefore we had need to fortify our hearts and forearm ourselves
with strong consolations and arguments.
1. He doth good to his enemies, and therefore certainly he will
much more to his servants: ‘He is good to all;’ Ps. cxlv. 9, ‘The Lord is good to
all, and his tender mercies are over all his works.’ The heathens had experience
of it: Acts xiv. 17, ‘Nevertheless he left not himself without witness, in that
he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts
with food and gladness.’ And will he be unkind to his servants, to whom he is engaged
by promise? It cannot be.
2. Consider Christ’s reasoning: Mat. vii. 11, ‘If ye then, being
evil, know how to give good gifts unto your children, how much more shall your Father
which is in heaven give good things to them that ask him?’ God will not deal worse
with his children than men do with theirs. We are natural and sinful parents: if
we have any faith, or reason, or sense, we cannot gainsay this conclusion. A father
will not be unnatural to his child; the most godless men will love their children,
and seek their welfare, and do good unto them. Surely our heavenly Father will
supply all our necessities, satisfy all our desires: he is more fatherly than all
the fathers in the world can be; all the goodness in men is but as a drop to the
ocean.
3. Consider, he never giveth his people any discouragement or
just cause to complain of him: Micah vi. 3, ‘O my people, what have I done unto thee?
or wherein have I wearied thee? testify against me;’ Jer. ii. 5, ‘Thus saith the
Lord, What iniquity have your fathers found in me, that they are gone far from me,
and have walked after vanities and become vain?’ Why:—
[1.] His commands are not grievous: Mat. xi. 30, ‘My yoke is easy
and my burthen is light;’ 1 John v. 3, ‘His commandments are not grievous.’ He prescribeth
and commandeth nothing but for our good: Deut. vi. 24, ‘And the Lord commandeth
us to do all the statutes, to fear the Lord our God for our good always, that he
might preserve us alive, as it is at this day.’ That he may with honour perform
and make good all that he hath promised: Gen. xviii 19, ‘For I know him, that he
will command his children and his household after him, and they shall keep the way
of the Lord, to do justice and judgment, that the Lord may bring upon Abraham that
which he hath spoken of him.’ The obstructions removed, and grace flows out freely.
[2.] Trials sent by him are not above measure: 1 Cor. x. 13, ‘There
hath no temptation taken you, but such as is common to men; but God is faithful,
who will not suffer you to be tempted above that you are able, but will with the
temptation also make a way to escape, that ye may be able to bear it;’ Isa. xxvii.
8, ‘In measure when it shooteth forth wilt thou debate with it: he stayeth his rough
wind in the day of the east wind.’ He dealeth with much discretion and moderation,
not according to the greatness of his power or the heinousness of their sin, but
observeth our strength, what we are able to bear.
[3.] His punishments are not above deservings: Ezra ix. 13,
‘Seeing that thou our God hast punished us less than our iniquities
deserve;’ Job xi. 6, ‘Know therefore that God exacteth of thee less than thine iniquity
deserveth.’
[4.] He is not hard to be pleased, nor inexorable upon every failing:
Mal. iii. 17, ‘And they shall be mine, saith the Lord of hosts, in that day when
I make up my jewels; and I will spare them as a man spareth his own son that serveth
him.’ Many think God watch eth occasions to destroy them, or at least to molest
and trouble them. No; he passeth by many weaknesses, or else what would become of
the best of his children? pardoneth many sins, where the heart is sincere: 2 Chron.
xxx. 18, 19, ‘The good Lord pardon every one that prepareth his heart to seek God,
the Lord God of his fathers, though he be not cleansed according to the preparation
of the sanctuary.’
4. If he doth not give them the good things of this world, he
giveth them better in lieu of them. While they are here in this world they have
those things not only that are good, but make them good, which cannot be said of
all the things of this world; they may easily make us worse, but they cannot make
us better. He giveth them such things as tend to the enjoyment of the chiefest
good, which is himself. As he is a good God, he pardoneth their sins: Ps. xxv. 7,
‘Remember not the sins of my youth, for thy goodness’ sake, O Lord;’ that is one of
the effects of his goodness to them. He directs them in the way of life: Ps. xxv.
8, ‘Good and upright is the Lord, therefore will he teach sinners in the way.’
He beginneth, carrieth on, and completeth their salvation: 2 Thes. i. 11, ‘Wherefore
also we pray always for you, that our God would count you worthy of his calling,
and fulfil all the good pleasure of his goodness, and the work of faith with power.’
Thus he giveth the best things, though he deny some common things, which are no
arguments of his special favour; and it is dangerous to have our eyes fastened upon
other wants when we have these things, and to repine against God, who hath dealt
graciously with us in the higher expressions of his love.
5. The evil things of this world, which are not good in themselves,
he turneth to good: Rom. viii. 28, ‘All things shall work together for good to them
that love God.’ He is able to bring light out of darkness, or give light in darkness,
or turn darkness into light; to give inward joy and comfort under all calamities,
to support and sustain under all heavy pressures, and to deliver out of all distresses.
6. He doth give them so much of the good things of the world as
is convenient for them: Ps. xxxiv. 9, ‘Oh, fear the Lord, ye his saints, for there
is no want to them that fear him;’ Ps. lxxxiv. 11, ‘The Lord God is a sun and a
shield; the Lord will give grace and glory, and no good thing will he withhold from
them that walk up rightly.’ He giveth protection when it is necessary: Nahum i.
7, ‘The Lord is good, a stronghold in the day of trouble, and he knoweth those that
trust in him:’ Ezra vi. 22, ‘The hand of our God is upon all them for good that
seek him.’ He hath a great inclination to diffuse his benefits.
7. His doing good is chiefly in the world to come: John xii. 26,
‘If any man serve me, let him follow me, and where I am, there shall also my servant
be: if any man serve me, him will my Father honour.’ Here he is with them in troubles, there they shall be
with him in glory; here he can put marks of favour upon them, and distinguish between
those that serve him and those that serve him not: Mal. iii. 17, ‘They shall be
mine, saith the Lord, in that day when I make up my jewels, and I will spare them
as a man spareth his own son that serveth him:’ there he will manifest his favour
in the face of all the world.
Use 2. To persuade you to become the servants of God: you will
have a good master if you be what you profess to be. Every Christian should say,
as Paul did, Acts xxvii. 23, ‘The God whose I am, and whom I serve.’ He is God’s,
and serveth God. (1.) He is God’s by creation, for he made him out of nothing: Ps.
c. 3, ‘Know ye that the Lord he is God; it is he that hath made us, and not we ourselves;
we are his people and the sheep of his pasture;’ Col. i. 16, ‘All things were created
by him and for him.’ By redemption; 1 Cor. vi. 20, ‘Ye are bought with a price,
therefore glorify God in your body and your spirit, which is God’s.’ By covenant;
Isa. xliv. 5, ‘One shall say, I am the Lord’s, and another shall call himself by
the name of Jacob, and another shall subscribe with his hand unto the Lord, and
surname himself by the name of Israel;’ Ezek. xvi. 8, ‘I sware unto thee, and entered
into covenant with thee, saith the Lord, and thou becamest mine;’ and so voluntarily
he is God’s. Wicked men are God’s in right, but against their wills; the godly are
willingly God’s. A man will never be hearty in his obedience and subjection till
he look upon himself as God’s. See an instance in the wicked, whose ungodliness
and rebellion against God cometh from looking upon themselves as their own: Ps.
xii. 4, ‘Who have said, With our tongues will we prevail; our lips are our own;
who is lord over us?’ Their time their own, wealth their own, interest their own,
bodies their own, souls their own, and therefore think they may employ all these
things as they please. On the other side, take an instance of self-denial. Why so
careful to serve and glorify God? Rom. xiv. 8, ‘For whether we live, we live Unto
the Lord, and whether we die, we die unto the Lord; whether we live therefore, or
die, we are the Lord’s;’ they have given up themselves to be employed at his command.
(2.) Him they serve. How do they serve him? (1st.) They must serve God with the
spirit as well as the body: Rom. i. 9, ‘God is my witness, whom I serve with my
spirit in the gospel of his Son.’ So Phil. iii. 3, ‘We are the circumcision, which
worship God in the spirit:’ Rom. xii. 11, ‘Fervent in spirit, serving the Lord:’
Rom. vii. 6, ‘That we should serve in newness of spirit.’ When the heart is renewed,
disposed, and fitted for his fear and service, there is an honest purpose and endeavour
to serve him. (2d.) You must serve him faithfully, devoting yourselves to do his
will, and to seek his glory. Your intention, trade, and study must be to honour
God and please him, that if it be asked for whom are you at work? for whom speaking
or spending your time? whose business are you doing? you may answer, All is for
God. If the pleasing of the flesh be their work or scope, they are said to serve
their own bellies: Rom. xvi. 18. ‘They that are such serve not the Lord Jesus, but
their own belly.’ (3d.) Cheerfully; having so good a master, let us take pleasure
in our work. Here is all good—good master, good work, good wages. Certainly the more good any man
findeth God to be, and the more good he himself hath received, the more good he
ought to be: the goodness of God should melt us and awe us. There are two questions
every one of you should put to yourselves, What hath God done for you? and, What
have you done for God? When you thus serve God, you may plead it to God, as David,
Ps. cxvi. 16, ‘O Lord, truly I am thy servant, I am thy servant.’ You may expect
relief, and protection, and maintenance. Servants have their dole and portion from
their masters’ hands: Ps. cxxiii. 2, ‘As the eyes of servants look unto the hand
of their masters, and as the eyes of a maiden unto the hand of her mistress, so
our eyes wait upon the Lord our God, until that he have mercy upon us.’ He that
doth God’s will shall have his protection and blessing; you have a sanctified interest
in all that falleth to your share: 1 Cor. iii. 22, 23, ‘Whether Paul, or Apollos,
or Cephas, or life, or death, or things present, or things to come, all are yours,
and ye are Christ’s, and Christ is God’s.’ Lastly, God will now and then visibly
put some marks of distinction on them: Mal. iii. 18, ‘Then shall ye return, and
discern between the righteous and the wicked, between him that serveth God, and
him that serveth him not.’ For a while their glory may be clouded, they may be hardly
dealt with in the world, but God hath his times of presenting all things in their
own colours; but the chief time of manifestation is hereafter; when the servants
of Christ come to receive their full reward, then they find him to be a good master
indeed: John xii. 26, ‘If any man serve me, him will my Father honour.’
Doct. 2. That the good which God hath done for us should be thankfully
acknowledged. We should not be always craving, always complaining; there should
be a mixture of thanksgiving: Col. iv. 6, ‘Continue in prayer, and watch in the
same with thanksgiving;’ together with the expression of our wants and desires,
there must be thanksgiving for favours already received.
1. There is a time for all things, for confessing sin, for begging
mercy, for thankful acknowledgments; though in every address to God there should
be somewhat of all these, yet at certain seasons one is predominant: in a time when
God is offended, confession of sin; in a time of great wants and straits, prayer;
in a time of great receivings, thanks. The times that pass over us bring upon us
many changes; every change of dispensation must be sanctified by a suitable duty.
As no condition is so bad but a good man can find an occasion of praising God and
trusting in him, so no condition so good but matter of humbling and self-abasing
will arise; yet there are special occasions that require the one or the other.
Opus diei in die suo. James v. 13, ‘Is any among you afflicted? let him pray: is any
merry? let him sing psalms;’ Ps. l. 15, ‘Call upon me in the day of trouble; I will
deliver thee, and thou shalt glorify me.’
2. It is a disingenuous spirit to ask mercy for supplying our
wants or delivering us from troubles, and not acknowledge mercy when that supply
or deliverance is received. Prayer is a work of necessity, but praise of mere duty.
Self-love will put us upon prayer, but the love of God upon praise and thanksgiving;
we pray because we need God, we praise because we love God, and have a sense of his goodness
to us: Luke xvii. 15, ‘One of them, when he saw that he was healed, turned back,
and with a loud voice glorified God.’ Most turn back upon the mercy-seat, do not
give glory to God when their turn is served.
3. It is for the glory and honour of God that his servants should
speak good of his name. When they are always complaining, they bring an ill report
upon the ways of God, like the spies that went to view the promised land; but it
is a great invitation to others when we can tell them how good God hath been to
us: Ps. xxxiv. 8, ‘Oh, taste and see that the Lord is good; blessed is the man that
trusteth in him.’ This doth draw in others to come and take share with us.
4. It is for our profit; the more thankful for mercies, the more
they are increased upon us; as vapours return in showers, the sea putteth out of
her fulness into the rivers, and they again refund into the sea the water received
thence: Ps. lxvii. 5, 6, ‘Let the people praise thee, O Lord; then shall the earth
bring forth her increase.’ When the springs are low, we pour in a little water into
the pump, not to enrich the fountain, but to bring up more for ourselves. It is
not only true of outward increase, but spiritual also: Col. ii. 7, ‘Be ye rooted
in the faith, and abound therein with thanksgiving.’ If we give thanks for so much
grace as we have already received, it is the way to increase our store; we do no
more thrive in victory over corruption, or the increase of divers graces, because
we do no more give thanks.
5. It prevents many sins. I shall name two:—
[1.] Hardness of heart. When we are not thankful for blessings,
they prove an occasion to the flesh, and so our table is made a snare, Ps. lxix.
22, and our welfare a trap. Men go on stupidly receiving blessings, but do not acknowledge
the donor; but when we own God upon all occasions, the creature is sanctified, and
the heart kept humble: 1 Tim. iv. 4, 5, ‘Every creature of God is good, and nothing
to be refused, if it be received with thanksgiving, for it is sanctified by the
word of God and prayer;’ an acknowledgment from whom it cometh.
[2.] It suppresseth murmuring, and that fretting, quarrelling,
impatient, and distrustful humour which often showeth itself against God, even sometimes
in our prayers and supplications. Nothing conduceth more to quiet our hearts in
a dependence upon God for the future, and to allay our distrusts, discontents, and
unquiet thoughts, than a holy exercise of thanksgiving: Phil. iv. 6, ‘Be careful
for no thing, but in everything by prayer and supplication, with thanksgiving, let
your requests be made known to God.’ Bless him for favours already received, and
you will leave the burden of your care upon him for the future. God is where he
was at first, and what he hath done he can do still.
Use. The use is, to press us to the serious and frequent discharge
of this duty. It is a duty very necessary, very profitable, and very delightful;
but usually we are backward, are not as careful to render thanks for the enjoyment
of blessings as we are earnest and importunate in the want of them. It cometh to
pass partly by the greediness of our desires, as a dog that swalloweth up every
bit that is cast to him, and still looketh for more. Vidisti aliquando canem, saith Seneca,
missa a domino frusta panis aut carnis aperto ore captantem,
et quicquid excipit. protinus integrum devorat, et semper ad spem futuri hiat. This
is an emblem of us; we swallow whatever the ‘bounty of God throws forth without
thanks, and still we look for more, as if all the former mercies were nothing; therefore
are warm in petitions, but cold, raw, and infrequent in gratulations. Partly when
we have mercies, we know not their value by the enjoyment as much as by the want.
Ὄφθαλμοί τι ἄγαν λαμπρὸν οὐχ ὁρῶσι, saith Basil—a thing too near the eye
cannot be seen, it darkeneth us with its splendour. God must set things at a distance
to make us value them. Therefore we are more prone to complain than to give thanks.
Partly from self-love; when our turn is served, we neglect God; as the raven returned
to Noah no more, when there was floating carrion for it to feed upon, Gen. viii.
7. Wants try us more than blessings: Hosea v. 15, ‘In their affliction they will
seek me early.’ Our interest swayeth us more than our duty. Partly from a dark legal
spirit, which will not own grace when it is near us, when Christians look altogether
in the glass of the law, to exclude the comfort of the gospel f and to keep themselves
under the rack of perplexing fears.
To remedy this—
1. Let us acknowledge God in all we do enjoy: Hosea ii. 8, ‘She
did not consider that I gave her corn, and oil, and flax.’ We are unthankful to
God and man, but more to God. Comforts that come from an invisible hand, we look
upon them as things that fall out of course, and so do not praise the giver; therefore
let us awaken our hearts to the remembrance of God. Whosoever be the next hand,
it is by his providence; and there is reason he should be praised and owned. It
is not he that brings the present, but he that sendeth it, that deserveth our thanks.
Beasts will own their benefactor: Isa. i. 3, ‘The ox knoweth his owner, and the
ass his master’s crib;’ and if God be our benefactor, he must be owned and loved.
If a man give us but a small sum, or a parcel of land, how do we court him or observe
him! Less reason why God should look upon us, who is so high. A small remembrance
from a great prince, no way obliged, who no way needeth me, to whom I can be no
way profitable, is much valued; and will not I acknowledge God in his gifts? When
you were in distress you acknowledged, he alone could send you help, and had high
thoughts of the mercy; then what promises did you make? The mercy is the same now
that it was then, therefore you should have the same apprehensions of it.
2. Let us not give thanks by the heap, but distinctly; acknowledge
God’s mercies in all cases. Particulars are most affective: let us come to an account
for God, and recollect the passages of our lives, what he hath done for body and
soul: Ps. cxxxix. 17, ‘How precious also are thy thoughts unto me, O God! how great
is the sum of them!’ What he hath done for us before time, in time, and provided
for us when time shall be no more; the beginning of this treaty with us, the progress
of his work, the many failings we were guilty of, his patience in bearing with us,
his goodness in hearing us, his giving, forgiving, keeping us from dangers, in dangers,
and deliverances out of dangers. What supplies and supports we have had, what visits
of love, warnings., awakenings of heart!
3. Let us trace the benefits we enjoy to the fountain of them,
the love of God; then we will say, Ps. cxxxviii. 2, ‘I will praise thy name for
thy loving-kindness and truth.’ This is not only to drink of the stream, but of
the fountain; there the water is sweetest; when we see all this coming from the
special love of God to our souls. Otherwise God may give in anger: Hosea xiii. 11,
‘I gave them a king in mine anger;’ as he gave the Israelites meat for their lusts:
Isa. xxxviii. 17, ‘Thou hast loved me from the grave;’ this commendeth all experiences,
maketh us love God again.
4. Compare yourselves with others your betters, who would be glad
of your leavings,—their nature, disposition, endowments better than yours, yet receive
less from God. He hath not dealt so with any nation. Whence is all this to me? John
xiv. 22, ‘Lord, how is it that thou wilt manifest thyself to us, and not unto the
world?’ Many would be glad of our relics.
5. Consider your unworthiness: Gen. xxxii. 10, ‘I am not worthy
of the least of all the mercies, and of all the truth which thou hast showed unto
thy servant;’ 2 Sam. vii. 18, ‘Who am I, O Lord, and what is my house, that thou hast
brought me hitherto?’ Pride is the cause of discontent. Where all is received freely,
there is no cause of discontent: much of giving thanks if we have anything. When
we look to desert, we may wonder more at what we have than what we want: if afflicted,
destitute, kept low and bare, it is a wonder we are not in hell. All this is spoken
because men are not thankful, We are eager till we have blessings, but when we have
them, then barren in praises, unfruitful in obedience: like little children, forward
to beg favours, but careless to acknowledge what they have received.
Doct. 3. That in our thankful acknowledgments we should take notice
of God’s truth, as well as his benignity and goodness. David owned the kindness
as coming according to his word. So do the servants of God observe his accomplishing
promises: Josh, xxiii. 14, ‘And, behold, this day I am going the way of all the
earth; and ye know in all your hearts and in all your souls, that not one thing
hath failed of all the good things which the Lord your God spake concerning you;
all hath come to pass unto you, not one thing hath failed thereof.’ So Solomon:
1 Kings viii. 56, ‘Blessed be God that giveth rest to his people Israel, according
to all that he promised; there hath not failed one word of all his good promise
which he promised by the hand of Moses his servant.’ Thus Joshua and Solomon observe
how his word was made good to a tittle, and in the rigour of the letter; he hath
not left undone anything, but accomplished all to the full. A great deal of benefit
will come by it:—
1. For yourselves.
[1.] Your own faith will be confirmed by it, when you see that
God is as good as his word, and bestoweth upon us the utmost that any promise of
his giveth us to hope for: it is dictum factum with God; he is no more liberal in
word than in deed. Look, as it confirmeth our faith in the truth of the threatenings,
when we are punished as our congregation hath heard, Hosea vii. 12,—they that would
not believe their danger are made to feel it,—so our faith in the promise. God showeth
what he will be to his servants, and after a little waiting they find it to be so. Wait but a little while, and you shall find
the effect of the promises: Ps. lvi. 8, ‘In God I will praise his word, in the Lord
I will praise his word:’ that is, I have great cause to take notice of the promise;
to a believer it is as good as performance: so Ps. xix. 9, ‘The judgments of the
Lord are true, and righteous altogether.’ Former experience begets confidence for
the time to come: the Lord doth not deceive us with vain words. There is an effect
in them; I shall find it; what God saith he doth.
[2.] Your comfort is increased; receiving things in a way of promise
sweeteneth a blessing. It is good to see whence things come to us, from the bounty
of common providence, or from the promises of the covenant. There is a providential
right and a covenant right. Devils hold their beings by a providential right, but
the saints their blessings by covenant. The promise is made to God’s servants, and
the mercy conveyed by the promise is sanctified: 1 Cor. iii. 23, ‘All are yours,
and ye are Christ’s, and Christ is God’s;’ 1 Tim. iv. 3, they are to be ‘received
with thanksgiving of them that believe and know the truth.’ Believers are called
‘heirs of promise,’ Some blessings the very nature of them showeth whence they come;
but in others, as the deliverances and comforts of this life, the tenure of them
is more comfortable than the mercies themselves; to have them ‘not only from God’s
hand but heart. Wicked men have them as their portion, you as helps to your better
portion: heirs of promise is an honourable title and relation. Such blessings are
from love, and for our good.
2. As to others, you will invite, encourage, and strengthen them
in believing. You are witnesses of his fidelity: Ps. xviii. 30, ‘As for God, his
way is perfect; the word of the Lord is tried.’ I can assure you I have found more
than letters and syllables in a promise, it is a tried word; I can tell you what
God hath done for my soul.
Use. Let us look to the accomplishment of these promises, and
trust God the more for the future. Make much of promises: Heb. xi. 13, ‘These all
died in faith, not having received the promises, but having seen them afar off,
and were persuaded of them, and embraced them.’ They are sure declarations of the
purposes of God. God’s purposes are immutable, but promises declared lay an obligation
upon him to keep them. Rejoice in them till performance cometh. Take heed of setting
sense against them: Rom. iv. 18-21, ‘Who against hope believed in hope, that he
might become the father of many, according to that which was spoken, So shall thy
seed be: and being not weak in faith, he considered not his own body now dead, when
he was about an hundred years old, neither yet the deadness of Sarah’s womb: he
staggered not at the promise through unbelief; but was strong in faith, giving glory
to God; and being fully persuaded that what he had promised he was able also to
perform.’ Naturally men are all for having before them. Take heed of haste: Ps.
cxvi. 11, ‘I said in my haste, All men are liars;’ Ps. xxxi. 22, ‘I said in my haste,
I am cut off from before thine eyes.’
SERMON LXXIV.
Teach me good judgment and knowledge: for I have believed thy
commandments.—Ver. 66.
THE man of God had acknowledged that God had done good for him;
now he beggeth the continuance of his goodness. God, that hath showed mercy, will
show mercy. His treasure is not spent by giving, nor hath he the less for communicating
to the creature. Man will say, I have given you already, why do you trouble me any
more? But God upbraideth no man; the more frequent our suits are for grace, the
more welcome we are: ‘Thou hast done good for thy servant:’ and now again, ‘Teach
me good judgment and knowledge: for I have believed thy commandments.
In the words
observe—
1. The blessing asked, Teach me good judgment and knowledge.
2. The reason urged, for I have believed thy commandments.
I begin with the prayer or blessing asked, ‘Teach me good judgment
and knowledge.’ Let us consider a little the different translations of this clause.
The Septuagint hath three words
χρηστότητα, παιδεῖαν, καὶ γνῶσιν, goodness, discipline,
and knowledge; others, bonitatem gustus et scientiae doce me, teach me goodness
of taste and knowledge; Ainsworth, Vatablus, bonitatem sensus, learn me goodness
of reason and knowledge. In the original Hebrew
טוב טעם, the Hebrew word signifieth
taste or savour, so it is translated Ps. xxxiv. 8, ‘Oh taste and see that the Lord
is good.’ The word also signifieth behaviour, as Ps. xxxiv. title, ‘A Psalm of David
when he changed his behaviour before Abimelech.’ For a man is tasted by his carriage,
and some think it may mean goodness of inclination or manners. I think we fitly
translate it judgment, it being coupled with a word that signifieth knowledge—taste,
by a metaphor from the bodily sense, being applied to the mind; as meats are discerned
by the taste, so things by the judgment; and so that which David beggeth here is
a good or exact judgment, or the faculty of judging well.
Doct. That a judicious sound mind is a great blessing, and should
earnestly be sought of God by all that would please him.
The man of God renewing this request so often, and his calling
it here good judgment and knowledge, will warrant this observation, and sufficiently
showeth how good it is to have the mind illuminated and endowed with the true knowledge
of things. In handling this point, I shall show—
1. What is the use of a sound mind.
2. Why this should be so often and earnestly asked.
First, What is the use of a sound mind? There is a threefold act
of judgment:—
1. To distinguish.
2. To determine.
3. To direct and order.
1. To distinguish and judge rightly of things that differ, that
we may not mistake error for truth, and evil for good. So the apostle maketh it the great work of judgment to discern between good and
evil: Heb. v. 14, ‘But strong meat belongeth to those that are of full age, even
those who by reason of use have their senses exercised to discern both good and
bad.’ The things that are to be judged are true and false, right and wrong, necessary
or indifferent, expedient or inexpedient, fit or unfit; for many things are lawful
that are not expedient: 1 Cor. vi. 12, ‘All things are lawful for me, but all things
are not expedient,’ as to time, place, persons. Well, then, judgment is a spirit
of discerning truth from falsehood, good from evil, that we may approve what is
good, and disallow the contrary. So the spiritual man judgeth all things, 1 Cor.
ii. 15; that is, though he hath not an authoritative judgment, he hath a judgment
of discretion; and if he did stir up this gift of discerning, he might more easily
understand his duty, and how far he is concerned in point of conscience and in order
to salvation. So 1 Cor. x. 15, ‘I speak as to wise men, judge ye what I say.’ The
spiritually wise, if they would awaken the gifts of grace received in regeneration
by diligence and prayer and needfulness of soul, might sooner come to a resolution
of their doubts than they usually do. As bodily taste doth discern things savoury
from unsavoury, profitable from noxious, so is judgment given us that we may distinguish
between the poisons which the world offereth in a golden cup to impure souls, and
that wholesome spiritual milk which we suck out of the breasts of scripture, between
savoury food and hurtful diet, how neatly soever cooked. The soul’s taste is more
necessary than the body’s, as the soul is the better part, and as our danger is
greater, and errors there cost us dearer.
2. To determine and resolve, practicum dictamen. The taste of
the soul is for God, that bindeth our duty upon us, when there is a decree issued
forth in the soul, that after we know our duty there may be a resolvedness of mind
never to swerve from it. First the distinguishing work proceedeth; there is a clear
and distinct approbation of God; then the determining followeth; this is the
πρόθεσις καρδίας, Acts xi. 23, ‘The purpose of heart;’ 2 Tim. iii. 10, ‘Thou hast known
fully my doctrine, manner of life,’
πρόθεσιν, purpose. The form of this decree
and resolution you have in Ps. lxxiii. 28, ‘But it is good for me to draw near to
God.’ This in the soul hath the authority of a principle. He that meaneth to be
a thorough Christian must set the bent and bias and purpose of his heart strongly
upon it: Ps. xxxix. 1, ‘I said, I will take heed to my ways.’ So Ps. xxxii. 5, ‘I
said, I will confess mine iniquities.’ These purposes have a powerful command upon
the whole soul, to set it a-working whatever they purpose with this strong decree,
how backward soever the heart be otherwise; they will excite and quicken us, and
admit of no contradiction. It is our judgments lead us and guide and poise us. A
man may have knowledge and learning, and play the fool if his judgment be not biassed:
a man never taketh any course but his judgment telleth him it is best, and best
for him all things considered. It is not men’s knowledge leadeth them, but their
judgments say to their wills, This is not for me; the other conduceth most to my
profit, honour, or delight: but when the judgment is in some measure set towards
God, then the man is for God.
3. To direct as well as to decree; so good judgment and knowledge
serveth for the right guiding of ourselves and all our affairs. Many are wise in
generals that err in particulars, and have a knowledge of principles, but their
affairs are under no conduct. Particulars are nearer to practice, and very learned
men are deceived in particulars: Rom. ii. 20-22, ‘An instructor of the foolish,
a teacher of babes, which hast the form of knowledge and of the truth in the law:
thou therefore which teachest another, teachest thou not thyself? thou that preachest
a man should not steal, dost thou steal? thou that sayest a man should not commit
adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit
sacrilege?’ Therefore, besides the general rule, the knowledge of God’s will, it
is necessary to have the gift of discretion, when particulars are clothed with circumstances.
There is an infinite variety of circumstances which require a deal of prudence to
determine them. A man may easily discourse on general truths concerning God, ourselves,
the state of the church, the privileges of Christianity; but to direct them to particular
cases, to govern our own hearts, and order our own ways, that is a harder thing:
Hosea xiv. 9, ‘Whoso is wise and prudent,’ &c.; Prov. viii. 12, ‘I, wisdom, dwell
with prudence.’ To direct is harder than to determine or distinguish. It is easier
to distinguish of good and evil in the general, to lay down conclusions upon the
evidence of the goodness of the ways of God; but to reduce our knowledge to practice
in all cases, that is the great work of judgment, that we may know what becometh
the time, the place, the company where we are, and may have that ordering of our
conversation aright, Ps. l. 23; to know how to carry ourselves in all relations,
business, civil, sacred, light, serious; that we
neither offend in excess nor defect; that we judge what is due to the Creator, and
what is to be allowed to the creature; what is good, what is better, what is best
of all; that we know how to pay reverence to superiors, how most profitably to converse
with equals, what compassion to inferiors, how to do good to them; how to behave
our selves as husbands, wives, fathers, children. Wisdom maketh us profitable in
our relations: 1 Peter iii. 7, ‘Let husbands dwell with wives according to knowledge.’
There is much prudence and wisdom required to know how to converse profitably and
Christianly with all that we have to do with. In short, how to love our friends
in God, and our enemies for God; how to converse secretly with God, and to walk
openly before men; how to cherish the flesh that it may not be unserviceable, yet
how to mortify it that it may not wax wanton against the spirit; how to do all things
in the fear of God, in meats, drinks, apparel, recreations; when and how to pray,
what time for our callings, what for worship; when to speak, when to hold our peace;
when to praise, and when to reprove; how to give, and how to take; when to scatter,
when to keep back or withhold; and to order all things aright requireth a sound
judgment, that we carry ourselves with that gravity and seriousness, that exactness
and tenderness, that we may keep up the majesty of religion, and all the world may
know that he is wise by whose counsel we are guided. But alas! where this sound
judgment an4 discretion is wanting, we shall soon offend and transgress the laws
of piety, charity, justice, sobriety. Piety and godliness will not be orderly; we shall either be guilty of a profane
neglect of that course of duty that is necessary to keep in the life of grace, or
turn religion into a sour superstition and rigorous course of observances. Charity
will not be orderly; we shall give to wastefulness, or withhold more than is meet,
to the scandal or prejudice of the world towards religion. Not perform justice;
we shall govern to God’s dishonour, obey to his wrong, punish with too much severity,
or forbear with too much lenity; our reproofs will be reproaches, our praises flattery.
Sobriety will not be orderly; we shall deny ourselves our necessary comforts, or
use them as an occasion to the flesh; either afflict the body and make ourselves
unserviceable, or wrong the soul and burden and oppress it with vain delights. It
short, even the higher acts of religion will degenerate; our fear will be turned
into desperation, or our hope into presumption; our faith will be a light credulity,
or our search after truth will turn into a flat scepticism or irresolution; our
patience will be stupidness, or our constancy obstinacy; we shall either slight
the hand of God, or faint under it; so that there is need of good judgment and knowledge
to guide us in all our ways.
Secondly, Why this is so earnestly to be sought of God. The thing
is evident from what is said already. But further—
1. Because this is a great defect in most Christians, who have
many times good affections, but no prudence to guide and order them; they are indeed
all affection, but no judgment; have a zeal, but without knowledge, Rom. x. 3. Zeal
should be like fire, which is not only fervidus, but
lucidus, hot, but bright. A
blind horse may be full of mettle, but he is ever and anon stumbling. Oh! then,
should we not earnestly seek of God good knowledge and judgment? The Spirit of God
knoweth what is best for us. In the scriptures he hath indited prayers: Phil. i.
9, ‘This I pray, that your love may abound more and more, in knowledge, and in all
judgment;’ that our love and zeal should have a proportionable measure of knowledge
and judgment going along with it; and Col. i. 9, ‘That ye may be filled with the
knowledge of his will in all wisdom and spiritual understanding;’ and again, Col.
iii. 16, ‘Let the word of God dwell in you richly in all wisdom.’ These places show
that it is not enough to have warm affections, but we must have a clear and a sound
mind.
2. The mischief which ariseth from this defect is so great to
themselves, to others, and the church of God.
[1.] To themselves.
(1.) Without the distinguishing or discerning act of judgment,
how apt are we to be misled and deceived! They that cannot distinguish meats will
soon eat what is unwholesome; so, if we have not a judgment to approve things that
are excellent, and disapprove the contrary, our fancies will deceive us, for they
are taken with every slight appearance; as Eve was deceived by the fruit because
it was fair to see to, Gen. iii. 6, with 2 Cor. xi. 3, ‘For I fear lest by any means,
as the serpent beguiled Eve through his subtlety, so your minds should be corrupted
from the simplicity that is in Christ.’ Our affections will deceive us, for they
judge by interest and profit, not duty and conscience. The affections are easily
bribed by those bastard goods of pleasure, honour, and profit: 2 Cor. iv. 4, ‘In
whom the god of this world hath blinded the minds of them which believe not.’ The consent
of the world will deceive us, for they may conspire in error and, rebellion against
God, and are usually the opposite party against God: Rom. xii. 2, ‘And be not conformed
to this world, but be ye transformed by the renewing of your minds.’ Good men may
deceive us; true and faithful ministers may err both in doctrine and manners, as
the old prophet seduced the young one to his own destruction: 1 Kings xiii. 18,
‘He paid unto him, I am a prophet also, and an angel spake unto me by the word of
the Lord, saying, Bring him back with thee into thy house, that he may eat bread
and drink water. But he lied unto him.’ In what a woful plight, then, are Christians
if they have not a judgment, and a test to tasteQu. ‘a taste to test’?—ED.
doctrines and try things, as
the mouth tasteth meats! How easily shall we take good for evil and evil for good,
condemning that which God approveth, and approving that which God condemneth!
(2.) Without the determining act of judgment, how fickle and irresolute
shall we be, either in the profession or in the practice of godliness. Many men’s
religion lasts but for a pang; it cometh upon them now and then, it is not their
constant frame and constitution. For want of this purpose and resolute peremptory
decree for the profession of godliness, there is an uncertainty, levity, and wavering
in religion: men take up opinions lightly, and leave them as lightly again. Light
chaff is carried about with every wind: Eph. iv. 14, ‘That we henceforth be no more
children, tossed to and fro, and carried about with every wind of doctrine, by the
sleight of men and cunning craftiness, whereby they lie in wait to deceive.’ If we
receive the truth upon the credit of men, we may be led off again, and we shall
be ready to stagger when persecution cometh, especially if we see those men from
whom we have learned the truth fall away; if we have not
ἴδιον στήριγμον, a steadfastness
of our own: 2 Peter iii. 17, ‘Beware lest ye also, being led away by the error of
the wicked, fall from your own steadfastness.’ Men should have a steadfastness proper
to themselves, not stand by the steadfastness of another, the examples of others,
the countenance or applause of the world, or the opinion of good men; but convincing
reason, by which their minds may be enlightened, and their judgments set for God.
So for practice; we are off and on, unstable in all our ways, Why? Because we content
ourselves with some good motions before we have brought our hearts to this conclusion,
to choose God for our portion, and to cleave to him. All in haste they will be religious,
but sudden imperfect motions may be easily laid aside, and given over by contrary
persuasions; but when our hearts are fixed upon these holy purposes, then all contrary
solicitations and oppositions will not break us or divert us. Satan hath small hopes
to seduce or mislead a resolved Christian; loose and unengaged men lie open to him,
and are ready to be entertained and employed by any new master.
(3.) Without the directing act of judgment, how easily shall we
miscarry, and make religion a burden to ourselves, or else a scorn to the world!
Want of judgment causeth different effects, not only in divers, but in the same
person: sometimes a superstitious scrupulousness, at other times a profane negligence;
sometimes making conscience of all things, then of nothing: as the one weareth off, the other
succeedeth: as the devil cast the lunatic in the Gospel sometimes into the water,
sometimes into the fire; either fearful of sin in everything they do, or bold to
run into all sin without fear; whereas a truth judiciously understood would prevent
either extreme. So again for want of judgment; sometimes men are transported by
a fiery and indiscreet zeal, at other times settle into a cold indifferency, and
all things come alike to them. The way to prevent both is to resolve upon evidence:
1 Thes. v. 21, ‘Prove all things, hold fast that which is good.’ Certainly the clearer
our judgment is the more steadfast is our faith, the more vehement our love, the
more sound our joy, the more constant our hope, the more calm our patience, the
more earnest our pursuit of true happiness; otherwise we shall never carry it evenly
between vain presumption and feigned reverence, between legal fear and rash hopes,
uncomely dejections and a loose disregard of God. Wisdom is the faculty by which
we apply that knowledge we have unto the end why we should have it.
[2.] It makes us troublesome to others, by preposterous carriage,
rash censuring, needless intermeddling: Phil. i. 9, 10, ‘And this I pray, that your
love may abound yet more and more in knowledge and in all judgment; that ye may
approve things that are excellent, that ye may be sincere and without offence till
the day of Christ:’ our corruptions will otherwise break forth to the offence of
others. An injudicious Christian increaseth the reproaches of the world, as if the
servants of God were the troublers of Israel, by unseasonable reproofs, mistiming
of duties, meddling with that which no ways appertaineth to him. All lawful things
are not fit at all times, nor in all places, nor to be done by all persons. Much
folly, indiscretion and rashness remaineth in the best, whereby they dishonour God,
and bring religion into contempt.
[3.] They trouble the church of God; it hath suffered not only
from the persecutions of enemies, but from the folly, rashness, and indiscretion
of its friends. There are different degrees of light, some babes, some young men,
some grown persons in Christ Jesus: 1 John ii. 13, ‘I write unto you fathers, because
ye have known him that is from the beginning; I write unto you young men, because
ye have overcome the wicked one; I write unto you little children, because ye have
known the Father.’ Now, children have their fancies, and young men their passions,
and old men their humours. When the one would prescribe to the other, they hurry
all things into confusion: the injudicious generally seek to carry it, and would
govern the world. In young ones, there are great affections but little knowledge
and judgment; they have a great zeal, but little prudence to moderate it; and when
this is joined with perverseness and contumacy, it is not easy to be said how much
evil it bringeth to the church of God; as a fiery horse routeth the troop, and bringeth
disorder into the army. The devil loveth to draw things into extremes, to set gift
against gift, prudence against zeal, the youth of Christianity against age, and
so to confound all things, and so to subvert the kingdom of Christ by that comely
vanity which is the beauty of it. In the general, all overdoing in religion is undoing.
Use. The use is, let all this press us to seek this benefit of
good judgment and knowledge. To this end—
1. Consider the value and necessity of it. Without it we cannot
regularly comfort ourselves in the promises, but it will breed a carelessness and
neglect of our duty; nor fulfil the commandments of God, but it will breed in us
a self-confidence and disvaluing of the grace of God; nor reflect upon our sins,
but we shall be swallowed up of immoderate sorrow; nor suffer for the truth, but
we shall run into indiscreet reasoning and oppositions that will trouble all, and,
it may be, subvert the interest of religion in the world; or else grow into a loose
uncertainty, leaping from one opinion to another. This uncertainty cometh not so
much, or not altogether, from vile affection, as want of information in religion,
professing without light and evidence, having more of affection than principles.
There is a twofold injudiciousness—total or partial. (1.) Total, when men are given
up εἰς νοῦν ἀδόκιμον, into a reprobate sense, or an injudicious mind, Rom. i. 28:
when utterly incapable of heavenly doctrine, or discerning the things of the Spirit.
This is one of God’s heaviest judgments. That is not the case of any of you, I hope.
(2.) Partial, and that is in us all. Alas! we are ignorant of many things which
we should know; at least, we have not that discretion and prudence which is necessary
for directing our faith, tempering our zeal, ordering and regulating our practice,
which is necessary to avoid evil, to do good, or to do good well. Or, if we have
light, we have no sense or taste. Many never felt the bitterness of sin to purpose,
of sweetness of righteousness; therefore we have need to cry to God, Lord, give
me good taste and knowledge.
2. If you would have it, you must ask it of God. We can have no
sound knowledge till God teach it us. By nature we are all blind, ignorant, vain;
after grace received, though our ignorance be helped, it is not altogether cured;
you must still fetch it from heaven by strong hand. Without his Spirit we cannot
discern spiritual things: 1 Cor. ii. 14, ‘The natural man receiveth not the things
of the Spirit of God, for they are foolishness unto him; neither can he know them,
because they are spiritually discerned;’ that is, chiefly, the main things of the
gospel, and universally all things, so far as conscience and obedience to God is
concerned in them. It is the unction must teach us all things: 1 John ii. 20, ‘But
ye have an unction from the Holy One, and ye know all things;’ the things of God
must be seen in the light of his own Spirit. The Spirit of God first giveth us the
desire of these things, and then satisfieth us with them. It is the Spirit of God
purifieth this desire, that it may be holy, as having a holy end, that we may avoid
whatever is displeasing to God, and do whatever is pleasing in his sight; and that
is the ready way to come to knowledge and sound judgment: John xvii. 17, ‘Sanctify
them through thy truth; thy word is truth;’ John iii. 21, ‘He that doeth truth cometh
to the light, that his deeds may be made manifest, that they are wrought in God.’
Men that have a mind to maintain an opinion, or suffer an evil practice, are prejudiced
and biassed by the idol that is in their hearts, and so do not see what may be seen,
and what they seem to search after. Therefore David urgeth this as an argument
in the latter end of the text, ‘I have believed thy commandments;’
that is to say, Lord, I know this word is thine, and I am willing to practise
all that thou requirest. The great thing that is to be aimed at about knowledge
is, not only that we may know, and be able to jangle about questions, or that we
may be known and esteemed for our knowledge, but that we may practise and walk
circumspectly, and in evil days and times know what the will of the Lord is
concerning us; to desire knowledge as those that know the weight and consequence
of these things, as I shall show more fully hereafter. Those that would have
good judgment and knowledge must be willing to understand their duty, and
practise all that God requireth, that they may neither do things rashly, and
without knowledge and deliberation, for then they are not good, how good soever
they be in themselves: Prov. xix. 2, ‘Also, that the soul be without knowledge
is not good:’ or doubtingly, after deliberation; for he that doubteth is in part
condemned in his own mind: Rom. xiv. 23, ‘And he that doubteth is damned if he
eat.’ We must have a clear warrant from God, or else all is naught, and will
tend to evil. Then it is the Spirit of God satisfieth these desires, when we
earnestly desire of him to be informed in the true and perfect way: John vi. 45,
‘They shall be all taught of God.’ He hath suited promises to
the pure and earnest desire of knowledge. Then it is the Lord who sendeth means
and blesseth means; as he sent Peter to Cornelius, Acts x., and Philip to the eunuch,
Acts viii. All is at his disposal, and he will not fail the waiting soul; he hath
made Christ to be wisdom for this very end and purpose, that he might guide us continually:
1 Cor. i. 30, ‘But of him are ye in Christ Jesus, who of God is made unto us wisdom,
and righteousness, and sanctification and redemption.’
3. You must seek it in the word; that maketh us wise to salvation,
and by the continual study of it we obtain wisdom and discretion; there we have
the best and safest counsel: ‘It maketh wise the simple,’ Ps. xix. 7. No case can
be put, so far as it concerneth conscience, but there you shall have satisfaction:
Col. iii. 16, ‘Let the word of God dwell in you richly in all wisdom.’ You must
not content yourselves with a cursory reading, but mark the end and scope of it,
that you may be made completely wise, by frequent reading, hearing, meditation upon
it, and conferring about it. There you find all things necessary to be believed
and practised, therefore you must hear it with application, read it with meditation.
(1.) Hear it with application. The Lord blesseth us in the use of instituted means;
both light and flame are kept in by the breath of preaching. Where visions fail,
the people perish, men grow brutish and wild. It is a dispute which is the sense
of learning, the ear or the eye. By the eye we see things, but by reason of innate
ignorance we must be taught how to judge of them: James i. 19, ‘Wherefore, my brethren,
let every man be swift to hear;’ take all occasions. And we must still apply what
we hear. Nunquid ego talis? Rom. viii. 31, ‘What shall we then say to these things?’
Job v. 27, ‘Lo, this we have searched, so it is; hear it, and know thou it for thy
good;’ Heb. ii. 3, ‘How shall we escape if we neglect so great salvation?’ Return
upon thine own heart. (2.) Reading scripture is every man’s work who hath a soul to be saved. Other writings, though good in their kind, will not
leave such a lively impression upon the soul. All the moral sentences of Seneca
and Plutarch do not come with such force upon the conscience as one saying of God’s
word. God’s language hath a special energy; here must be your study and your delight:
Ps. i. 2, ‘His delight is in the law of the Lord, and in his law doth he meditate
day and night;’ 2 Tim. iii. 16, 17, ‘All scripture is given by inspiration of God,
and is profitable for doctrine, for reproof, for correction, for instruction in
righteousness, that the man of God may be perfect, thoroughly furnished unto all
good works.’ These make you wise unto salvation. Your taste is not right when you
relish and savour human writings, though never so good, more than the word of God.
A draught of wine from the vessel is more fresh and lively; that conviction which
doth immediately rise out of the word is more prevailing. We suspect the mixture
of passion and private aims in the writings of others; but when conscience and the
word are working together, we own it as coming from God himself. Besides, those
that are studying, and reading, and meditating on the word have this sensible advantage,
that they have promises, doctrines, examples of the word ready and familiar upon
all occasions; others are weak and unsettled because they have not scriptures ready.
In the whole work of grace you will find no weapon so effectual as the sword of
the Spirit. Scriptures seasonably remembered and urged are a great relief to the
soul. No diligence here can be too much. If you would not be unprofitable, sapless,
indiscreet with others, weak and comfortless in yourselves, read the scriptures.
We have Sic scriptum est against every temptation. Besides, you have the advantage
to see with your own eyes the truth as it cometh immediately from God, before any
art of man, or thoughts of their head pass upon it, and so can the better own God
in what you find.
4. Long use and exercise doth much increase judgment, especially
as it is sanctified by the Spirit of God. You get a habit of discerning, fixing,
directing, guiding your ways:
διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντες,
Heb. v. 14, ‘Who by reason of use have their senses exercised to discern good and
evil.’ As men of full age, by long use and exercise of the senses of seeing, smelling,
tasting, have acquired a more perfect knowledge to discern what food is good and
wholesome and what is unwholesome, so by much attention, studying, and meditation,
men who have exercised the intellectual faculty to find out the scope and meaning
of the word of God do attain a more discerning faculty, and understand better the
truth of the word, and can judge what doctrine is true and what false, and more
easily apprehend higher points when taught unto them; they discern and know the
differences of things to be understood. God’s blessing doth accompany use and frequent
exercise, and make it effectual to this end; by degrees we come to a solidness.
5. Sense and experience doth much increase judgment. When smarted
for our folly, tasted the sweetness of conversing with God in Christ: 1 Peter ii.
3, ‘If so be ye have tasted that the Lord is gracious.’ Optima demonstratio est a sensibus.
Col. i. 6, ‘Which bringeth forth fruit, as it
doth also in you, since the day you heard of it, and knew the grace of God in truth.’ God is not taught by experience, to
whose knowledge all things are present, and at all times, and before all times;
but we are. God is fain to teach us by briars and thorns, as Gideon taught the men
of Succoth.
6. Avoid the enemies to it or hindrances of it. I shall name two:—
[1.] A passionate or wilful addictedness to any carnal things.
Most men live by sense, will, and passion, whereby they enthral that wisdom
which they have, and keep it in unrighteousness. Perit omne judicium cum res transit in affectum—truth
is a prisoner to their sinful passions and affections, rejecting all thoughts of
their future happiness. A man cannot be wise to salvation, and passionately addicted
to any temporal interest.
[2.] Pride; that maketh us either rash or presumptuous, either
not using a due consideration, or not humble enough to subject our minds to it.
Besides we cast off God’s assistance: ‘The humble and meek will he guide in judgment;
the meek will he teach his way,’ Ps. xxv. 9. Men that lean on their own understandings
reject him: Prov. iii. 5, 6, ‘Trust in the Lord with all thine heart, and lean not
unto thine own understanding: in all thy ways acknowledge him, and he shall direct
thy paths.’
SERMON LXXV.
For I have believed thy commandments.—Ver. 66.
THIS latter clause may be considered absolutely or relatively;
in itself, or as it containeth a reason of the foregoing petition.
First, Absolutely. These words deserve a little consideration,
because believing is here suited with an unusual object. Had it been, For I have
believed thy promises, or, obeyed thy commandments, the sense of the clause had
been more obvious to every vulgar apprehension. To believe commandments sounds as
harsh to a common ear as to see with the ear and hear with the eye. But for all
this, the commandments are the object; and of them he saith not, I have obeyed,
but I have believed. To take off the seeming asperity of the phrase, some interpreters
conceive that commandments is put for the word in general; and so promises are included,
yea, they think principally intended, those promises which encouraged him to hope
for God’s help in all necessary things, such as good judgment and knowledge are.
But this interpretation would divert us from the weight and force of these significant
words. Therefore—
1. Certainly there is a faith in the commandments, as well as
in the promises, as I shall fully prove by and by.
2. The one is as necessary as the other; for as the promises are
not esteemed, embraced, and improved, unless they are believed to be of God, so
neither are the precepts; they do not sway the conscience as the other do, nor incline
the affections, but as they are believed to be divine.
3. The faith of the one must be as lively as the other. As the
promises are not believed with a lively faith unless they draw off the heart from carnal vanities to seek that happiness which they
offer to us, so the precepts are not believed rightly unless we be fully resolved
to acquiesce in them as the only rule to guide us in the obtaining that happiness,
and to adhere to them and obey them. As the king’s laws are not kept as soon as
they are believed to be the king’s laws, unless also upon the consideration of his
authority and power we subject ourselves to them, so this believing noteth a ready
alacrity to hear God’s voice and obey it, and to govern our hearts and actions according
to his counsel and direction in the word.
Doct. That the commandments of God must be believed as well as
his promises; or, The precepts of sanctity and holiness bind the conscience to obey
God, as well as the promises bind us to trust in God.
1. What we must believe concerning the commandments.
2. The necessity of believing them if we would be happy.
3. The utility and profit.
1. What we must believe concerning the commandments.
[1.] That they have God for their author, that we may take our
duty immediately out of his hand, that these commands are his commands. The expressions
of his commanding and legislative will, whereby our duty is determined and bound
upon us, that is a matter of faith, not a matter of sense. We were not present at
the giving of the law as being past, but we ought to be affected with it as if we
were present, or had heard the thunderings of Mount Sinai, or had them now delivered
to us by oracle or immediate voice from heaven. God doth once for all give the world
sensible and sufficient satisfaction, and then he requireth faith. See Heb. ii.
2-4, ‘For if the word spoken by angels was steadfast, and every transgression and
disobedience obtained a just recompense of reward, how shall we escape if we neglect
so great salvation, which at the first began to be spoken by the Lord, and was confirmed
unto us by them that heard him; God also bearing them witness both with signs and
wonders, and with divers miracles, and gifts of the Holy Ghost, according to his
own will?’ The apostle compareth the first promulgation of the law and the first
publication of the gospel. After ages did not hear the sounding of the dreadful
trumpet, nor see the flaming smoking mountain, were not conscious to all those circumstances
of terror and majesty with which the law was given; yet it was
λόγος βέβαιος,
a steadfast word. God owned it in his providence: the punishment of transgressors
is proof of God’s authorising the doctrine. So we were not present when the miracles
by which the gospel law was confirmed were wrought; yet there is a constant evidence
that these things were once done; and God still owneth it in his providence, therefore
we must receive the gospel law as the sovereign will and pleasure of our lawgiver,
as if we had seen him in person doing these wonders, heard him with our own ears.
It is not only those that were present at Mount Sinai that were bound, but all their
posterity. God giveth arguments of sense once for all. This belief is the more required
of us as to precepts and commandments, because they are more evident by natural
light: Rom. ii. 14, 15, ‘For when the Gentiles, which have not the law, do by nature
the things contained in the law, these, having not the law, are a law unto themselves;
which show the work of the law written in their hearts.’ There is
veritas naturalis and veritas mystica. Some objects of faith depend
upon mere revelation, but the commands of the moral law are clearer than the doctrines
of faith; they are of duties and things present, not of privileges to be enjoyed
hereafter, such as the promises offer to us. Now, it is easier to be convinced of
present duties than to be assured of some future things promised.
[2.] That these commandments be received with that reverence that
becometh the sovereign will and pleasure of so great a lord and law giver. It is
the work of faith to acquaint us with the nature of God and his attributes, and
work the sense of them into our hearts. The great governor of the world is invisible,
and we do not see him that is invisible but by faith: Heb. xi. 27, ‘By faith he
forsook Egypt, not fearing the wrath of the king, for he endured as seeing him who
is invisible.’ It is
ἔλεγχος οὐ βλεπομένων, ‘the evidence of things not
seen,’ Heb. xi. 1. Temporal potentates are before your eyes, their majesty may be
seen, and their terrors and rewards are matter of sense. That there is an infinite,
eternal, and all-wise Spirit, who made all things, and therefore hath right to command
and give laws to all things, reason will in part tell us; but faith doth more assure
the soul of it, and impresseth the dread and awe of God upon our souls, as if we
did see him with bodily eyes. By faith we believe his being: Heb. xi. 6, ‘He that
cometh to God must believe that he is.’ His power, so as to oppose it to things
visible and sensible: Rom. iv. 21, ‘Being fully persuaded that what he had promised
he was able also to perform.’ That there is no standing out against him who with
one beck of his will can ruin us everlastingly, and throw the transgressor of his
laws into eternal fire: a frown of his face is enough to undo us; he is not a God
to be neglected, or dallied with, or provoked by the wilful breaking of his laws.
He hath truly potestatem vitae et necis—the power of life and death: James iv. 12,
‘There is one lawgiver, who is able to save and to destroy.’ These considerations
are best enforced by faith, without which our notions of these things are weak and
languid. You are to charge the heart with God’s authority, as you will answer it
to him another day, not to neglect or despise the duty you owe to such a God. No
terror comparable to his frowns, no comforts comparable to his promises or the sense
of his favour.
[3.] That these laws are holy, just, and good: Rom. vii. 12, ‘Wherefore the law is holy, and the commandment holy, and just, and good.’ This is necessary,
because, in believing the commandments, not only assent is required, but also consent
to them, as the fittest laws we could be governed by: Rom. vii. 16, ‘If, then, I
do that which I would not, I consent to the law that it is good.’ Consent is a mixed
act of the judgment and will: they are not only to be known as God’s laws, but owned
and embraced, not only see a truth, but a worth in them. The mandatory part of the
word hath its own loveliness and invitation; as the promises of pardon and eternal
life suit with the hunger and thirst of conscience, and the natural desires of happiness;
so the holiness and righteousness of God’s laws suit with the natural notions of
good and evil that are in man’s heart. These laws were written upon man’s heart
at his first creation, and though somewhat blurred, we know the better how to read
a defaced writing when we get another copy or transcript to compare with it. Especially when the heart is renewed,
when the Spirit hath wrought a suitableness, there must needs be a consenting and
embracing: Heb. viii. 10, ‘This is the covenant that 1 will make with the house
of Israel after those days, saith the Lord; I will put my laws into their mind,
and write them in their hearts.’ There is a ready willing heart to obey them and
conform to them in the regenerate, therefore an assent is not enough, but a consent;
this is that they would choose and prefer before liberty; they acquiesce and are
satisfied in their rule as the best rule for them to live by. But let us see the
three attributes, holy, just, and good. (1.) They are holy laws, fit for God to
give and man to receive. When we are convinced of this, it is a great help to bridle
contrary inclinations, and to carry us on cheerfully in our work. They are fit for
God to give, they become such a being as God is: his laws carry the express print
and stamp of his own nature upon them. We may know how agreeable they are to the
nature of God by supposing the monstrousness of the contrary. If he had forbidden
us all love, and fear, and trust in himself, all respect and thanks to our creator,
or bidden us to worship false gods, or change the glory of the incorruptible God
into an image made like to a corruptible man, as birds, four-footed beasts, and
creeping things, or that we should blaspheme his name continually, or despise his
glory shining forth in the work of his hands, and that we should be disobedient
to our parents, and pollute ourselves as the beasts with promiscuous lusts, and
fill the world with adulteries, robberies, and thefts, or slander and revile one
another, and leave the boat to the stream, give over ourselves to our passions,
discontents, and the unruly lusts of our corrupt hearts; these are conceits so monstrous
that, if the beasts were capable of having such thoughts transfused into them, they
would abhor them, and would infer such a manifest disproportion in the soul as it
would in the body to walk with our hands and do our work with our feet And they
are fit for man to receive if he would preserve the rectitude of his nature, live
as such an understanding creature, keep reason in dominion, and free from being
a slave to the appetites of the body. To be just, holy, temperate, humble, meek,
chaste, doth not only concern the glory of God and the safety of the world, but
the liberty of the reasonable nature, that man may act as a creature that hath a
mind to know things that differ, and to keep him from that filthiness and pollution
which would be a stain to him, and infringe the glory of his being. There is no
middle thing; either a man must be a saint or a beast, either conform himself to
God’s will, and look after the interests of his soul, or lose the excellency of
his nature, and become as the beasts that perish; either the beast must govern the
man, or the man ride upon the beast, which he doth when he taketh God’s counsel.
(2.) Just, because it referreth to all God’s precepts. I take it here not strictly
but largely, how just it is for God to command, and how reasonable it is that we
should obey the supreme being. His will is the reason of all things; and who should
give laws to the world but the universal sovereign who made all things out of nothing?
Whatsoever you are, you receive it from the Lord; and therefore, whatsoever a reasonable
creature can do, you owe it to him: you are in continual dependence upon him, for
‘in him you live, and move, and have your being,’ Acts xvii. 28. And be bath redeemed you,
called you to life by Christ: 1 Cor. vi. 19, 20, ‘What, know you not that your body
is the temple of the Holy Ghost, which is in you, which ye have of God, and ye
are not your own? for ye are bought with a price; therefore glorify God in your
body, and in your spirit, which are God’s.’ You owe all your time, and strength,
and service unto him, and therefore you should still be doing his will and abounding
in his work. (3.) He enjoineth nothing but what is good: Deut. v. 29, ‘Oh, that
there were such a heart in them that they would fear me, and keep all my commandments
always, that it might be well with them, and with their children for ever:’ Deut.
vi. 24, ‘And the Lord commanded us to do all these statutes, to fear the Lord our
God for our good always, that he might preserve us alive, as it is at this day.’
God hath tempered his sovereignty towards the reasonable creature, and ruleth us
not with a rod of iron, but with a sceptre of love: ‘He draweth us with the cords
of a man,’ Hosea xi. 4; that is, with reasons and arguments taken from our own
happiness. Man being a rational and free agent, he would lead and quicken us to
our duty by the consideration of our own benefit; and when he might say only, Thus
shall ye do; I am the Lord; yet he is pleased to exhort and persuade us not
to forsake our own mercies, or to turn back upon our own happiness, and to propound
rewards that we may be encouraged to seek after him in that way of duty which he
hath prescribed to us. The reward is ever lasting glory, with the mercies of this
life in order to it: Heb. xi. 6, ‘God is, and he is a rewarder of them that diligently
seek him.’
[4.] How indispensably obedience to his commandments is required
of us. As long as the heart is left loose and arbitrary, such is the unruliness
and self-willedness of man’s nature, Rom. viii. 7, ‘The carnal mind is enmity against
God, for it is not subject to the law of God, neither indeed can be.’ The carnalist
will not be held to his duty, but leaves that which is honest for that which is
pleasing, and is governed by his appetite rather than his reason; therefore faith
hedgeth up his way, showeth him ‘that without holiness it is impossible to see God,’
Heb. xii. 14; that there is no coming to the end unless we take the way; that there
is no hope of exemption or excuse for the breaches of his law allowed but the plea
of the gospel, which doth not evacuate but establish obedience to God’s commands,
requireth a renouncing of our former course, and a hearty resolution, ‘to serve
God in holiness and righteousness all our days,’ Luke i. 74, 75. Our duty is the
end of our deliverance. In the kingdom of grace we are not our own masters, or at
liberty to do what we will. Christ came not only as a saviour, but as a lawgiver;
he hath his laws to try our obedience: Heb. v. 9, ‘And being made perfect, he became
the author of eternal salvation unto all them that obey him.’ He came not to lessen
God’s sovereignty or man’s duty, but to put us into a greater capacity to serve
God. He came to deliver us from the curse and indispensable rigours of the law upon
every failing; not from our duty, nor that we might not serve God, but serve him
without fear, with peace of conscience and joy of heart, and requireth such a degree
of grace as is inconsistent with any predominant lust and affection.
[5.] That God loveth those that obey his law, and hateth those
that despise it, without respect of persons: Acts x. 35, ‘In every
nation he that feareth God and worketh righteousness is accepted with him;’ Ps.
v. 5, ‘Thou hatest all the workers of iniquity:’ Prov. xi. 20, ‘They that are of
a froward heart are an abomination to the Lord, but such as are upright in their
way are his delight.’ The more obedient, the more God loveth us; the less obedient,
the less God loveth us. Therefore, unless we love what God loveth, and hate what
God hateth, do his commands carefully, and avoid the contrary, we cannot be acceptable
with him, for God would not make a law in vain, but order his providence accordingly.
S6.] That one day we shall be called to an account for our conformity
inconformity to God’s law. There are two parts of government—legislation and execution:
the one belongeth to God as king, the other as judge. Laws are but a shadow, and
the sanction a mockery, unless there shall be a day when those that are subject
to them shall be called to an account and reckoning. His threatenings are not a
vain scare crow, nor his promises a golden dream; therefore he will appoint a day
when the truth of the one and the other shall be fully made good; and therefore
faith enliveneth the sense of God’s authority with the remembrance of this day,
when he will judge the world in righteousness.
2. The necessity.
[1.] The precepts are a part of the divine revelation: the object
of faith is the whole word of God, and every part of divinely inspired truth is
worthy of all belief and reverence. The word worketh not unless it be received as
the word of God: 1 Thes. ii. 13, ‘For this cause also thank we God without ceasing,
because, when ye received the word of God which ye heard of us, ye received it not
as the word of men, but, as it is in truth, the word of God, which effectually worketh
also in you that believe.’ Now we cannot receive the word as the word of God unless
we receive all. There are the same reasons to receive one as the other; therefore,
if any part take good rooting, the whole is received. There may be a superficial
affection to one part more than another; but if there be a right faith, we receive
all. It is the engrafted word that is effectual to the saving of our souls, James
i. 21; if we would engraft the word, the precepts must stir up answerable affections
as well as the promises. Every part must affect us, and stir up dispositions in
us which that part is apt to produce. If the promises stir up joy and trust, the
precepts must stir up love, fear, and obedience. The same word which calleth upon
us to believe the free pardon of our sins, doth also call upon us to believe the
commandments of God for the regulating and guiding of our hearts and ways.
[2.] It is such a part as hath a necessary connection with the
promises, as without which they can do us no good; therefore, if we mean to be happy,
we must regard both; the one is as necessary and fundamental to our happiness as
the other. Our consent to God’s covenant is required, not as if we were to debate
and alter the terms at our plea sure, but that we may take it as God hath stated
it, and bind our duty upon us by our consent to God’s authority. We cannot prescribe
conditions and laws of commerce between God and us, but only God alone. Man did
not give the conditions, or treat about the making of them, what they should be,
but is only bound to submit to what God was pleased to offer and prescribe. We are not left free to model
and bring down the terms to our own liking, to take hold of them, not to appoint
them: Isa. lvi. 4, ‘For thus saith the Lord unto the eunuchs that keep my sabbaths,
and do the things that please me, and take hold of my covenant:’ for though he condescendeth
to treat with us, yet still he keepeth the place of a sovereign: and therefore,
if we believe promises, and do not believe God’s commandments, it is not God’s covenant,
but one of our own devising, when we take and leave, and part and mingle, and chop
and change at our own pleasures. The covenant requireth a total, universal, unlimited
resignation of ourselves to the will of God: ‘I will be your God, you shall be my
people.’
[3.] The gratitude that resulteth necessarily from faith, or believing
the promises, will put us upon this; it apprehendeth love, and leaveth the stamp
of it upon the soul, and worketh by love, Gal. v. 6. Now, how are we to express
our love to God? Not in a fellow-like familiarity, but dutiful subjection to his
laws: 1 John v. 3, ‘For this is the love of God, that we keep his commandments;
and his commandments are not grievous;’ and John xiv. 21, ‘He that hath my commandments,
and keepeth them, he it is that loveth me:’ not by glavering respects, or a fond
remembrance and esteem of his memory, Mat. vii. 11. If we live to God, not to the
world, not to the flesh, if faith be lively, it will put us upon this: 2 Cor. v.
15, ‘And that he died for ‘all, that they that live should not henceforth live unto
themselves, but unto him which died for them and rose again.’
[4.] Our trust in the promises is always commensurable to our
fidelity in the commandments. Faith in the one is maintained by faithfulness in
the other, and assurance of acceptance with God cannot be greater than our care
of obedience. When love to the world and the flesh tempt us to omit any part of
our duty, then do we weaken our confidence thereby, and sin will breed distrust
if we be serious and mind our condition: ‘The fruit of righteousness is peace:’
1 John iii. 21, ‘Beloved, if our hearts condemn us not, then have we confidence
towards God;’ and Heb. vii. 2, ‘Being by interpretation king of righteousness, and
after that also king of Salem, which is king of peace:’ and Christ saith, Mat. xi.
29, ‘Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and
ye shall find rest unto your souls.’ Confidence and comfort follow grace, as heat
doth fire; and fears and doubts follow sin, as pain doth the pricking of a needle,
or any sharp thing wherewith a man pierceth himself; therefore, when sensual objects
oversway us, and take us off from obedience to the command, they will also make
us doubt of the mercy of God, as well as transgress our duty. We cannot trust him
when we have offended freely and without restraint; sin will breed shame and fear.
At present all sinners feel it not; yet hereafter that sin that
now weakeneth the faith we have in the commandments, will in time weaken the faith
we have in the promises. Every part of our trust in God’s declared will cometh to
be tried one time or another: our confidence in God’s mercy is not fully and directly
assaulted till the hour of death, and the time of extraordinary trial. When the
evil day cometh, then the consciousness of any one sin whereunto we have been indulgent,
and of the delight and pleasure we took in transgressing God’s commandments,
will be of force to withdraw our assent from God’s mercies:
1 Cor. xv. 56, ‘The sting of death is sin, and the strength of sin is the law.’
[5.] Faith in the promises, if it be not a conceit and a vain
dream, is not only an act enforced by our necessity, but done in obedience to God’s
will; therefore we believe because God hath commanded it: 1 John iii. 23, ‘And this
is his commandment, that we should believe on the name of his Son Jesus Christ;’
John vi. 29, ‘This is the work of God, that ye believe on him whom he hath sent.’
It sensibly appeareth many times, a poor soul hath no other motive or encouragement.
It ventureth, notwithstanding all discouragements to the contrary, in the strength
and sense of a command; as Peter, Luke v. 5, ‘Master, we have toiled all the night,
and have taken nothing; nevertheless at thy word I will let down the net’ Now that
which is done, if rightly done, merely in obedience to a command, cannot be the
ground of disobedience in other things. We must not pick and choose. Certainly if
we believe the promises on God’s command, we will make conscience of other things
commanded also; for he is truly obedient to no precept that doth not obey all enforced
by the same authority.
3. The utility.
[1.] That we may begin with God, to yield up our wills absolutely
to his will; it is upon a belief that this is his will concerning us; for his will
concerning our duty is revealed in his precepts: ‘He hath showed thee, O man, what
is good; and what doth the Lord require of thee, but to do justly, and to love mercy,
and to walk humbly with thy God?’ Micah vi. 8. Certainly an obedient creature desireth
to know no more but what God will have him to do; and therefore it is needful we
should believe what is God’s will, that we may resolve upon his will: Rom. xii.
1, 2, ‘I beseech you, therefore, brethren, by the mercies of God, that ye present
your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable
service; and be not conformed to this world; but be ye transformed by the renewing
of your mind, that ye may prove what is that good, and acceptable, and perfect will
of God.’ The first thing that we do in grace is to arm ourselves with a resolution
to obey God’s will, though it be never so contrary to our own, or to the wills of
men, or the course of the world’s fashions: 1 Peter iv. 1, 2, ‘Forasmuch, then,
as Christ hath suffered for us in the flesh, arm yourselves likewise with the same
mind: for he that hath suffered in the flesh hath ceased from sin; that he no longer
should live the rest of his time in the flesh to the lusts of men, but to the will
of God.’ Now, that this resolution may be made knowingly and with the greater strength,
not only with the strength of inclination or our own resolved, renewed will, but
in the sense of God’s authority, a strong belief is necessary that this course of
life is pleasing to God.
[2.] That we may hold on with God in an awe-ful, watchful, serious
course of godliness, it is necessary that the belief of the commandments be deeply
impressed upon us. Alas! otherwise we shall be off and on, forward and backward,
according to the impulsion of our own inclinations and affections, and the sense
of our interest in the world. Many of the commandments are crossing to our natural
inclinations and corrupt humours, or contrary to our interests in the world, our
profit, pleasure; and nothing will hold the heart to our duty but the conscience of God’s authority: This is the Lord’s will, then the
gracious soul submitteth: 1 Thes. iv. 3, ‘For this is the will of God, even your
sanctification, that ye should abstain from fornication;’ and 1 Peter ii. 15, ‘For
so is the will of God, that with well-doing ye may put to silence the ignorance
of foolish men.’ That is reason enough, and instead of all reasons, to a believer,
to awe and charge his heart, that we may not shift and distinguish ourselves out
of our duty, that we may shake off sloth and negligence, much more deceits, and
fraudulency, and corrupt affections. Many shifts will be studied by a naughty heart
that dispense with our credit, esteem, honour, preferment in the world for our loyalty
to God. Nothing but a deep belief of the sovereignty of God and the sight of his
will can be of sufficient power to the soul when such temptations arise, and our
duties are so contrary to the inclinations of the flesh: Heb. xi. 8, ‘By faith Abraham,
when he was called to go out into a place which he should after receive for an inheritance,
obeyed; and he went out not knowing whither he went;’ and ver. 17, 18, ‘By faith
Abraham, when he was tried, offered up Isaac; and he that had received the promises
offered up his only-begotten son; of whom it is was said, That in Isaac shall thy
seed be called;’ Gen. xii. 3, ‘In thee shall all families of the earth be blessed.’
Oh! how have believers need to bestir themselves upon such an occasion, and to remember
no evil can be compared with God’s wrath, no earthly good with his favour: that
transitory delights are dearly bought if they endanger the soul to compass them:
‘That the sufferings of this life are not worthy to be compared with the glory that
shall be revealed in us!’ Rom. viii. 18. The ordinary experience of believers in
lesser temptations is enough to evince this, &c.
Use. 1. For reproof.
1. That men do so little revive the belief of God’s commandments,
hence sins of omission: James iv. 17, ‘Therefore to him that knoweth to do good,
and doeth it not, to him it is sin;’ of commission: Jer. viii. 6, ‘I hearkened and
heard, but they spake not aright; no man repented him of his wickedness, saying,
What have I done? Every one turned to his course, as the horse rusheth into the
battle.’ Would men venture to break a known law if they did consider that it was
the command of God that hath power to save and to destroy? Surely want of faith
in the precepts is a great cause of their coldness in duty, boldness in sinning:
Prov. xiii. 13, ‘Whoso despiseth the word shall be destroyed; but he that feareth
the commandment shall be rewarded.’ Now any one would fear God’s commandment if
he did consider it in all its circumstances.
2. Those that would strongly believe the promises, but weakly
believe that part of the word that requireth their duty from them, all for privileges,
seldom reflect upon their own qualification: it is a good temper when both go together:
Ps. cxix. 166, ‘I have hoped for thy salvation, and have done thy commandments;’
so Ps. cxlvii. 11, ‘The Lord taketh pleasure in them that fear him, in those that
hope in his mercy.’ But when asunder, all is naught. God’s promises cannot comfort
us if we be not of the number of them to whom they do belong; not only consider
what God is, but what we are, and what is required of us—our qualification as well
as his goodness, our duty as well as his mercy.
Use 2. To believe the commandments with a lively faith. We should
be tender of disobeying God’s law. The law may be considered as a covenant of works,
or as a rule of life. As a covenant of works, so it is satisfied by Christ for those
that have an interest in him, and serveth to quicken us to get this interest in
him. As it is a rule of life, so in the new covenant we give up ourselves to God
to walk according to the tenor of it; as Israel by a voluntary submission: Exod.
xix. 8, ‘All that the Lord hath spoken, we will do.’ So in the church of the New
Testament we engage ourselves by a voluntary submission to walk according to the
will of God, and confirm it by the sacraments, baptism, and the Lord’s supper. Well,
then, we are still to regard it as a binding rule, looking for grace to perform
it. It is not only a rule given us for advice and direction, but for a strong obligation
to urge and enforce us to our duty. So Ps. xl. 8, ‘Thy law is in my heart; I delight
to do thy will, O God.’
Use 3. Do we believe the commandments? Then—
1. We will not please ourselves with a naked trust in the promises,
while we neglect our duty to God. That which God hath joined together no man must
put asunder. The prophet saith, Hosea x. 11, ‘Ephraim is an heifer that is taught,
and loveth to tread out the corn;’ compared with Deut. xxv. 4, ‘Thou shalt not muzzle
the ox when he treadeth out the corn.’ We are addicted to our own ease, prize comforts,
but loathe duty. Oh, make more conscience of obedience!
2. Their faith will be lively and operative, cause to keep God’s
charge and observe his commandments; otherwise it is but an opinion and a dead faith:
James ii. 20, ‘Wilt thou know, O vain man, that faith without works is dead?’ Many
may discourse of the necessity of duty that have little sense of it; as the children
in the furnace, the tire had no power over them, neither was one hair of their heads
singed, nor their coats changed; not a lust mortified, no good by their strict notions.
3. They must be obeyed as God’s commands, abstaining from evil
because God forbiddeth it, practising that which is good because God commandeth
it Notitia voluntatis: 1 Thes. iv. 3, ‘This is the will of God, even your sanctification,
that ye should abstain from fornication;’ 1 Thes. v. 8, 9, ‘But let us who are of
the day be sober, putting on the breastplate of faith and love, and for an helmet,
the hope of salvation: for God hath not appointed us to wrath, but to obtain salvation
by our Lord Jesus Christ;’ 1 Peter ii. 15, ‘For so is the will of God, that with
well-doing ye may put to silence the ignorance of foolish men.’ Certainly no private
respect, desire of our own plea sure and profit, should hinder us; but we must respect
one command as well as another, otherwise our obedience is partial.
A quatenus ad
omne valet consequentia; if we believe the commandments, we must believe all. Where
a disposition is allowed to break any one of God’s laws, the heart is not right.
God’s sovereignty, once acknowledged, is alike potent to restrain every inclination
to acts displeasing to God and contrary to our duty, one as well as another.
Secondly, The text may be considered relatively, with respect
to the matter in hand; and so it may be conceived as a reason of asking, or as a
reason of granting.
1. As a reason of asking.
[1.] It giveth a character of them that believe; they that believe
God’s commandments will desire to know them more, to be more accurate in knowing
their duty, and the weight and consequence of it;—they are willing to practise all
that it requireth, and so are willing to ‘prove what is the acceptable will of the
Lord:’ Eph. v. 17, ‘Wherefore be ye not unwise, but understanding what the will
of the Lord is;’ they would not do anything doubtingly: Rom. iv. 23, ‘He that doubteth
is damned if he eat, because he eateth not of faith; for whatsoever is not of faith
is sin;’ nor according to the wills of men: Gal. i. 10, ‘For do I now persuade men,
or God? or do I seek to please men? for if I yet pleased men, I should not be the
servant of Christ.’ They would avoid all appearance of evil: 1 Thes. v. 22, Occasions
to evil; Rom. xiii. 14, ‘Make no provision for the flesh, to fulfil the lusts thereof.’
They know the weight and consequence of these things.
[2.] It giveth us an intimation of the necessity of growth: none
believe so much but they may believe more: 1 John v. 13, ‘These things have I written
unto you that believe on the name of the Son of God, that ye may know that ye have
eternal life, and that ye may believe on the name of the Son of God:’ and they may
obey more, embrace the word more. David beggeth he may do so: always there is some
new thing to be learned in the scripture.
[3.] That faith planted in the heart is nourished and increased
by more knowledge and understanding: 2 Peter i. 5, ‘Add to your faith, virtue; to
virtue, knowledge.’ There is an implicit and an explicit faith;
oportet discentem
credere, swallowing pills, not chewing them.
2. As a reason of granting. Believing God’s commandments is a
disposition that hath a promise of more knowledge to be communicated.
[1.] God by one act of grace maketh way for another. First, he
giveth this first favour of receiving the word by faith as divine, worthy to be
believed and obeyed; then, to understand it and apprehend it more perfectly, discretion
and judgment to go about duties wisely.
[2.] God giveth according to the creatures’ receptions; they that
are dutiful and docile and willing to comply with their duty already known, shall
know more.
Use. The use is, if we expect more illumination, let us believe
as much as is manifested already to us, with a mind to practise.
SERMON LXXVI.
Before I was afflicted I went astray; but now have I kept thy
word.—Ver. 67.
IN this verse you may observe two things:—
1. The evil of prosperity, before I was afflicted I went astray.
2. The good of adversity, but now have I kept thy word. Before
wandering, but now attentive to his duty. Or, if you will, here is the necessity
of afflictions and the utility of them.
1. The necessity, ‘Before I was afflicted I went astray.’ Some
think that David in his own person representeth the wantonness and stubbornness
of all mankind. If it should be so, yet the person in whom the instance is given
is notable. If this was the disposition of the prophet and man of God, and he needed
this discipline, we much more: if he could say it in truth of heart that he was
made worse by his prosperity, we need always to be jealous of ourselves; and were
it not for the scourge, we should forget our duty and the obedience we owe to God.
2. The utility and benefit of afflictions, ‘But now have I kept
thy word.’ Keeping the law is a general word. The use of God’s rod is to bring us
home unto God, and the affliction driveth us to make better use of his word: it
changeth us from vanity to seriousness, from error to truth, from stubbornness to
teachfulness, from pride to modesty. It is commonly said,
παθήματα μαθήματα;
and the apostle telleth us that Jesus Christ himself learned obedience by the things
which he suffered, Heb. v. 8; and here David was the better for the cross; so should
we. Or rather, you may in the words observe three things:—
1. A confession of his wandering, ‘I went astray.’
2. The course God took to reduce him to his duty, ‘I was afflicted.’
3. The success or effect of that course, ‘I have kept thy word.’
Theodoret expresseth this in three words,
ἠῤῥώστησα, ἐτμήθην, ἐῤῥώσθηνI was sick; I was cut, or let blood; I was well, or
recovered my health again.
1. The one giveth us the cause of afflictions; they are for sin,
‘I went astray:’ wherein there is a secret acknowledgment of his guilt, that his
sin was the cause of the chastisement God brought upon him. ‘
2. The true notion and nature of affliction to the people of God.
The cross changeth its nature, and is not poena, a destructive punishment, but
remedium
delinquentium, a medicinal dispensation, and a means of our cure.
3. The end of them is obedience, or keeping God’s word. The sum
of the whole is, I was out of the way, but thy rod hath reduced me, and brought
me into it again. Aben Ezra conceiveth that in this last clause he intimateth a
desire of deliverance, because the rod had done its work; rather, I think he expresseth
his frame and temper when he was delivered; and accordingly I shall make use of
it by and by.
I might observe many points, but the doctrine from the whole verse
is—
Doct. That the end of God’s afflicting, is to reduce his afflicted
and straying people into the right way.
I shall explain the point by these considerations.
1. That man is of a straying nature, apt to turn out of the way
that leadeth to God and to true happiness. We are all so by nature: Isa. liii. 6,
‘All we like sheep have gone astray.’ Sheep, of all creatures, are exceeding subject
to stray, if not tended and kept in the better, unable to keep out of error, and
having erred, unable to return. This is the emblem by which the Holy Ghost would
set forth the nature of mankind. But is it better with us after grace received?
No; we are in part so still. The best of us, if left to ourselves, how soon are we out of the right way? into what sad
errors do we run ourselves? Ps. xix. 12, ‘Who can understand his errors? cleanse
thou me from secret sins.’ Since grace, we all have our deviations; though our hearts
be set to walk with God for the main, yet ever and anon we are swerving from our
rule, transgressing our bounds, and neglecting our duty. Good David had cause to
say, Ps. cxix. 176, ‘I have gone astray like a lost sheep: oh, seek thy servant!’
We go astray not only out of ignorance, but out of perverseness of inclination:
Jer. xiv. 10, ‘Thus have they loved to wander; they have not restrained their feet.’
We have hearts that love to wander; we love shift and change, though it be for the
worse; and so will be making excursions into the ways of sin.
2. This straying humour is much increased and encouraged by prosperity,
which, though it be good in itself, yet, so perverse are we by nature, that we are
the worse for it. That the wicked are the worse for it, is clear: Isa. xxvi. 10,
‘Let favour be showed to the wicked, yet will they not learn righteousness.’ The
sunshine upon the dung hill will produce nothing but stinks, and the salt sea will
turn all that falleth into it into salt water; the sweet dews of heaven, and the
tribute of the rivers all becometh salt when it falleth into the sea. So wicked
men convert all into their humour: neither God’s mercies nor judgments will have
any gracious and kindly work upon them: but, if it be well with them, they take
the more liberty to live loosely and profanely: the fear of God, which is the great
holdback from all wickedness, is lessened and quite lost in them when they see no
change: Ps. lv. 19, ‘Because they have no changes, therefore they fear not God.’
That little slavish fear which they have, which should keep them back from wandering,
is then lost, and the more gently God dealeth with them, the more godless and secure
they are. When they go on prosperously and undisturbedly, the more obdurate ever.
But is it not so with the people of God also? Yes, verily. David, whose heart smote
him when he cut off the lap of Saul’s garment when he was wandering in the wilderness,
could plot the death of Uriah, his faithful servant, when he was at ease in his
palace. We lose much tenderness of conscience, watchfulness against sin, much of
that lively diligence that we should otherwise show forth in carrying on the spiritual
life, when we are at ease, and all things go well with us. We are apt to indulge
the flesh when we have so many baits to feed it; and to learn how to abound is the
harder lesson of the two than to learn how to be abased, Phil. iv. 12; and therefore,
did not God correct us, we should grow careless and negligent. The beginning of
all obedience is the mortification of the flesh, which naturally we cannot endure.
After we have submitted and subjected ourselves to God, the flesh will be seeking
its prey, and be rebelling and waxing wanton against the spirit, till God snatch
its allurements from us. Therefore the Lord by divers afflictions is fain to break
us and bring us into order. We force him to humble us by poverty, or disgrace, or
diseases, or by domestic crosses, or some inconveniency of the natural and animal
life, which we value too much. Besides, our affections to heavenly things languish
when all things succeed with us in this world according to our heart’s desire; and
this coldness and remissness is not easily shaken off. Many are like the children
of Reuben and Gad, Num. xxxii., who, when they found convenient pastures on this
side Jordan, were content with it for their portion, without seeking aught in the
land of promise. So their desires insensibly settle here, and have less respect
to the good of the world to come.
3. When it is thus with us, God seeth fit to send afflictions.
Much of the wisdom of God’s providence is to be observed;—partly in the season
of affliction, in what state and posture of soul it surpriseth us, when we are wandering,
when we most need it, when our abuse of prosperity calleth aloud for it; when the
sheep wander, the dog is let loose to fetch them in again. God suiteth his providence
to our necessities: 1 Peter i. 6, ‘For a season ye are in heaviness, if need be.’
Alas! we often see that afflictions are highly necessary and seasonable, either
to prevent a distemper that is growing upon us, or to reclaim us from some evil
course in which we have wandered from God. Paul was in danger to be lifted up, and
then God sendeth a thorn in the flesh. This discipline is very proper and necessary
before the disease run on too far. Partly in the kind of affliction. All physic
doth not work upon the same humour; divers lusts must have divers remedies. Pride,
envy, covetousness, wantonness, emulation, have all their proper cures. All sins
are referred to three impure fountains: 1 John ii. 16, ‘For all that is in the world,
the lust of the flesh, the lust of the eyes, and the pride of life, is not of the
Father, but is of the world.’ From the lusts of the flesh do arise not only the
gross acts of wantonness, fornication, adultery, gluttony, drunkenness, which the
more brutish and base part of mankind are taken with, but an inordinate love of
pleasures, vain company, and vain delights, carnal complacency, or flesh-pleasing,
wherewith the refined part of the world are too often captivated and bewitched.
The lust of the eyes, covetousness and worldly-mindedness, produce wretchedness,
rapines, contentions, strife, or that immoderate desire of having or joining house
to house, field to field, and building up ourselves one storey higher in the world.
From pride of life cometh ambition, lofty conceit of ourselves, scorn and contempt
of others, affectation of credit and repute in the world, pomp of having multitudes
of servants, or greatness of train, fineness of apparel, and innumerable vanities!
Now God, that he may meet with his servants when they are tripping in any kind,
he sendeth out afflictions as his faithful messengers to stop them in their career,
that the flesh may not sail and carry it away with a full and clear gale. Against
the lusts of the flesh he sendeth sicknesses and diseases; against the lusts of
the eyes, poverty and disappointments in our relations; against pride, disgraces
and shame: and sometimes he varieth the dispensation, for his providence doth keep
one tenor, and every cure will not fit every humour; all will not work alike upon
all. He sendeth that affliction which is sure to work; he knoweth how to strike
in the right vein: thus he cureth Paul’s pride by a troublesome disease. None that
study providence but may observe the wisdom of God in the kind of affliction, and
how suitable it is to the work it is to do; for God doth all things in number, weight,
and measure. Partly by the manner how it cometh upon us, by what instruments, and
in what sort. How many make themselves miserable by an imagined cross! and so, when all things
without are well, their own humours and passions make them a burden to themselves,
and when they are not wounded in point of honour, nor lessened and cut short in
estate, nor assaulted in their health, nor their relations diminished and cut off,
but are hedged round about with all temporal happiness, there seemeth to be no room
or place for any affliction or trouble in their bosoms, yet, ‘in the fulness of their sufficiency, God maketh them a terror and burden to themselves, either by their
own fears or misconceit, or the false imagination of some loss or disgrace: God
maketh them uncomfortable and full of disquiet; and though they want nothing, yet
they are not at ease, yea, more troubled than those that are called out to conflict
with real, yea, the greatest evils. Haman is an instance: he was one of the princes
of the kingdom of Persia, flowing in wealth and all manner of delights, in degree
of dignity and honour next the king himself, and flourishing in the hope of a numerous
and fair issue; yet because Mordecai, a poor Jew, did not do him expected reverence,
‘All this availeth me nothing,’ Esther v. 19. So soon can God send a worm into the
fairest gourd, and a dissatisfaction into the most flourishing estate in the world,
that men shall have no rest night and day, especially if a spark of his wrath light
into the conscience: Ps. xxxix. 11, ‘When thou with rebukes dost correct man for
his iniquity, thou makest his beauty to consume away like a moth: surely every man
is vanity, Selah.’ There is a secret moth that eateth up all their contentment;
they are under terror, discouragement, and want of peace: God teacheth them that
nothing can be satisfactorily enjoyed apart from his blessed self: ‘A fire not blown
shall consume them,’ Job xx. 26. Partly in the continuance of afflictions. God ordereth,
taketh off, and layeth on afflictions at his own pleasure, and as he seeth it conducible
to our profit. Variety of afflictions may meet together on the best and dearest
of God’s children, there being in the best many corruptions both to be discovered
and subdued, and many graces to be tried: 1 Peter i. 6, ‘Wherein ye greatly rejoice,
though now for a season, if need be, ye are in heaviness, through manifold temptations;’
and James i. 2, ‘My brethren, count it all joy when ye fall into divers temptations.’
One trouble worketh into the hands of another, and the succession of them is as
necessary as the first stroke. We often force God to renew his corrections,
ab assuetis
nulla fit passio—things to which we are accustomed do not affect us; therefore,
under a general affliction there come in many special ones to rub up our sense, and
make it work the better. Under public calamities we have a private one, and they
come one in the neck of another like waves. When God hath begun he will make an
end, and bring his discipline to some more comfortable and perfect issue. In all
these things the wisdom of God is to be observed.
4. The affliction so sent hath a notable use to reduce us to a
sense and care of our duty. This is often pressed in the scripture: ‘The fruit of
all shall be to take away their sin.’ Afflictions are compared in scripture to fire
that purgeth away our dross: 1 Peter i. 7, ‘Now for a season, if need be, ye are
in manifold temptations, that the trial of your faith, being much more precious
than of gold that perisheth, though it be tried with fire, might be found unto praise, and
honour, and glory at the appearing of Jesus Christ.’ To the fan that driveth away
the chaff: Mark iii. 12, ‘Whose fan is in his hand, and he will throughly purge
his floor, and gather his wheat into the garner; but he will burn up the chaff with
unquenchable fire.’ To a pruning-hook, that cutteth off the luxuriant branches, and
maketh the others that remain the more fruitful: John xv. 2, ‘Every branch in me
that beareth not fruit he taketh away, and every branch that beareth fruit he purgeth
it that it may bring forth more fruit.’ To physic, that purgeth away the sick matter:
Isa. xxvii. 9, ‘By this therefore shall the iniquity of Jacob be purged, and this
is all the fruit to take away his sin.’ To ploughing and harrowing of the ground,
that destroyeth the ill weeds, and fitteth it to receive the good seed: Jer. iv.
3, ‘Break up your fallow ground, and sow not among thorns.’ To the file that worketh
oft’ our rust, and the flail that maketh our husk fly off. So Heb. xii. 11, ‘No
affliction for the present seemeth joyous, but grievous; nevertheless afterward
it yieldeth the peaceable fruit of righteousness to them that are exercised therewith.’
The affliction hath a necessary tendency to so comfortable an effect But because
generals do but beat the air, and do not so well fit themselves in the mind, I shall
show you it is either the means of our first conversion, or subservient to the reformation
of those that are converted.
[1.] It is a means of our first conversion. How many begin with
God upon the occasion of afflictions! The time of sorrows is a time of loves. The
hot furnace is Christ’s workhouse, where he formeth the most excellent vessels of
honour and praise for his own use. Manasseh, Paul, and the jailer in the Acts, were
all chosen in the fire; as the Lord saith, Isa. xlviii. 10, ‘I have chosen thee in
the furnace of affliction,’ where God began to discover his choice by his working
on their affections. All men are vessels capable of any form, therefore God puts
them into the furnace. Most of us are taken in our month, as the ram that Abraham
offered was caught in the thickets. When stout and stubborn sinners are broken with
want and distress, then they come to themselves, and think of returning to their
Father: Luke xv. 17, 18, ‘And when he came to himself, he said, How many hired servants
of my father’s have bread enough and to spare, and I perish with hunger! I will
arise and go to my father,’ &c. Afflictions make us more serious; conscience is
then apt to work. Before, we were guided by the wisdom of the flesh, and governed
by our carnal appetite, never minded heavenly things, till God get us under, and
then we bethink ourselves. Have you never known any instance in this kind? that
whilst they were young, rich, strong, noble, all their humour was for vain pleasure,
to-day hunting, to morrow hawking, another day feasting, and then brawling, fighting,
drinking, carousing, dancing; all the warnings of parents, the good counsel of tutors
and governors, the grave exhortations of ministers and preachers, will do no good
upon them; they are always wandering up and down from God and from themselves, cannot
endure a thought of God, of death, of heaven, of hell, of judgment to come; but
when God casts them once into some grievous disease, or some great trouble, they
begin to come to themselves, and then they that would hear nothing, understand nothing, despised all grave and gracious counsel given,
as if it did not belong to them, scoffed at admonitions, thought the day lost in
which they had not acted some sin or other, when the cross preacheth, and some grievous
calamity is upon them, then conscience beginneth to work, and this bringeth to remembrance
all that they have heard before, then they come to themselves, and would fain if
they could come to Christ. Sharp affliction is a sound, powerful, rousing teacher:
Job xxxvi. 8, 9, ‘And if they be bound in fetters, and be holden in cords of affliction,
then he showeth them their work, and their transgressions that they have exceeded.’
Grace worketh in a powerful but yet in a moral way, congruously but forcibly, and
by a fit accommodation of circumstances. One place more: Jer. xxxi. 18, ‘Truly I
have heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised,
as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for
thou art the Lord my God.’ Affliction awakeneth serious reflections upon our ways;
therefore take heed what ye do with the convictions that arise upon afflictions;
to slight them is dangerous. Nothing breedeth hardness of heart so much as the smothering
of convictions. Iron often heated grows the harder. On the other side, see they
do not degenerate into despair, either the raging despair which terrifieth, or the
sottish despair which stupefieth: Jer. xviii. 12, ‘They said, There is no hope,
but we will walk after our own devices, and we will every one do the imagination
of his evil heart.’ The middle between both is a holy sensibleness of our condition,
which is a good preparation for the great duties of the gospel. The work of conversion
is at first difficult and troublesome, but pass over this brunt, and all things
will be sweet and easy: the bullock at first yoking is most unruly, and fire at
the first kindling casts forth most smoke; so when sin is revived it brings forth
death: Rom. vii. 9, ‘For I was alive without the law once, but when the commandment
came, sin revived, and I died.’ But yet cherish the work till God speak peace upon
sound terms.
[2.] It is a great help to those that are converted already. How
many are reduced to a more serious, lively practice of godliness by their troubles!
We are rash, inconsiderate, inattentive to our duty, but the rod maketh us cautious
and diligent. We follow the world, not the word of God; the vanities thereof take
us off from minding the promises or precepts of the word, till the affliction cometh.
In short, there are none of us so tamed and subdued to God but that we need to be
tamed more. We are all for carnal liberty; there is a wantonness in us. We are high-minded,
earthly-minded, till God come with his scourge to reclaim us. He chasteneth us for
our profit, that we may be partakers of his holiness, Heb. xii. 10; some lust still
needeth mortifying, or some grace needeth exercising; our pride needs to be mortified,
or our affections to be weaned from the world. The almond-tree is made more fruitful
by driving nails into it, because that letteth out a noxious gum that hindereth
its fruitfulness; so when God would have you thrive more, he makes you feel the
sharpness of affliction. You have heard Plutarch’s story of Jason of Chaerea, that
had his imposthume let out by a casual wound. There is some corruption God would
let out. We are apt to set up our rest here, and therefore we need to be disturbed, to have the world crucified
to us, Gal. vi. 14, that the cumber of the world may drive us to seek for rest where
it is only to be found, and to humble us by outward defects, that we may look after
inward abundance, that, by being poor in this world, we may be rich in faith, James
ii. 5, and having nothing in, the creature, we may possess all things in God, 2
Cor. vi. 10, and be enlarged inwardly as we are straitened outwardly; in short,
that we may be oftener with God. God sent a tempest after Jonah. Absalom set Joab’s
barley-field on fire, and then he came to him, 2 Sam. xiv. 30. Isa. xxvi. 16, ‘Lord,
in trouble have they visited thee; they poured out a prayer when thy chastening
was upon them;’ Hosea v. 15, ‘In their affliction they will seek me early.’ It were
endless to run out in discourses of this nature.
5. The affliction of itself doth not work thus, but as sanctified
and accompanied with the Spirit of God. If the affliction of itself and by itself
would do it, it would do so always, but that we see by experience it doth not. In
itself it is an evil and a pain that is the consequent and the fruit of sin, and
so breedeth impatience, despair, murmuring, and blasphemy against God. As it is
a legal curse, other fruit cannot be expected of it but reviving terrors of heart
and repinings against the sovereignty of God. We see often the same affliction that
maketh one humble, maketh another raging; the same poverty that maketh one full
of dependence upon God, maketh another full of shifts and evil courses whereby to
supply his want. No; it is understood of sanctified crosses, when grace goeth along
with them to bless them to us: Jer. xxxi. 19, ‘Surely after that I was turned, I
repented; and after that I was instructed, I smote upon my thigh: I was ashamed,
yea, even confounded, because I did bear the reproach of my youth;’ after God had
wrought a gracious change in him by his afflicting hand and Spirit working together.
So Ps. xciv. 12, ‘Blessed is he whom thou chastenest, and instructest out of thy
law.’ The rod must be expounded by the word, and both must be effectually applied
by the Spirit. Grace is God’s immediate creature and production; he useth subservient
means and helps, sometimes the word, sometimes the rod, sometimes both; but neither
doth anything without his Spirit.
6. This benefit, though gotten by sharp afflictions, should be
owned, and thankfully acknowledged as a great testimony and expression of God’s
love to us. So doth David to the praise of God. It is a branch that belongeth to
the thanksgiving mentioned ver. 65, ‘Thou hast done well with thy servant, according
to thy word:’—the first of this octonary. We are prejudiced against the cross out
of a self-love, a mistaken self-love; we love ourselves more than we love God, and
the ease of the body more than the welfare of the soul, and the world more than
heaven, and our temporal pleasure and contentment more than our spiritual and eternal
benefit; and therefore we cannot endure to hear of the cross, much more to bear
it. Oh! this doth not become men; surely it doth not become Christians! Would you
have your consolation here? Luke xvi.; your portion here? Ps. vii. Would you value
yourselves by the flourishing of the outward man, or the renewing of the inward
man? 2 Cor. iv. 16. Should we be so impatient of the cross? Afflictions are bitter to present sense, but yet they
are healthful to the soul: they are not so bitter in present feeling as they will
be sweet in the after-fruits. Now, we are greatly unthankful to God, if the bitterness
be not lessened and tempered by this fruit and profit. Consider, when are we most
miserable? When we go astray, or when we are reduced into the right way? when we
are engaged in a rebellion against God, or when brought into a sense of our duty?
Hosea iv. 17, ‘Ephraim is joined to idols: let him alone.’ Let him alone is the
heaviest judgment that can be laid upon a poor creature. Providence, conscience,
ministry let him alone; the case is desperate, and we are incorrigible when we are
left to our own ways. There needeth no more to make our case miserable and sad than
to be suffered to go on in sin without let and restraint; there is no hope of such:
God seemeth to cast them off, and to desert and leave them to their own lusts. It
is evident he mindeth not their salvation, but leaveth them to the world, to be
condemned with the world. Well, then, doth God do the elect any harm when he casts
them into great troubles? If we use violence to a man that is ready to be drowned,
and, in pulling him out of the waters, should break an arm or a leg, would he not
be thankful? Yes, saith he, I can dispense with that, for you have saved my life.
So may God’s children bless his name. O blessed providence! I had been a witless fool,
and gone on in a course of sin, if God had not awakened me. A philosopher could
say that he never made better voyage than when he suffered shipwreck, because then
he began to apply himself to the study of wisdom: surely a Christian should say,
Blessed be God that he laid his chastenings upon me, and brought me to a serious
heavenly mind: I should otherwise have been a carnal fool, as others are. Wicked
men are left to their own swing. When the case of the sick is desperate, physicians
let them alone, give them leave to take anything they have a mind unto. The apostle
speaketh much to this purpose: Heb. xii. 6, ‘Whom the Lord loveth he chasteneth,
and scourgeth every son whom he receiveth.’ Sharp afflictions, which in their visible
appearance seem tokens of God’s hatred, are rather tokens of his love. There is
a twofold love of God—Amor benevolentiae et complacentiae—the love of good-will,
whereby the Lord out of the purposes of his own free grace doth regenerate us, and
adopt us into his family; and having loved us, and made us amiable, he doth then
delight in us. The text alleged may be expounded of either. Oh! then, why do not
we more own God in our afflictions? If he use us a little hardly, it is not an argument
of his hatred, but his love. Thou darest not pray, Lord, let me have my worldly
comforts, though they damn me; let me not be afflicted, though it will do me good.
And if thou darest not pray so, will you repine when God seeth this course necessary
for us, and taketh away the fuel of our lusts? Is it not a good exchange to part
with outward comforts for inward holiness? If he take away our quiet, and give us
peace of conscience, our worldly goods, and give us true riches, have we cause to
complain? If outward wants be recompensed with an abundance of inward grace, if
we have less of the world that we may have more of God, a healthy soul in a sickly
body, it is just matter of thanksgiving: 3 John 2, ‘I wish, above all things, that
thou mayest prosper and be in health, even as thy soul prospereth.’
We can subscribe to this in the general; all will affirm that afflictions are profitable,
and that it is a good thing to be patient and submissive under them; but when any
cross cometh to knock at our door, we are loath to give it entrance; and if it thrust
in upon us, we fret and fume, and our souls sit uneasy, and all because we are addicted
so unreason ably to the ease of the flesh, the quiet, happiness, and welfare of
the carnal life, and have so little regard to life spiritual.
7. At the first coming of the affliction we do not see this benefit
so well as in the review of the whole dispensation: ‘Before I was afflicted I went
astray; but now I have kept thy word.’ So Heb. xii. 11, ‘Now no chastening for the
present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the
peaceable fruit of righteousness to them which are exercised thereby.’ There is
a perfect opposition; the root and the fruit are opposed—affliction and fruit of
righteousness, the quality of the root, and the quality of the fruit:
ουͮ χαρᾶς εἶναι ἀλλὰ λύπης, καρπὸν εἰρηνικὸν, the appearance and the reality,
δοκεῖ
and ἀποδίδωσις. Then the season,
πρὸς τὸ παρὸν and ὕστερον. God’s physic
must have time to work. At first it may not be so, or at least not appear; for things
are before they appear or can be observed for the present. We must tarry God’s leisure,
and be content with his blows, till we feel the benefit of them: it is first matter
of faith, and then of feeling; though we do not presently understand why everything
is done, we must wait. The hand on the dial doth not seem to stir, yet it keeps
its course; while it is paving we see it not, but that it hath passed from one hour
to another is evident. So is God’s work with the soul; and spiritual renovation
and increase is not so sensible at the first though it be carried on
ἡμέρα καὶ ἡμέρᾳ, day by day, 2 Cor. iv. 16, but in view of the whole it will ap pear. What
are we the better? Doth sin decay? and what sin? Do we find it otherwise with us
than it was before?
8. This profit is not only when the affliction is upon us, but
after it is over the fruit of it must remain. Their qualms and pangs most have:
Ps. lxxviii. 34-37, ‘When he slew them, then they sought him, and returned and inquired
early after God: and they remembered that God was their rock, and the high God their
redeemer. Nevertheless, they did flatter him with their mouth, and they lied unto
him with their tongues; for their heart was not right with him, neither were they
steadfast in his covenant.’ Many have a little forced religion in their extremities,
but it weareth off with their trouble. Sin is but suspended for a while, and the
devil chained up; they are very good under the rod, they are frighted to it; but
after the deliverance cometh, the more profane. It is true many may begin with God
in their troubles, and their necessities drive them to the throne of grace; and
Christ had never heard of many, if -fevers and palsies, and possessions and blindness,
deafness and dumbness, had not brought them unto him, thanks to the disease. But
if a course of godliness begins upon these occasions, and continues afterwards,
God will accept it; he is willing to receive us upon any terms. Men will say, You
come to me in your extremity; but he doth not upbraid us, provided we will come
so as to abide with him, and will not turn the back upon him when our turn is served. If you do so, take heed; God hath other judgments to reach
you: as John said, Mat. iii. 11, 12, ‘He that cometh after me is mightier than I,
whose shoes I am not worthy to bear; he shall baptize you with the Holy Ghost and
with fire: whose fan is in his hand, and he will throughly purge his floor, and
gather his wheat into the garner, but he will burn up the chaff with
unquenchable fire.’ So that which cometh after is mightier than that which went before; the last
judgment is the heaviest: ‘The axe is laid to the root of the tree; therefore every
tree that bringeth not forth good fruit is hewn down, and cast into the fire,’ Mat.
iii. 10. He will not only lop off the branches, but strike at the root; as the Sodomites
that escaped the sword of Chedorlaomer perished by fire from heaven. The Israelites
that were not drowned in the Red Sea, were stung to death by fiery serpents: ‘As
if a man did flee from a lion, and a bear met him; or went into the house and leaned
his hand on the wall, and a serpent bit him,’ Amos v. 19. When you avoid one judgment,
you may meet an other, and find a stroke where you think yourselves most secure.
Use 1. Let us consider these things, that we may profit by all
the chastenings of the Lord. It is now a time of affliction, both as to public judgments
and as to the private condition of many of the people of God. We have been long
straying from God, from our duty, from one another; it was high time for the Lord
to take his rod in his hand, and to scourge us home again. Upon these three nations
there is somewhat of God’s three great judgments—war, pestilence, and famine; they
are all dreadful. The pestilence is such a judgment as turneth populous cities into
deserts and solitudes in a short time; then one cannot help another: riches and
honours profit nothing then, and friends and kinsfolks stand afar off: many die
without any spiritual helps. In war, what destructions and slaughters, expense of
blood and treasure! In famine, you feel yourselves to die without a disease, know
not where to have fuel to allay and feed the fire which nature hath kindled in your
bodies. But, blessed be God, all these are in moderation. Pestilence doth not ragingly
spread, the war is at a distance, the famine only a scarcity. Before God stirreth
up all his wrath, he observeth what we do with these beginnings. Besides, the people
of God are involved in a heap of miseries on all hands; the op pressed, dejected
party burdened with jealousies, and ready to be haled to prison and put under restraint.
Holy men sometimes have personal afflictions added to the public calamities. Jeremiah
was cast into the dungeon when the city was besieged. The chaff and grain both are
threshed together, but the grain is, besides, ground in the mill and baked in the
oven. Besides, who thinks of his strayings, and returning with a more serious resolution
to his duty? If we would profit by afflictions we must avoid both the faulty extremes:
Heb. xii. 5, ‘My son, despise not thou the chastening of the Lord, nor faint when
thou art rebuked of him.’ Slighting and fainting must be avoided.
1. Let us not slight them. When we bear them with a stupid senseless
mind, surely that hindereth all profit. None can endure to have their anger despised,
no more than their love: a father is displeased when his child slights his correction.
That we may not slight it, let us consider:—
[1.] Their author, God. We think them fortuitous, from chance,
but they ‘do not rise out of the dust,’ Job v. 6. Whoever be the
instruments, or whatever be the means, the wise God hath the whole ordering of it.
He is the first cause; he is to be sought to, he is to be appeased, if we would
stop evil at the fountain-head; for all creatures willingly or unwillingly obey
him, and are subject to his empire and government: Amos iii. 6, ‘Is there any evil
in the city, and I have not done it, saith the Lord?’ Isa. xlv. 7, ‘I form the light,
and create darkness; I make peace and create evil; I the Lord do all these things;’
Job i. 21, ‘The Lord giveth, and the Lord taketh away.’
[2.] The meritorious cause is sin: Lam. iii. 39, ‘Wherefore doth
a living man complain, a man for the punishment of his sin?’ That first brought
mischief into the world, and still continueth it. God never afflicts without a cause;
either we need it, or we deserve it: Micah vii. 9, ‘I will bear the indignation of the Lord, because I have sinned against him, until
he plead my cause, and execute judgment for me: he will bring me forth to the light,
and I shall behold his righteousness.’ We should search for the particular sins
that provoke God to afflict us; for while we only speak of sin in general, we do
but inveigh against a notion, and personate mourning; but those we can charge upon
our selves are most proper and powerful to break the heart.
[3.] The end is our repentance and amendment, to correct sin past,
or prevent sin to come.
(1.) For correction, to make us more penitent for sin past. We
being in a lower sphere of understanding, know things better by their effects than
their nature: Jer. ii. 19, ‘Thine own wickedness shall correct thee, and thy backslidings
shall reprove thee: know, therefore, and see that it is an evil and bitter thing
that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith
the Lord of hosts.’ Moral evil is represented to us by natural evil; pain showeth
what sin is.
(2.) For prevention of sin for time to come. The smart should
make us cautious and watchful against sin: Josh. xxii. 17, 18, ‘Is the iniquity
of Peor too little for us, from which we are not cleansed to this day, although
there was a plague in the congregation of the Lord, but that ye must turn away this
day from following the Lord? And it will be, seeing ye rebel to-day against the
Lord, that to-morrow he will be wroth with the whole congregation of Israel.’ Afflictions
also should stir up in us heavenly thoughts, heavenly desires, and more lively diligence
in the exercise of those graces which before lay dormant in us through our neglect.
Only I must tell you, that sometimes the affliction may be merely for prevention,
and may go before sin. God hath always a cause, but he doth not always suppose a
fault in act, but sometimes in possibility; looking into thy actions or thy tem
per, what thou hast done, or wouldst do, to cure or prevent a distemper in thy spirit,
as well as a disorder in thy conversation.
2. Let us not faint. When the afflictions sit close and near,
then we are apt to fall into the other extreme, to be dejected out of measure. An
over- sense worketh on our anger, and then it is fretting; or on our sorrow, and
then it is fainting. The former is the worse of the two, for that is to set up an
anti-providence, or a being displeased with God’s government, a practical disowning
of his greatness and justice. All men will acknowledge God is great, yet what worm is there
will submit to him any further than themselves please? We say we deserve nothing
but evil from his hands, but yet are maddened like wild bulls in a net when the
goad is in our sides. We say, Any other cross but this. We do not dislike trial,
but this trial that is upon us. God thought this fittest for us; our murmuring will
not ease our trouble, but increase and continue it. Certainly without submission
troubles will do us no good: ‘Patience worketh experience,’ Rom. v. 4. Fainting,
properly so taken, is when we look upon God’s work through a false glass, and mis-expound
his dispensation. God puts forth his hand, not to thrust us off, but pull us to
himself: Hosea v. 15, ‘I will go and return to my place, till they acknowledge their
offence, and seek my face: in their affliction they will seek me early.’ The very
affliction giveth us hope that he will not let us go on securely in our sins. It
is not our being afflicted and made miserable by trouble which God aimeth at: Lam.
iii. 33, ‘He doth not afflict willingly, nor grieve the children of men.’ Nor is
it that which we should chiefly be affected with under affliction. We should mind
another lesson taught by it, which if we neglect, our sense of trouble will be but
perplexing. It is to subdue sin, to make us more mindful of heavenly things, to
have our hearts humbled. No affliction should be counted intolerable which helpeth
to purge our sin. We evidence our love to sin if we are overmuch troubled at it,
or peevishly quarrel with God. Fainting showeth our weakness: Prov. xxiv. 10, ‘If
thou faint in the day of adversity, thy strength is small.’
Use 2. Something concerning the profit of it: value it, observe
it.
1. Value it. What do you count a profit or benefit, to flow in
wealth, or excel in grace; to live in ease, or to be kept in a holy, heavenly, and
humble frame? Heb. xii. 10, ‘For they verily for a few days chastened us after their
own pleasure, but he for our profit, that we might be partakers of his holiness.’
Not that we might have the pelf of this world, but that we might be partakers of
his holiness. It is better to have holiness than to have health, wealth, and honour;
the sanctification of an affliction is better than to have deliverance out of it.
Deliverance taketh away malum naturale—some penal evil which God bringeth upon us;
sanctification, malum morale—the greatest evil, which is sin. I am sure this is
that which we should look after. Deliverance is God’s work, the improvement of the
trouble is our duty: do you mind your work, and God will not be wanting to do his
part.
2. Observe it, and see how the rod worketh, what thoughts it begets
in you, what resolutions it stirreth up, what solaces you run to, and seek after
to this end.
[1.] In what temper and frame of heart you were when the affliction
surprised you. Usually affliction treadeth upon the heels of some sin. If it be
open, and in our practice, it discovereth itself; if secret, and in the frame of
our hearts, it must be searched after. Usually it is some slightness and carelessness
of spiritual and heavenly things; your hearts were grown in love with the world,
you began to neglect your souls, grew more cold in the love of God, more formal
in prayer, and indifferent as to your spiritual estate; you did not watch over your hearts; therefore the holy and jealous God cometh and awakeneth
you by his smarting scourge. The foregoing distemper observed, will help you to
state your profit.
[2.] How that is cured by God’s discipline, or what benefit you
have gotten by it? You are more diligent in your duty, careful in your preparations
for a better state. A Christian should be able to give an account of the methods
by which God bringeth him to heaven. David could give an account, as here, ‘Before
I was afflicted I went astray; but now have I kept thy word;’ and ver. 71, ‘It is
good for me that I have been afflicted, that I might learn thy statutes;’ not good
that I should be, as accepting the punishment, but that I have been, as owning the
profit.
SERMON LXXVII.
Thou art good, and doest good: teach me thy statutes.—Ver. 68.
THE Psalmist in the first verse of this portion had expressed
himself in a way of thankfulness to God for his goodness, ver. 65; then interrupteth
his thanksgiving a little, and beggeth the continuance of the same goodness, ver.
66; and after that returneth again to show how this good came by means of affliction,
ver. 67; and therefore once more praiseth God for his goodness, and reneweth his
suit. God is ever good to his people, but most sensibly they have proof of it in
their afflictions, when to appearance he seemeth to deal hardly with them; yet all
that while he doth them good. Sanctification of afflictions is a greater mercy than
deliverance out of them. We may learn our duty by the discipline of a smart rod:
‘Thou dealest well with thy servant;’ for, ‘Before I was afflicted I went astray;
but now I have kept thy word.’ And then he falleth into thanksgiving and prayer
again, ‘Thou art good, and doest good: teach me thy statutes.’ Here is—
1. A compilation and confession of God’s goodness, both in his
nature and actions.
2. A petition for grace, teach me thy statutes.
First, The compellation used to God, ‘Thou art good, and doest
good.’ Divers have been the glosses of interpreters upon these words. Aben Ezra,
Bonus es non petenti, et benefacis petenti—thou art good to them that ask not, but
surely dost good to them that ask. Others, thou art good in this world, dost good
in the world to come. Others better, God is good of himself and doeth good to us.
Goodness is communicative of itself; he is good, that noteth his nature and inclination;
and he doeth good, that noteth his work, whereby he giveth proof of his goodness.
Unumquodque operatur secundum suam formam—every thing acteth according to its nature.
So doth God; as is his being, so is his operation; he is good, and doeth good; the
work must needs be answerable to the workman. The point is:—
Doct. It becometh all those that have to do with God to have a
deep sense of his goodness.
1. What is God’s goodness.
2. How it is manifested to us.
3. Why those that come to God should have a deep sense of it.
First, What is God’s goodness? There is a threefold goodness ascribed by divines to God:—
1. His natural goodness, which is the natural perfection of his
being.
2. His moral goodness, which is the moral perfection of his being.
3. His beneficial communicative goodness, called otherwise his
benignity, which is of chief regard in this place. Besides the perfection and excellency
of his nature, there is his will and self-propension to diffuse his benefits; the
perfection of his nature is his natural and moral goodness, the other his bounty.
All must be spoken to distinctly.
1. God is naturally good. There is such an absolute perfection
in, his nature and being, that nothing is wanting to it or defective in it, and
nothing can be added to it to make it better. As Philo saith,
Ὁ ὂντως ὢ τὸ πρῶτον ἀγαθὸν—the first being must needs be the first good. As soon as we conceive there
is a God, we presently conceive that he is good. In this sense it is said, Mark
x. 18, ‘Why callest thou me good? there is none good but one, and that is God.’
He is good of himself, good in himself, yea, good itself. There is none good above
him, or besides him, or beyond him; it is all from him and in him, if it be good.
He is primitively and originally good, αὐτάγαθος, good of himself, which nothing
.else is; for all creatures are good only by participation and communication from
God. He is essentially good; not only good, but goodness itself: the creature’s
good is a superadded quality; in him it is his essence. He is infinitely good; the
creature’s goodness is but a drop, but in God there is an infinite ocean and sea,
or gathering together of goodness. He cannot be better, he is
summum bonum—the chiefest
good; other things are good in subordination to him, and according to that use and
proportion they bear to him. He is not good as the means, but as the end. Things
good as the means are only good in order, proportion, measure, and respect; but
God i absolutely good; beyond God there is nothing to be sought or aimed at; if
we enjoy him we enjoy all good to make us completely happy. He is eternally and
immutably good, for he cannot be less good than he is; as there can be no addition
made to him, so no subtraction, or aught taken from him.
2. God is morally good, that is, the fountain and pattern of all
that virtuous goodness which is in the creatures. So Ps. xxv. 8, ‘Good and upright
is the Lord:’ and Exod. xxxiii. 19, ‘He said, I will make all my goodness go before
thee, and proclaim my name.’ As the creature hath a natural goodness of beauty,
power, dominion, wisdom, so it hath a moral goodness of purity and holiness. Accordingly
we must conceive in God his holiness, purity, veracity, justice, as his moral perfection
and goodness, as his will is the supreme pattern and fountain of all these things
in the creature.
3. God is communicatively and beneficially good; that implieth
his bounty and beneficence, or his will and self-propension to diffuse his benefits.
It may be explained by these considerations:—
[1.] That God hath in him whatsoever is useful and comfortable
to ns. That is one notion we apprehend him by, that he is ‘God all-sufficient,’
Gen. xvii. 1, or that he hath all things at command, to do for us as our necessities shall require: Ps. lxxxiv. 11, ‘For
the Lord God is a sun and a shield; the Lord will give grace and glory; no good
thing will he withhold from them that walk uprightly:’ Gen. xv. 1, ‘Fear not, Abraham;
I am thy shield and thy exceeding great reward.’ The privative and positive part
is expressed in both these places, whether we need life or comfort, or would be
protected from all dangers, bodily or spiritual. Why should we seek good out of
God? Riches, pleasures, honours might more happily be had if we could possess all
things in God: Jer. ii. 13, ‘My people have committed two great evils; they have
forsaken me, the fountain of living waters, and hewed them out cisterns, broken
cisterns, that can hold no water.’ God is the fountain of all those things which
are necessary to give us all good and defend us from all evil.
Possidet possidentem
omnia: 2 Cor. vi. 10, ‘As having nothing, and yet possessing all things.’
[2.] That he hath a strong inclination to let out his fulness,
and is ready to do good upon all occasions: ‘Thou art good and dost good.’
Bonum
est primum, et potissimum nomen Dei, saith Damascene—the chiefest name by which
we conceive of God is his goodness. By that we know him, for that we love him and
make our addresses to him: we admire him for his other titles and attributes, but
this doth first insinuate with us, and invite our respects to him. The first means
by which the devil sought to loosen man from God was by weakening the conceit of
his goodness; and the great ground of all our commerce with him is that God is a
good God: Ps. c. 4, 5, ‘Enter ye into his courts with praise; be thankful unto him,
and bless his name; for the Lord is good, his mercy is everlasting.’ He presently
inviteth the world to come to him, because he is good. As God is all-sufficient
in himself, so he is communicative of his riches unto his creatures, and most of
all to his own people. Goodness is communicative, it diffuseth itself, as the sun
doth light, or as the fountain poureth out waters.
[3.] He is the fountain of all that good we have or are. We have
nothing but what we have from God: James i. 17, ‘Every good gift and every perfect
gift is from above, and cometh down from the Father of lights:’ and Jer. ii. 13,
he is called ‘the fountain of living waters.’
As rivers are supplied by the sea, so the gathering together of all goodness is
in God. All candles are lighted at his torch; there is nothing in the creature but
what is derived from him: ‘Who hath given to him first, and it shall be recompensed
to him again?’ Rom. xi. 35, as the sun oweth nothing to the beam, but the beam oweth
all to the sun, and the sea oweth nothing to the river, but the river oweth all
to the sea.
[4.] There will a time come when he will be ‘all in all,’ 1 Cor.
xv. 28, when God will immediately and in a fuller latitude communicate himself to
his creatures, and there will need nothing beside himself to make us happy. Here
we enjoy God, but not fully or immediately. We enjoy him in his creatures, but it
is at the second or third hand; the creature interposeth between him and us: Hosea
ii. 21, 22, ‘And it shall come to pass in that day, I will hear, saith the Lord;
I will hear the heavens, and they shall hear the earth; and the earth shall hear
the corn, and the wine, and the oil; and they shall hear Jezreel.’ In ordinances
it is but a little strength and comfort that we get, such as is consistent with pain and sorrow; it is not full, because
it is not immediate. A pipe cannot convey the whole fountain, nor the ordinances
the full of God in Christ, only a little supply either as we need, or are able to
receive; but then God will be all in all, he will do his work by himself; the narrowness
of the means shall not straiten him, nor the weakness of the vessel hinder him to
express the full of his goodness in full perfection.
Secondly, How is his goodness manifested to us?
1. In our creation, in that he did raise us up out of nothing
to be what we are, and form us after his own image. God made us, not that he might
be happy, but liberal, that there might be creatures to whom to communicate himself;
our beings and faculties and powers were the fruits of his mere goodness. When God
made the world, then was it verified, ‘He is good, and doeth good.’ Gen. i.; for
as the goodness of his nature inclined him to make it, so his work was good: after
every day’s work there cometh in his approbation, Behold it was good; and when he
had made man, and set him in a well-furnished world, and compared all his works
together, then they were ‘very good,’ ver. 31. That he still fashioneth us in the
womb, and raiseth us into that comely shape in which we afterwards appear, it is
all the effect of his goodness.
2. In our redemption; therein he commendeth his love and goodness
in providing such a remedy for lost sinners. There is
φιλανθρωπία—Titus iii.
4, ‘But after that the kindness and love of God our Saviour towards man appeared.’
In creation he showed himself
φιλάγγελος; in redemption,
φιλάνθρωπος, God is
brought nearer to us as subsisting in our nature: 1 Tim. iii. 16, ‘Great is the
mystery godliness, God manifested in the flesh.’ And so God had greater advantages
to communicate himself to us in a more glorious way by the Redeemer, that we might
for ever live in the admiration of his love.
3. In daily providence; so the goodness of God is twofold:—
[1.] Common and general to all creatures, especially to mankind:
Ps. cxlv. 9, ‘The Lord is good to all, his tender mercy is over all his works.’
Upon all things and all persons he bestoweth many common blessings, as natural
life, being, health, wealth, beauty, strength, and supplies necessary for them.
There are none of God’s creatures but taste of his bounty, and have sufficient
proof that a good God made them and preserveth them. The young ravens: Ps.
cxlvii. 9, ‘He giveth to the beast his food, and to the young ravens which cry,’
ἐπιβάλλει τοὺς νεόττους ἡ κόραξ. So the wicked: Mat. v. 45, ‘He maketh his sun to shine on the evil and
on the good, and sendeth rain on the just and on the unjust;’ Acts xiv. 17, ‘Nevertheless
he left not him self without witness, in that he did good,
ἀγαθοποιῶν, and gave
us rain from heaven and fruitful seasons, filling our hearts with food and gladness.’
These common mercies argue a good God that giveth them, though not always a good
people that receiveth them. This goodness of God showeth itself daily and bountifully.
[2.] Special; God is good to all, but not to all alike. So he
is good to his people, whom he blesseth with spiritual and saving benefits. So Lam.
iii. 25, ‘The Lord is good unto them that wait for him, to the soul that seeketh him.’ So Ps. lxxxvi. 5, ‘For thou,
O Lord, art
good, and ready to forgive, and plenteous in mercy unto all them that call upon
thee.’ For this kind of goodness, a qualification is necessary in the receiver.
Satan will tell you God is a good God, but he leaveth out this—to those that
love and fear him, and wait upon him. This peculiar goodness yieldeth spiritual and
saving blessings, such as pardoning of sins: Isa. lv. 7, ‘Let the wicked forsake
his way, and the unrighteous man his thoughts, and let him return unto the Lord,
and lie will have mercy upon him, and to our God, for he will abundantly pardon:’
instruction in the ways of God in the text, ‘Thou art good, and doest good: teach
me thy statutes.’ And, in short, all the means and helps that are necessary unto
everlasting glory: 2 Thes. i. 11, ‘Wherefore also we pray always for you, that God
would count you worthy of this calling, and fulfil all the good pleasure of his
goodness, and the work of faith with power.’ Once more, to the objects of his peculiar
love common blessings are given in love, and with an aim at our good: Ps. lxxxiv.
11, ‘No good thing will he withhold from them that walk uprightly.’ So that the
ordinary favours which others enjoy are sanctified to them. They are from love,
and in bonum, for good. God is ready to help them onwards to their everlasting hopes,
and that estate which they expect in the world to come, where, in the arms of God,
they shall be blessed for evermore.
Thirdly, Why ought those that come to God to have a deep sense
of this?
1. What is this deep sense?
[1.] It must be the fruit of faith, believing God’s being and
bounty, or else it will have no force and authority upon us: Heb. xi. 6, ‘He that
cometh to God must believe that he is, and that he is a rewarder of them that diligently
seek him.’ If we have but cold notions or dead opinions of the goodness of God,
they will have little power on us. It is faith sets all things awork; there must
be a sound belief of these things if we would practically improve them.
[2.] It must be the fruit of constant observation of the effects
of his goodness vouchsafed to us, so that we may give our thanks and praise for
all that good we do enjoy. Careless spirits are not sensible of the hand of providence,
never take notice of good or evil; therefore the Psalmist saith, Ps. cvii. 8, ‘Oh,
that men would praise the Lord for his goodness, and for his wonderful works to
the children of men!’ He repeateth the same, ver. 15, 21, 31, and concludeth all
ver. 43, ‘Whoso is wise, and will observe those things, even they shall
understand
the loving-kindness of the Lord.’ We are more backward to the observation of the
goodness of God than we are to any duty; therefore doth the Psalmist stir up all
sorts of persons to note the invisible hand of providence that reacheth out supplies
to them: whether they have business by sea or by land, whether in sickness or in
health, in all the varieties of the present life, he is still stirring them up to
mind their mercies, and inviteth them by God’s late favours to the praise and acknowledgment
of his goodness, his communicating his goodness so freely to undeserving and ill-deserving
persons, and following them with more and more mercies. There are none of us but
have reasons enough and obligations enough lying upon us to make observations in this kind; every experience and new proof should put us upon this
acknowledgment. Certainly they are the wisest sort of men who do observe God’s providence.
[3.] It is the fruit of deep and ponderous meditation. Glances
never warm the heart; it is our serious and deliberate thoughts which affect us;
therefore the children of God should be thinking of his goodness displayed in all
his works, especially in redemption by Christ: Eph. iii. 18, 19, ‘To comprehend
with all saints what is the breadth, and length, and depth, and height; and to know
the love of God which passeth knowledge, that ye may be filled with all the fulness
of God.’ To be ravished with love, affected with love, always thinking of love,
speaking of love, expressing their sense of love, that is a work behoving saints.
We should often meditate upon and set our minds awork upon this goodness by frequent
and serious thoughts of it, for the strengthening of our faith and quickening of
our love to God.
[4.] It is the fruit of inward and spiritual taste: 1 Peter ii.
3, ‘If so be that ye have tasted that the Lord is gracious.’ So Ps. xxxiv. 8, ‘Oh,
taste and see that the Lord is good.’ Do not be content with hearsay, but get a
taste; that is, an inward and experimental knowledge of the goodness of God in Christ,
that we may know it, not only by guess and imagination, but by sense and feeling:
the one half of it cannot be told you. Optima demonstratio est a sensibus.
2. Why
we need to labour so much after a deep sense of this.
[1.] To check our natural
legalism, and the dark and distrustful prejudices of our own hearts. There is a
secret guiltiness in us that breedeth misgiving thoughts of God. We have many suspicious
thoughts of him, being guilty creatures, because we only represent him to ourselves
as a consuming fire, or as clothed with justice and vengeance, watching an opportunity
of doing us harm, and shut out all thoughts of goodness and mercy; yet when he proclaimeth
his name, he telleth Moses he would make his goodness pass before him. God is wonderfully
good in his nature, and he delighteth in the communications of his goodness: nothing
pleaseth him better than his word; the business of it is to represent him good.
Mercy pleaseth him: Micah vii. 18, ‘Who is a God like unto thee, that pardoneth
iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth
not his anger for ever, because he delighteth in mercy.’ ‘Mercy rejoiceth over judgment;’
Ps. cxviii. 1, ‘Oh, give thanks unto the Lord, for he is good; because his mercy
endureth for ever.’ His works speak him good; there is no part of the world that
we can set our eyes upon but it offereth matter of praise to God for his bounty
to his creatures, especially to man: Ps. xxxiii. 5, ‘The earth is full of the goodness
of the Lord:’ the whole earth is full of his goodness, and will you draw an ill
picture of him in your minds, as if he were harsh and severe, and his service were
intolerable? No; ‘The Lord is good, and doth good.’
[2.] That we may justify God against the prejudices of the unbelieving
world, and invite them from our own experience to make trial of God. So Ps. xxxiv.
8, ‘Oh, taste and see that the Lord is good; blessed is the man that trusteth in
him.’ A report of a report signifieth little; what we have found ourselves we can
confidently recommend to others. When we have felt his dealing with ourselves,
we can entreat them to see what waiting upon God will come to; let any man make
the experiment, keep close to God in obedience and reliance, and he shall find him
to be a gracious master; others that have dark thoughts of God, like the spies,
they bring an ill report upon his ways.
[3.] To humble the creature. We have not a right sight of God
unless all created perfections vanish before him. The creatures are but some shadows,
pictures, resemblances, or equivocal shapes of God. Whatever name they have of good,
wise, strong, beautiful, true, or such like, it is but a borrowed speech from God,
whose image they have; and if the creature usurpeth its being as originally belonging
to themselves, it is as if the picture should call itself a true and living man.
‘I am, and there is none beside me,’ holdeth true of God’s being, and all his perfections,
natural or moral. The creatures may be good, or better, or best, compared among
themselves; but we are frail and nothing if compared with God: ‘There is none good
but one, and that is God.’ That goodness which we have in participation from him
will appear no goodness in comparison of him. ‘The heavens themselves are not clean
in his sight: ‘Job xxv. 5, 6, ‘Behold even to the moon, and it shineth not; yea
the stars are not pure in his sight: how much less man that is a worm, and the son
of man which is a worm?’ And elsewhere, Job iv. 18, ‘Behold, he putteth no trust
in his servants, and his angels he chargeth with folly’—mutability in the angelical
nature. When Isaiah had seen God, and heard the angels cry out, ‘Holy, holy, holy,
Lord God of hosts,’ Isa. vi. 5, ‘Then said I, Woe is me, for I am undone, because
I am a man of unclean lips, and I dwell in the midst of a people of unclean lips;
and mine eyes have seen the king, the Lord of hosts.’ The consideration of his goodness
obscureth all the glory and praise of the creature; as when the sun is up the lustre
of the stars is no more seen. When we compare ourselves with one another, one may
be called bad, another good; but with God no man is good. He is good, but we are
evil; he is heaven, but we are hell; he is all perfection, we are all weakness.
In respect of his goodness, nothing in us deserveth that name, as lesser light in
the view of a greater is darkness. When Job had seen God, he could not look upon
himself with any patience: Job xlii. 5, 6, ‘I have heard of thee by the hearing of
the ear, but now mine eye seeth thee: wherefore I abhor myself, and repent in dust
and ashes.’ That is a true sight of God that abaseth and lesseneth all things besides
God, not only in opinion, but in affection and estimation. Alas! the best of us
are scarce dark shadows of his goodness.
[4.] God’s goodness is the life of our faith and trust. So long
as the goodness of God endureth for ever, we have no cause to be discouraged. If
we want direction, in the text it is said, ‘Thou art good, and dost good; teach
me thy statutes.’ If we want support and deliverance, Nahum i. 7, ‘The Lord is good,
a stronghold in the day of trouble, and he knoweth them that trust in him.’ In every
strait the people of God find him to be a good God. When we feel the burden of sin,
and fear God’s wrath, Ps. lxxxvi. 5, ‘The Lord is good, and ready to forgive; and
plenteous in mercy to all them that call upon him.’ David, when his old sins troubled him, the sins of
his youth, Ps. xxv. 7, ‘Remember not the sins of my youth, nor my transgressions:
according to thy mercy remember thou me, for thy goodness’ sake, O Lord.’ When his
enemies consulted his ruin, Ps. li. 1, ‘Why boastest thou thyself in mischief, O mighty man? the goodness
of God endureth continually.’ They cannot take away the goodness of God from you,
whatever they plot or purpose against you. Thus may faith triumph in all distresses
upon the sense of the goodness of God. In the agonies of death, the goodness of
God will be your support. Non sic vixi ut pudeat me inter vos vivere;
nec mori
timeo, quia bonum habeo Dominum. We have a good master, who will not see his servants
unrewarded. The goodness of God, and his readiness to be gracious to every one that
cometh to him, is the fountain of the saint’s hope, strength, and consolation.
[5.] The goodness of God is the great motive and invitation to
repentance: Rom. ii. 4, ‘Despisest thou the riches of his goodness, and forbearance,
and long-suffering, not knowing that the goodness of God leadeth thee to repentance?’
How so? God is good, but not to those that continue in their sins: Ps. lxviii. 19-21,
‘Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation,
Selah. He that is our God is the God of salvation, and unto God the Lord belong
the issues from death: but God shall wound the head of his enemies, and the hairy
scalp of such an one as goeth on still in his trespasses.’ If goodness be despised,
it will be turned into fury. How great soever the riches of the Lord’s bounty and
grace offered in Christ are, yet an impenitent sinner will not escape unpunished.
God is good; oh! come, try, and see how good he will be to you, if you will turn
and submit to him. There is hope offered, and goodness hath waited to save you;
so that now you may seek his favour with hope to speed. While he sits upon the throne
of grace, and alloweth the plea of the new covenant, do not stand off against mercies.
God hath laid out the riches of his gracious goodness upon a design to save lost
sinners; and will you turn back upon him, and despise all his goodness provided
for you in Christ? In point of gratitude, the least kindness done men melteth them
as coals of fire. The borrower is servant to the lender. God hath not only lent
us, but given us all that we have; therefore it should break our hearts with sorrow
and remorse that we should offend a God so good, so bountiful, so merciful. The
odiousness of sin doth most appear in the unkindness of it; that infinite goodness
hath been abused, and infinite goodness despised, and that you are willing to lose
your part in infinite goodness, rather than not satisfy some base lust, or look
after some trifling vanity. Saul wept at the thoughts of David’s kindness, 1 Sam.
xxiv. 16. Every man will condemn the wrongs done to one that hath done us no evil,
but much good; and will you sin against God, who is so good in himself, so good
to all his creatures, and so good to you, and waiteth to be better and more gracious;
and return evil for all his good, and requite his love with nothing but unkindness
and provocation? Oh, be ashamed of all these things! What heart is that that can
offend, and so willingly offend, so good a God! Rom. xii. 1, ‘I beseech you by the mercies of God ‘(there is argument and
endearment enough in that) ‘that ye present your bodies a living sacrifice,
holy, acceptable unto God, which is your reasonable service,’ that ye consecrate,
dedicate yourselves to his glory, address yourselves cheer fully to his service.
Let the soul be warmed into an earnest resolution to please him for the future,
lest you make goodness your enemy, and justice take up the quarrel of abused grace.
[6.] The goodness of God is the great argument to move us to love
God. If he be good, he is worthy to be loved, and that with a superlative love;
for God is both the object and the measure of love. A less good should be loved
less, and a greater good more. All that is not God is but a finite and limited good,
and must be loved accordingly. God only is infinite and eternal, and therefore he
is to be loved of all, and above all, with our chiefest and most worthy love, by
preferring his glory above all things that are dear to us, and being content for
his sake to part with all that we have in the world. But if any lower thing prevail
with us, we prefer it before God, and so contemn his goodness in comparison of it.
If the object of love be good, none so properly deserveth our love as God. For (1.)
He is originally good, the fountain of all good; therefore if we leave God for the
deceitful vanities of this present life, we leave ‘the fountain of living waters,’
for a ‘broken cistern,’ Jer. ii. 13. The creatures are but dry pits and broken cisterns.
(2.) He is summum bonum, the chiefest good. Other things, what good they have, they
have it from him; therefore it is infinitely better and greater in him than in them;
all the good that is in the creature is but a spark of what is in God. If we find
any good there, it is not to detain our affections, but to lead us to the greater
good, not to hold us from him, but to lead us to him, as the streams lead to the
fountain, and the steps of a ladder are not to stand still upon, but that we may
ascend higher. There is goodness in the creature, but mixed with imperfection; the
good is to draw to him, the imperfection to drive us off from the creature. (3.)
He is in finitely good. Other things may busy us and vex us, but they cannot satisfy
us; this alone sufficeth for health, wealth, peace, protection, grace, glory. Necessities
that are not satisfied in God are but fancies, and the desires that are hurried
out after them, apart from God, are not to be satisfied, but mortified. If we have
not enough in God, it is not the default of our portion, but the distemper of our
hearts. In choosing God for our portion, one hath not the less because another enjoyeth
it with him: here is a sharing without division, and a par taking without the prejudice
of copartners. We straiten others in worldly things so much as we are enlarged ourselves;
finite things cannot be divided, but they must be lessened; they are not large enough
to be parted; but every one possesseth all that is good in God who hath God for
his portion; as the same speech may be heard of all, and yet no man heareth the
less because others hear it with him, or as no man hath the less light because the
sun shineth on more than himself: the Lord is all in all; the more we possess him
the better. As in a choir of voices, every one is not only solaced with his own
voice, but with the harmony of those that sing in concert with him. Many a fair
stream is drawn dry by being dispersed into several channels, but that which is
infinite will suffice all. (4.) He is eternally good: Ps. lxxiii. 26, ‘God is the strength of my heart,
and my portion forever.’ The good things of this life are perishing and of a short
continuance; we leave other good things when we come to take full possession of
God. At death wicked men perceive their error, when the good they have chosen cometh
to be taken from them; but a man that hath chosen God then entereth into the full
possession of him; that which others shun, he longeth for, waiting for that time
when the creature shall cease, and God shall be all in all. Oh! let all these things
persuade us to love God, and so to love him that our hearts may be drawn off from
other things. Let us love him because of the goodness and amiableness of his nature,
because of his bounty in our creation, redemption, and daily providence, and because
he will be our God for ever.
[7.] God’s goodness is our consolation and support in all afflictions.
God is a gracious father, and all that he doth is acts of grace and goodness; even
the sharpest of his administrations are absolutely the best for us: Ps. lxxiii.
1, ‘Truly God is good to Israel;’ all his work is good; as in the six days, so in
constant providence, it is either good or it will turn to good: Rom. viii. 28, ‘All
things shall work together for good to them that love God.’ God may change our condition,
yet he doth not change his affection to us; he is all good, and doth that which
we shall find good at length.
[8.] It is the ground of prayer; if we lack any good thing, he
hath it, and is ready to communicate it. The goodness of God, as it doth stir up
desire in us, so hope; as it stirreth a desire to communicate of his fulness, so
a hope that surely the good God will hear us. He is not sparing of what he can do
for us: James i. 5, ‘If any of you lack wisdom, let him ask it of God, who giveth
to all men liberally, and upbraideth not, and it shall be given him.’ Our wants
send us to the promises, and the promises to God.
Use 1. To press us to imitate our heavenly Father; you should
be good and do good, as he is good and doth good; for every disposition in God should
leave an answerable character and impression upon their souls that profess themselves
to be made partakers of a divine nature; therefore it should be our great care and
study to be as good and do as much good as we possibly can. He is one like God that
is good and doth good; therefore still be doing good to all, especially to the household
of faith: Gal. vi. 10, ‘As we have therefore opportunity, let us do good to all
men, especially unto them who are of the household of faith;’ with Mat. v. 44, 45,
‘Love your enemies, bless them that curse you, do good to them that hate you, and
pray for them that despitefully use you and persecute you; that ye may be the children
of your Father which is in heaven: for he maketh his sun to rise on the evil and
on the good, and sendeth rain on the just and on the unjust;’ Luke vi. 35, ‘But
love ye your enemies, and do good, and lend, hoping for nothing again; and your
reward shall be great, and ye shall be the children of the Highest; for he is kind
unto the unthankful, and to the evil;’ 2 Peter i. 7, ‘Add to godliness, brotherly
kindness; and to brotherly kindness, charity.’ Not doing good to our own party, or
those of our friendship, but to all. So generally all good is to be done, as well
as that of bounty and beneficence: Luke vi. 45, ‘A good man, out of the good treasure of his
heart, bringeth forth good things;’ and it is said of Barnabas, Acts xi. 24, ‘He
was a good man, and full of the Holy Ghost and of faith.’ A good man is always seeking
to make others good, as fire turneth all things about it into fire. The title signifies
one not only of a mild disposition, but of a holy, heavenly heart, that maketh it
his business to honour God. So Joseph of Arimathea is said to be ‘a good man, and
a just;’ this is to be like God.
Use 2. Direction to you in the business of the Lord’s supper:
God is good, and doeth good.
1. Here you come to remember his goodness to you in Christ. Now
the goodness of God should never be thought on, or commemorated, but your hearts
should be raised in the wonder and admiration of it: Ps. xxxi. 19, ‘Oh, how great
is thy goodness, which thou hast laid up for them that fear thee; which thou hast
wrought for them that trust in thee!’ and Ps. xxxvi. 7, ‘How excellent is thy lovingkindness,
O God! therefore the children of men put their trust under the shadow of thy wings.’
This should be delightful work to you, and not gone about with dead and careless
hearts. We cannot express ourselves many times; strong passions do not easily get
a vent; little things may be greatened by us, but great things indeed strike us
dumb. However, our hearts should be deeply affected and possessed with this; we
should be full of such admiring thoughts.
2. We come for a more intimate and renewed taste. By taste, I
mean spiritual sense, to have ‘the love of God shed abroad in our hearts by the
Holy Ghost given to us,’ Rom. v. 5. We come to the feast of the soul that our hungry
consciences may taste of the fatness of God’s house, Ps. lxv. 4; that our thirsty
souls may drink of the rivers of his pleasure, Ps. xvi. 11; to have some pledge
of the joys of heaven, if not to ravishment and sensible reviving, yet such as may
put us out of relish with carnal vanities; some gracious experiences that may make
us long for more, and go away lauding God.
3. To stir up our love to God as the most lovely and suitable
object to our souls; in him is nothing but good. God is goodness itself: he is one
that has deserved your love, and will satisfy and reward your love. All the good
we have in an ordinance it is from him, and to lead up our souls to him. Our business
now is to ‘love God, who loved us first,’ 1 John iv. 19; to love him by devoting
ourselves to him, and to consecrate our all to his service.
4. To desire more communion with him, and to long after the blessed
fruition of him, when God shall be all in all, not only be chief, but all, when
we shall perfectly enjoy the infinite God, when the chiefest good will give us the
greatest blessings, and an infinite eternal God will give us a far more exceeding
and eternal weight of glory. The word, sacraments, and prayer convey but little
to you in comparison of that, when God is object and means, and all things. The
soul is then all for Christ, and Christ all for the soul. Your whole employment
is to love him, live upon him. Here we give away some of our love, some of our thoughts
and affections, on other things; Christ, is crowded, hath not room to lay forth
the glory of his grace; but there is full scope to do it.
SERMON LXXVIII.
Teach me thy statutes.—Ver. 68.
SECONDLY, we come to David’s petition, ‘Teach me thy statutes;’
which I shall be brief in, because it doth often occur in the verses of this psalm.
David’s petition is to understand the word that he might keep it. Teaching bringeth
us under the power of what is taught, and increaseth sanctification both in heart
and life, as well as illumination or information.
Doct. One chief thing which they that believe and have a sufficient
apprehension of God’s goodness should seek of him in this world, is understanding
the way of salvation.
This request is enforced out of the former title and compellation.
1. Because the saving knowledge of his will is one principal effect
of his bounty and beneficence. As he showeth love to man above other creatures,
in that he gave him such a life as was light, John i. 4—that is, had reason and
understanding joined with it—so to his people above other men, that he hath given
them a saving knowledge of the way of salvation since sin: Ps. xxv. 8, ‘Good and
upright is the Lord; he will teach sinners the way.’ It is a great discovery of
God’s goodness that he will teach sinners, a favour not vouchsafed to the fallen
angels: it is more than if he gave us the wealth of the whole world; that will not
conduce to such a high use and purpose as this. More of his good will and special
love is seen in this, to teach us the way how to enjoy him. Eternal life is begun
by this saving knowledge: John xvii. 3, ‘And this is life eternal, that they might
know thee the only true God, and Jesus Christ whom thou hast sent.’
2. This is one principal way whereby we show our sense of God’s
goodness. That is a true apprehension of God’s goodness which giveth us confidence
and hope of the saving fruits of it, when, the oftener we think of it, the more
of sanctification we seek to draw from this fountain of goodness. That is an idle
speculation that doth not beget trust, an empty praise, a mere compliment that doth
not produce a real confidence in God, that he will give us spiritual blessings when
we heartily desire them. True knowledge of God’s name breedeth trust: Ps. ix. 10,
‘They that know thy name will put their trust in thee:’ and more particularly for
this kind of benefit. It is a general encouragement: Mat. vii. 11, ‘If ye, then,
being evil, know how to give good gifts to your children, how much more shall your
Father which is in heaven give good things to them that ask him?’ But it is limited
to the Spirit: Luke xi. 13, ‘If ye, being evil, know how to give good gifts to your
children, how much more shall your heavenly Father give the Spirit to them that
ask it?’ Without this faith there is no commerce with God.
3. It is an argument of the good temper of our souls not to serve
our carnal turns, but promote the welfare of our souls, when we would enjoy and
improve the goodness of God to get this benefit.
[1.] They are affected according to the value of the thing. Of
all the fruits of God’s goodness which a holy man would crave for himself and challenge for his portion, this he thinketh fittest to be
sought—sanctifying grace to understand and keep the law. If this be not the only,
yet it is the chiefest benefit which they desire in the world. For other things,
let God deal with them as he will; but they value this among the greatest things
which God bestoweth on mankind. Observe here how much the spirit of God’s children
differeth from the spirit of the world; they account God hath dealt well with them
when he bestoweth upon them wealth and honour: Ps. iv. 6, ‘Who will show us any
good?’ but the other desire grace to know God’s will, and to serve and please him:
there is the thing they desire and seek after, as suiting their temper and constitution
of soul. A man is known by his desires, as the temper of his body by his pulse.
[2.] They would not willingly sin against God, either out of ignorance
or perverse affections; therefore, if God will direct them and assist them in the
work of obedience, their great care and trouble is over. It is a good sign that
a man hath a simple, honest spirit, when there is rooted in his heart a fear to
offend God, and a care to please him. He may err in many things, but God accepts
him as long as seeking knowledge in order to obedience, Eph. v. 15-17. All that
God requireth, both for matter and manner, is, that we would not comply with sin;
seeing the time is evil and full of snares, we should not be unwise in point of
duty.
[3.] They have a holy jealousy of themselves. David desired to
use every condition well, whether he were in prosperity or trouble. The context
speaketh of afflictions that were sanctified; but a new condition might bring on
a new alteration in the soul. Prosperity would make him forget God, and trouble
overwhelm him, if God did not teach him. In what state soever we be, we must desire
to be taught of God, otherwise we shall fail: Phil. iv. 11, 12, ‘For I have learned,
in whatsoever state I am, therewith to be content: I know how to be abased, and
how to abound; everywhere and in all things I am instructed.’ Unless the Lord guide
us, we shall be as Ephraim was, ‘a cake not turned,’ Hosea vii. 8, baked but on
one side, quite dough and raw on the other side; fail in the next condition, though
passed over one well.
[4.] A sense of the creature’s mutability. Comparing it with the
former verse, I observe, that though he kept God’s commandments, yet he craveth
further grace, and desireth that he may be still taught, because he knew not all
that he might know, and was ready to err both in practice and judgment: and this
must teach us to desire God’s guidance and direction, not only when we have erred,
but when we do well. Many, when they have smarted for their errors, will desire
God to teach them; but David kept this continual dependence upon God for daily grace,
both for turning away of evil, and also for doing good: Prov. iii. 5, 6, ‘Trust
in the Lord with all thine heart, and lean not upon thine own understanding: in
all thy ways acknowledge him, and he shall direct thy paths:’ which we are to follow
in our places and callings. We are apt to ascribe too much to our present frame
and resolutions. God must still be called to for his counsel and blessing in every
business.
[5.] An evangelical frame. He pleadeth not merit, appealeth not
to justice, but to God’s grace and goodness. This should be the
special groundwork of our prayers. The Lord doth all ‘to the praise of his glorious
grace,’ Eph. i. 7; and he will not have that glory in fringed, either in part or
in whole. The Spirit of God is very tender of it in scripture, and we should be
very tender of it in our addresses to God, that all conceits of our own worth be
laid aside, and that we wholly fly to God’s goodness and mercy. The whole work of
sanctification, from its first step to its last period, is all of grace, all must
be ascribed to God’s free goodness.
[6.] The will of God revealed in scripture is a subject that is
never perfectly known. While we are in the way to glory there is always some new
thing to be learned of it and from it, even by those that are the greatest proficients
in the knowledge of it; and therefore we must be still scholars in this school,
and when we have learned never so much we must still be learning more. This is continued,
lasting work, for David is ever and anon at his old request, ‘Lord, teach me thy
statutes;’ and not without reason, since it is not sufficient to know God’s will
in some few great and weighty actions of our lives, but in all, whether of greater
or lesser concernments. And when we know generals, yet we are so apt to err in particular
cases, and since the commandment of God is so exceeding broad, Ps. cxix. 96. Every
day we may see more into it, and may be more fully informed of the mind of God.
We every day see more in a promise than we did before, in a precept than we did
before; therefore the apostle saith, 1 Cor. viii. 2, ‘And if any man think that
he knoweth anything, he knoweth nothing yet as he ought to know.’
Use. Here is a pattern and precedent for us; especially now w&
have engaged our souls to God, let us seek this directive grace. It implieth pardon,
and that maketh way for joy and comfort; for God teacheth pardoned sinners. A sure
light and direction prevents many troubles of spirit and anxious doubts. It is a
pledge and assurance of our getting home to God; those whom God guideth are sure
to be safe in the issue.
1. It showeth what should be the matter of our prayers. David
beggeth not to increase him in riches and honours, nor to flow in temporal delights.
No; if God would show himself a good God to him, he desireth it may be in giving
him the spirit of understanding, and some increase of holiness; this he would take
as the principal sign of God’s favour and grace to him. The world generally imploreth
God’s goodness to another end; they think they are dealt liberally with when every
man hath his lust satisfied: they pray from the intemperateness of the flesh; but
David professeth it was enough to him if he might find God answering him in that
one thing which most others neglect and pass by in their prayers, or, if they mention
it, it is for fashion’s sake, and to comport with the usual way of praying. But
because ‘there is great deceit, and we often pray for what we have no mind to have
granted, let us see if this be our temper.
[1.] We must discover it in our thanksgiving and blessing God
for this gift, though he denieth us other which make a fair show in the world: Mat.
xi. 25-27, ‘At that time Jesus answered and said,’ I thank thee, O Father, Lord of
heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed
them to babes: even so, Father, for so it seemed good in thy sight. All things are
delivered to me of my Father; and no man knoweth the Son but the Father; neither
knoweth any man the Father save the Son, and he to whomsoever the Son will reveal
him.’ Christ showeth that the mystery of grace is at God’s disposing, who manifests
it as he seeth good; that if he hath cut us short in other things, and been liberal
to us in this, we should not only be contented, but highly thankful; and how contemptible
soever we be in the world, yet it is matter of praise and thanksgiving in that God
hath bestowed his grace and love to us according to his will and pleasure.
[2.] By our patience and contentedness in the want and loss of
other things for this thing’s sake; want, if God’s providence be so; loss, if occasioned
by our adherence to truth. Want: we have no reason to envy carnal men: Ps. xvii.
14, 15, ‘From men which are thy hand, O Lord, from men of the world, which have their
portion in this life, and whose belly thou fillest with thy hid treasure: they are
full of children, and leave the rest of their substance to their babes. But as for
me, I will behold thy face in righteousness; I shall be satisfied when I awake with
thy likeness.’ We have no reason to repine; our present condition of entertaining
communion with God in a practice of holiness countervaileth all their happiness,
especially our future hopes to increase in knowledge and abound in the work of the
Lord; and to own and stand up for a hated and despised truth will bring more comfort
to our souls than all the pleasure the wicked have in their sensual delights. Are
they the happy men that go on in opposition against the ways of God? Prov. iii.
31-33, ‘Envy thou not the oppressor, and choose none of his ways: for the froward
is an abomination to the Lord, but his secret is with the righteous. The curse of
the Lord is in the house of the wicked, but he blesseth the habitation of the just.’
They are not happier than the godly; it is a greater happiness to know more of God’s
mind than anything they enjoy: John xv. 15, ‘Henceforth I call you not servants,
for the servant knoweth not what his lord doeth: but I call you friends; for all
things that I have heard of my Father, I have made known unto you.’
[3.] By our constancy in prayer, and earnest supplication to know
more of the mind of God. They will not be put off with other things. God gave the
Spirit to the rest of the apostles, but he gave the purse to the son of perdition.
Men may have a fit of devotion in their prayers, but their general course is not
answerable: Mat. vi. 33, ‘First seek the kingdom of God.’ If we seek it in good
earnest we shall show it in our conversation and demeanour: Prov. iv. 7, ‘Wisdom
is the principal thing, therefore get wisdom; and with all thy getting get understanding.’
This must be the chiefest thing that beareth sway in our endeavours, that we may
know more of God’s mind in following our suits incessantly, we must not be put off;
though God giveth other things, you must not cease your importunity. Lord, I expect
something else from thy goodness; see Ps. cxix. 132, 133, ‘Look upon me, and be
merciful unto me, as thou usest to do to them that fear thy name. Order my steps
in thy word, and let no iniquity have dominion over me;’ and Ps. xxvii. 7, ‘Hear me, God. when
I cry with my voice; have mercy upon me, and answer me;’ if we do not suffer this
desire to languish and die, but still it he recommended to God daily. My business
is rightly to understand and perfectly to do thy will; this is my one and great
request, which I will ever and ever urge. I cannot give over this prayer till thou beest all in all, and showest me the utmost of thy bounty. We desire many things,
but we are soon put out of the humour; as children, that seem passionately and pettishly
to desire a thing, but by presenting other things to them they are diverted and
stilled; but it is not so with God’s people. As Naomi said of Boaz, Ruth iii. 18,
‘For the man will not be in rest until he have finished the thing this day;’ so
a child of God will not be satisfied till his desire be in some measure accomplished.
2. In what manner we should pray.
[1.] With earnestness. Slight prayers bespeak their own denial:
Prov. ii. 1-5, ‘My son, if thou wilt receive my words, and hide my commandments
with thee; so that thou incline thine ear to wisdom, and apply thine heart to understanding;
yea, if thou criest after knowledge, and liftest up thy voice for understanding;
if thou seekest her as silver, and searchest for her as for hid treasures; then
shalt thou understand the fear of the Lord, and find the knowledge of God.’
[2.] With confidence: he is wont to do it for you. Ask nothing
contrary to his nature. We should come with a confidence of speeding; there is in
him a propensity and inclination to help us. What would ye do to a hunger-bitten
child if he cometh to you for a knife or an apple? You would deny him them, but
not meat to satisfy his hunger. If for bread to play with, or meat when he hath
enough, you would deny him, not gratify his fancy: if he come to be taught his book,
you would readily hear him. So when we come not for temporal things, but spiritual
comforts, when spiritual comforts are not asked out of course, and for form’s sake,
yea, not only for comforts, but necessary grace to do his will, surely it cannot
be that he should cast off them that love him, and would fain be conformed to his
will, that come humbly, and long, and pray, and seek for his grace.
[3.] That this confidence must be evangelical. He sets before
his eyes God’s goodness, or readiness to be gracious to all that call upon him;
so that all the hope we have to prevail should not be taken from anything in us,
but something in God himself. We must expect and ask blessings from God, for God,
and because of God’s sake. It is not for any good we deserve, or have done, or can
do, that God taketh care of his weak foolish children, but for the glory of his
name, his grace and constant goodness. God is our fountain, our reasons are his
goodness, our end his glory. This is the true way of addressing ourselves to God,
deprecating sins for which he may harden us, and remembering his mercies on which
we ground our hope. So doth David: Ps. xxv. 5, 6, ‘Lead me in thy truth, teach me;
for thou art the God of my salvation; on thee do I wait all the day. Remember, O Lord,
thy loving-kindnesses and thy mercies; for they have been ever of old.’ His eternal
love is assigned as the cause of all: Ps. xxiii. 3, ‘He leadeth us in paths of righteousness,
for his name’s sake.
3. What should be the grounds and impelling principle of prayer.
[1.] A strong bent to please God, and that all your affections
and actions may be ordered so as to be acceptable in his sight. Those that stand
in awe of God are loath to offend him; they may expect direction and light in all
difficult cases: Ps. xxv. 12, ‘What man is he that feareth the Lord? him shall he
teach in the way that he shall choose;’ ver. 14, ‘The secret of the Lord is with
them that fear him, and he will show them his covenant.’
[2.] A desire to enjoy him; for these things are valuable as they
lead us to God. Our solid joy lieth not in outward things, but in our communion
with God: Ps. cxxxix. 24, ‘Lead me in the way everlasting;’ and Ps. lxxiii. 24,
‘Thou shalt guide me by thy counsel, and afterward receive me to thy glory.’ Their
business is to be happy hereafter, and well guided here, that they may attain that
happiness. Now there is an inseparable connection between our walking in the time
of this life, and receiving into heaven after this life; and he that is resolved
to walk by the rule of God’s direction, may promise himself to be received into
glory after his journey is ended. So Ps. xliii. 3, ‘Send out thy light and thy truth
to lead me to thy holy hill.’ They would fain take the nearest way to heaven, and
follow God’s counsel in all things. We have his word continually to guide us in
this way, but we need also the assistance of his Spirit. The promised rest is much
in their eye, and doth mightily prevail with him: they would have God to be their
guide here, that he may be their rest hereafter.
SERMON LXXIX.
It is good for me that I have been afflicted; that I might learn
thy statutes.—Ver. 71.
THE context speaketh of afflictions by occasion of persecutions.
The proud had forged a lie against him, and involved him in many troubles, when
in the meantime ‘their heart was as fat as grease.’ They wallowed in ease and pleasure,
but David kept right with God; and yet his afflictions do not cease. God doth not
presently take away opposition, because of our proud, unhumbled, unmortified spirits,
though we hold fast our integrity for the main: therefore he comforteth himself
in his spiritual protection under the affliction, though the affliction was not
removed: ‘It is good,’ &c.
In the words there is—
1. An assertion, it is good for me that I have been afflicted.
2. The reason, that I might learn thy statutes. Or, here is a
general truth explained by a particular instance. In the general, he saith it is
good, and then what good he got by it.
Doct. That affliction, all things considered, is rather good than
evil.
The assertion is a paradox to vulgar sense and the ears of the
common sort of men. How few are there in the world that will grant that it is good
to be afflicted! Yea, the children of God can scarcely subscribe to the truth of
it till the affliction be over. While they are under it they feel the smart, but do not presently discern the
benefit; but in the review they find God hath ordered it with much wisdom and faithfulness;
and in the issue they say, as David doth, ‘It is good for me that I have been afflicted.’
Carnal sense is not easily persuaded, but the new nature prevaileth at length, and
then they readily subscribe to the truth of it.
The word is clear on this point: Job v. 17, ‘Behold, happy is
the man whom the Lord correcteth.’ The first word, behold, summoneth our attention
and observation. What is the matter? As those that are before Joseph cried, Abreck,
‘bow the knee,’ Gen. xli. 43, to show some eminent person was at hand, so this
behold
calleth for reverence and admiration; there is some strange truth to ensue and follow.
Happiness in the lowest notion, it includeth a freedom from misery; and yet the
scripture pronounces the man happy whom the Lord correcteth. There have been among
the heathens many opinions about happiness. Two hundred and eighty-eight Austin
reckoneth up; but none ever placed it in correction, in sickness, disgrace, exile,
captivity, loss of friends, much less in God’s correction, who is our supreme judge,
to whom we ultimately appeal when others wrong us. And yet the corrected man, and
the man corrected by the Lord, is happy, though not with a consummate happiness;
he hath not the happiness of his country, but he hath the happiness of the way.
The man is kept by the way, that he may come to his country. His afflictions take
nothing from him but his sin. Therefore his solid happiness remaineth not infringed,
rather the more secured. So Ps. xciv. 12, ‘Blessed is the man whom thou chastenest,
O Lord, and teachest out of thy law.’ To be chastened of God for what we have done
amiss, and by that means to be reduced to the sense and practice of our duty, is
one of the greatest blessings on this side heaven that can light upon us. It is
an evidence of God’s tender care over us, and that he will not lose us, and suffer
us to perish with the unbelieving and sinful world.
The truth lieth clearly in the scripture; but to reconcile it
with our prejudices—
1. I shall show by what measure we are to determine good and evil.
2. Prove that affliction is good.
First, For the measure.
1. This good is not to be determined by our fancies and conceits,
but by the wisdom of God; for God knoweth better what is good for us than we do
for ourselves, and foreseeth all things by one infinite act of understanding, but
we judge according to present appearance; therefore all is to be left to God’s disposal,
and his divine choice is to be preferred before our foolish fancies, and what he
sendeth and permitteth to fall out is fitter for us than anything else. Could we
once assuredly be persuaded of this, a Christian would be completely fortified,
and fitted not only for a patient but a cheerful entertainment of all that is or
shall come upon him. Besides, he is a God of bowels, and loveth us dearly, better
than we do ourselves; and therefore we should be satisfied with his dispensations
whatever they are, whether according to or against our will. The shepherd must choose
the pastures for the sheep, whether lean or fat, bare or full grown; the child is not to be governed by his own fancy, but the father’s
discretion; nor the sick man by his own appetite, but the physician’s skill. It
is expedient sometimes that God should make his people sad and displease them for
their advantage: John xvi. 6, 7, ‘Because I have said these things unto you, sorrow
hath filled your hearts: nevertheless I tell you the truth, it is expedient for
you that I go away.’ We are too much addicted to our own conceits: Christ’s dealing
is expedient and useful when yet it is very unsatisfactory to us: he is to be judge
of what is good for us, his going or tarrying, not we ourselves, who are short-sighted
and distempered with passions, whose requests many times are but ravings, and ask
of God we know not what, as the two brethren, Mat. xx. 22, and seek our bane as
a blessing, as children would play with a knife that would cut and wound them, pray
our selves into a mischief and a snare. It were the greatest misery if God should
carve out our condition according to our own fancy and desires. Peter said, Mat.
xvii. 4, ‘Master, it is good for us to be here:’ he was well pleased to be upon
Mount Tabor, but little thought what service God had to do for him elsewhere, how
much poor souls needed him and the other apostles’ help. We would always be in the
mount with God, enjoy our comforts to the full, even to surfeit; but God knows that
is not good for us. His pleasure should satisfy us though we do not see the reason
of it. So Jer. xxiv. 5, God speaketh of the basket of good figs (whereby were represented
the best of the people) whom I have sent into the land of the Chaldeans for their
good. What can there be seemingly more contrary to their good than a hard and an
afflicted lot out of their own country? Yet God, that foresaw all things, knew it
was for their good; worse evils would befall the place where they had been. So to
be kept under, to have no service for the present, no hopes to rise again for the
future, and to be laden with all manner of prejudices and reproaches, this is for
good. We think not so, but God knoweth it is so, most for his glory and our benefit.
So the selling of Joseph into Egypt, Gen. 1. 20, ‘God meant it to good.’ Alas! what
good to have the poor young man sold as a slave, to be cast into prison for his
chastity and continency, and exposed to all manner of difficulties 1 But alas! many
had perished if he had not been sent thither. So God taketh away many beloved comforts
from us; he meaneth it for good. We think it is all against us; no, it is for us.
So Ps. xxxiv. 10, ‘They that seek the Lord shall not want any good thing.’ Many
times they want food and raiment, want liberty, at least in some degree; they may
want many things that are comfortable; though they have things sparingly, though
they have of the meanest, yet they have that which is good for them. So Ps. lxxxiv.
11, ‘No good thing will he withhold.’ He may keep us low and bare, feed us
cibo
extemporali, as Lactantius; but that is good for us. If it were good for us to
have larger revenues and incomes, we should not want them. The true and absolute
ground of all submission is to think that which God sendeth is good, be it prosperity
or adversity, the having or wanting children, or other comforts.
2. The next measure is this, that good is to be determined by
its respect to the chief good or true happiness. Now, what is our chief happiness
but the enjoyment of God? Our happiness doth not consist in outward comforts, riches, health, honour, civil liberty, or comfortable
relations, as husband, wife, children; but in our relation to and acceptance with
God. Other things are but additional appendages to our happiness, Mat. vi. 33. Affliction
taketh nothing from our essential solid happiness, rather helpeth us in the enjoyment
of it, as it increaseth grace and holiness, and so we enjoy God more surely. That
is good that sets us nearer to God, and that is evil which separateth us from him;
therefore sin is evil, because it maketh an estrangement between us and God, Isa.
lix. 2; but affliction is good, because many times it maketh us the more earnestly
to seek after him: Hosea v. 15, ‘In their afflictions they will seek me right early.’
Therefore every condition is good or evil as it sets farther off or draws us nearer
to God; that is good that tendeth to make us better, more like unto God, capable
of communion with him, conduceth to our everlasting happiness. So ‘It is good that
a man bear the yoke from his youth,’ Lam. iii. 27, that he be trained up under the
cross, in a constant obedience to God and subjection to him, and so be fitted to
entertain communion with him. If afflictions conduce to this end, they are good,
for then they help us to enjoy the chief good.
3. That good is not always the good of the flesh, or the good
of outward prosperity; and therefore the good of our condition is not to be deter
mined by the interest of the flesh, but the welfare of our souls. If God should
bestow upon us so much of the good of the outward and animal life as we desire,
we could not be said to be in a good condition if he should deny us good spiritual.
We should lose one half of the blessings of the covenant by doting upon and falling
in love with the rest: the flesh is importunate to be pleased, but God will not
serve our carnal turns. We are more concerned as a soul than a body: Heb. xii. 10,
‘He verily for our profit, that we may be partakers of his holiness.’ Certain it
is God will chasten us for our profit. What do we call profit? The good things of
this world, the great mammon which so many worship? If we call it so, God will not;
he meaneth to impart to us spiritual and divine benefit, which is a participation
of his own holiness. And truly the people of God, if they be in their right temper,
value themselves not by their outward enjoyments, but their inward, by their improvement
of grace, not the enjoyment of worldly comforts: 2 Cor. iv. 16, Tor this cause we
faint not, but though our outward man perish, our inward man is renewed day by day.’
A discerning Christian puts more value upon holiness wrought by affliction than
upon all his comforts. So that though affliction be evil in itself, it is good as
sanctified.
4. A particular good must give way to a general good, and our
personal benefit to the advancement of Christ’s kingdom. The good of the church
must be preferred before our personal contentment. Paul could want the glory of
heaven for a while, if his continuance in the flesh were needful for the saints:
Phil. i. 24, ‘To abide in the flesh is more needful for you.’ We must not so desire
good to our selves as to hinder the good of others. All elements will act contrary
to their particular, for the conservation of the universe. That may be good for
the glory of God which is not good for our personal contentment and ease. Now the
glory of God is our greatest interest; if it be for the glory of God that I should be in pain, bereft of
my comforts, my sanctified subjection to the will of God must say it is good. John
xii. 27, 28, there you have expressed the innocent inclination of Christ’s human
nature, ‘Father, save me from this hour:’ and the overruling sense of his duty,
or the obligation of his office, ‘But for this cause came I to this hour.’ We are
often tossed and tumbled between inclination of nature and conscience of duty; but
in a gracious heart the sense of our duty and the desire of glorifying God should
prevail above the desire of our own comfort, ease, safety, and welfare. Nature would
be rid of trouble, but grace submits all our interests to God’s honour, which should
be dearer to us than anything else.
5. This good is not to be determined by present feeling, but by
the judgment of faith. Affliction for the present is not pleasant to natural sense,
nor for the present is the fruit evident to spiritual sense, but it is good because
in the issue it turneth to good: Rom. viii. 28, ‘All things work together for good.’
While God is striking we feel the grief, and the cross is tedious, but when we see
the end, we acknowledge it is good to be afflicted: Heb. xii. 11, ‘No affliction
for the present seemeth joyous, but grievous; but afterwards it yieldeth the peaceable
fruits of righteousness.’ A good present is the cause of joy, and an evil present
is the cause of sorrow; but there are two terms of abatement: the sorrow is from
the present sense, and the conceit of the sufferer. When we are but newly under
the affliction, we feel the smart, but do not presently find the benefit; but within
a while, especially in the review, it is good for me; it is matter of faith under
the affliction, it is matter of sense after it. Good physic must have time to work.
That which is not good may be good; though it be not good in its nature, it is good
in its seasonable use, and though for the present we see it not, we shall see it.
Therefore good is not to be determined by feeling, but by faith. The rod is a sore
thing for the present, but the bitter root will yield sweet fruit. If we come to
a person under the cross, and ask him, What I is it good to feel the lashes of God’s
correcting hand, to be kept poor and sickly, exercised with losses and reproaches,
to part with friends and relations, to lose a beloved child? sense will complain.
But this poor creature, after he hath been exercised and mortified, and gotten some
renewed evidences of God’s favour, ask him then is it good to be afflicted? Oh,
yes! I had else been vain, neglectful of God, wanted such an experience of the Lord’s
grace. Faith should determine the case when we feel it not.
Secondly, That according to these measures you will find it good
to be afflicted.
1. It is good as it is minus malum, it keepeth us from greater
evils. Afflictions to the righteous are either cures of or preservatives from spiritual
evils, which would occasion greater troubles and crosses. They prevent sin: 2 Cor.
xii. 7, ‘And lest I should be exalted above measure through the abundance of revelation,
there was given me a thorn in the flesh, the messenger of Satan to buffet me, lest
I should be exalted above measure.’ They purge out sin: Isa. xxvii. 9, ‘By this
shall the iniquity of Jacob be purged out.’ We are apt to abuse prosperity to self-confidence:
Ps. xxx. 6, 7, ‘In my prosperity I said, I shall never be moved. Lord, by thy favour thou hast made my
mountain to stand strong.’ And luxury: Deut. xxxii. 15, ‘But Jeshurun waxed fat
and kicked; thou art waxen fat, thou art grown thick, thou art covered with fatness;
then he forsook God that made him, and lightly esteemed the rock of his salvation.’
The godly have evil natures as well as others, which cannot be beaten down but by
afflictions. We are froward in our relations. Hagar was proud in Abraham’s house,
Gen. xvi. 4, her mistress was despised in her eyes; but very humble in the desert,
Gen. xxi. 16. David’s heart was tender and smote him when he cut off the lap of
Saul’s garment, 1 Sam. xxiv. 5; but how stupid and senseless was he when he lived
at ease in Jerusalem! 2 Sam. xii. His conscience was benumbed till Nathan roused
him. Before we are chastened we are rebellious, frail, fickle, mutable, apt to degenerate
without this continual discipline: we are very negligent and drowsy till the rod
awakeneth us. God’s children have strange failings and negligences, and sometimes
are guilty of more heinous sins. It is a great curse for a man to be left to his
own ways: Hosea iv. 17, ‘Let him alone;’ so Ps. lxxxi. 12, ‘I gave them up to their
own hearts’ lust.’ Men must needs perish when left to themselves, without this wholesome,
profitable discipline of the cross.
2. It is good, because the evil in it is counterpoised by a more
abundant good. It is evil as it doth deprive us of our natural comforts, pleasure,
gain, honour; but it is good as these may be recompensed with better pleasures,
richer gain, and greater honour. There is more pleasure in holiness than there can
be pain and trouble in affliction: Heb. xii. 11, ‘No affliction for the present
seemeth joyous, but grievous, but afterward it yieldeth the peaceable fruit of righteousness.’
More gain than affliction can bring loss: Heb. xii. 10, ‘But he for our profit,
that we might be partakers of his holiness.’ More honour than affliction can bring
shame, surely then it is good. There is a threefold profit we get by affliction:
—
[1.] The time of affliction is a serious thinking time: Eccles.
vii. 14, ‘In the day of adversity consider:’ 1 Kings viii. 47, ‘Yet if they bethink
themselves in the land whither they are carried captive.’ We have more liberty to
retire into ourselves, being freed from the attractive allurements of worldly vanities
and the delights of the flesh. Adversity maketh men serious; the prodigal came to
himself when he began to be in want, Luke xv. 17. Sad objects make a deep impression
upon our souls; they help us to consider our own ways and God’s righteous dealings,
that we may behave ourselves wisely and suitably to the dispensation: Micah vi.
9, ‘The man of wisdom will hear the rod.’
[2.] It is a special hearing time; in the text, ‘That I might
learn thy statutes:’ and it is said of Christ, Heb. v. 8, that ‘He learned obedience
from the things that he suffered:’ he did experimentally understand what obedience
was in hard and difficult cases, and so could the better pity poor sinners in affliction:
we have an experimental knowledge of that of which we had but a notional knowledge
before. We come by experience to see how false and changeable the world is, how
comfortable an interest in God is, what a burden sin is, what sweetness there is
in the promises, what a reality in the word. Luther said, Qui tribulantur, &c. The
afflicted see more in the scripture than others do; the secure and fortunate read them as they
do Ovid’s verses. Certainly when the soul is humble, and when we are refined and
raised above the degrees of sense, we are more tractable and teachable, our understandings
are clearer, our affections more melting. Our spiritual learning is a blessing that
cannot be valued. If God write his law upon our hearts by his stripes on our backs,
so light a trouble should not be grudged at
[3.] It is an awakening, quickening time.
(1.) Some are awakened out of the sleep of death, and are first
wrought upon by afflictions. This is one powerful means to bring in souls to God,
and to open their ears to discipline. God began with them in their afflictions,
and the time of their sorrows was the time of loves. The hot furnace is Christ’s
workhouse, the most excellent vessels of honour and praise have been formed there:
Isa. xlviii. 10, ‘I have chosen thee in the furnace of affliction.’ Manasses, Paul,
the jailer, were all chosen in the fire; God puts them into the furnace, and chooseth
them there, melts them, and stamps them with the image of Christ. The hog’s trough
was a good school to the prodigal. Well, then, doth God do you any harm by affliction
when he saves you by it? If we use violence to a man that is ready to be drowned,
and in pulling him out of the waters should break an arm or a leg, would he not
be thankful? If you have broken my arm, you have saved my life. So God’s children:
It is good that I had such an affliction, felt the sharpness of such a cross. Oh,
blessed providence! I had been a witless fool, and gone on still in a course of
sin and vanity, if God had not awakened me.
(2.) It quickeneth others to be more careful of their duty, more
watchful against sin, and doth exercise and improve us in heavenly virtues and graces
of spirit, which lay dormant in us through neglect, since pleasing objects, which
deaden the heart, are removed. Even God’s best children, when they have gotten a
carnal pillow under their heads, are apt to sleep; their prayers are dead; thoughts
of heaven cold, or none; little zeal for God or delight in him: Isa. xxvi. 16, ‘Lord,
in trouble they have visited thee; they pour out a prayer when thy chastening is
upon them;’ Hosea v. 15, ‘In their afflictions they will seek me early.’ Because
they do not stir up themselves, God stirreth them up by a smart rod. The husbandman
pruneth the vine, lest it run out into leaves; the baits of the flesh must be taken
from us, that our gust and relish of heavenly things may be recovered.
Use 1. The use is to caution us against our murmurings
and taxing of God’s providence. How few are there that give him thanks for his
seasonable discipline, and observe God’s faithfulness and the benefit they have
by afflictions, but rather murmur, repine, and fret through impatience! If it be
good to be afflicted, let us accept of it, for good is matter of choice: Lev.
xxvi. 41, ‘If their uncircumcised hearts be humbled, and they then accept of the
punishment of their iniquity.’ Now all affliction on this side hell is good, as
it is a lesser evil; hic ure, hic seca,
if God will cut here, burn here, lance here, as a chirurgeon, that we may not be
destroyed for ever; corrected, that we may not be condemned, 1 Cor. xi. 32. It is
good, as it is a means to good; for the end putteth a loveliness also upon the means,
though things in themselves be harsh and sour. We must not consider what things
are in themselves, but what they are in their reduction, tendency, and final use.
So all things are yours, crosses, deaths, 1 Cor. iii. 18; all their crosses, yea,
sometimes their sins and snares, by God’s overruling. We lose the benefit of our
affliction by our murmurings, repinings, faintings, carnal sorrows and fears; an
impatient distrustful mind spoileth the working of God: ‘Tribulation worketh patience,
and patience experience.’ It is not the bare affliction worketh, but the affliction
meekly borne. Let us not misconstrue God’s present way of dealing with us. There
may be a seeming harshness in some of his dealings, but yet, all things considered,
you will find them full of mercy and truth. Murmuring is a disorder in the affections,
misinterpreting in the understanding, to prevent it.
1. Consider you must not interpret the covenant by God’s providence,
but God’s providence by his covenant. Certain it is that all new covenant dispensations
are mercy and truth, Ps. xxv. 10, our crosses not excepted; by them God is pursuing
his covenant and eternal purpose concerning our salvation. There is sometimes a
seeming contradiction between his promises and his providences, word and works;
his voice is sweet like Jacob’s, but his hand rough like Esau’s. Go unto the sanctuary,
and God will help you to reconcile things, Ps. lxxiii. 16, 17; otherwise the difficulty
will be too hard for you. The children of God, that have suspected or displeased
him, have always found themselves in error, Isa. xlix. 14, 15. His promise is the
light side, his providence the dark side of the cloud: Ps. lxxvii. 19, ‘Thy way
is in the sea, and thy path in the deep waters, and thy footsteps are not known.’
We cannot trace him, nor find out the reason of everything that God doeth; only,
in the general, that ‘he doeth all things well,’ Mark vii. 37; nay, what is best.
2. We must distinguish between a part of God’s work and the end
of it. We cannot understand God’s providence till he hath done his work. He is an
impatient spectator that cannot tarry till the last act, wherein all errors are
reconciled: John xiii. 7, ‘What I do thou knowest not now, but hereafter thou shalt
know.’ No wonder if we are much in the dark, if we look only to present sense and
present appearance. Then his purposes are hidden from us; he bringeth one contrary
out of another, light out of darkness, meat out of the eater. God knoweth what he
is a-doing with you, when you know not: Jer. xxix. 11, ‘I know my thoughts, to give
you an expected end.’ When we view providences by pieces, we know not God’s mind;
for the present we see him (it may be) rending and tearing all things; therefore
let us not judge of God’s work by the beginnings, till all work together. Our present
state may be very sad and uncomfortable, and yet God is designing the choicest mercies
to us: Ps. xxxi. 22, ‘1 said in my haste, I am cut off from before thine eyes; nevertheless
thou heardest the voice of my supplications when I cried unto thee;’ Ps. cxvi. 11,
‘I said in my haste, All men are liars.’ Haste never speaketh well of God nor his
promises, nor maketh any good comment upon his dealings.
3. We must distinguish between that which is really best for us,
and what we judge best for us: Deut. viii. 15, 16, ‘Who led thee through that great and terrible wilderness, wherein were fiery serpents
and scorpions and drought, where there was no water; who brought thee out water
out of the rock of flint; who fed thee in the wilderness with manna, which thy fathers
knew not; that he might humble thee, and that he might prove thee, to do thee good
at the latter end.’ Other diet is more wholesome for our souls than that which our
sick appetite craveth. It is best with us many times when we are weakest: 2 Cor.
xii. 10, ‘When I am weak, then am I strong.’ Worst when strongest: 2 Chron. xxvi.
16, ‘When he was strong, his heart was lifted up to his own destruction.’ Lot chose
Sodom, a fair and pleasant situation, but you know what inconveniences he met with
there. Many times the buffetings of Satan are better for us than a condition free
from temptation; so is poverty, emptiness, better than fulness, loss of friends
than enjoyment of them.
Use 2. For information.
1. By what note we may know whether God chastens us in anger,
yea or nay; whether our crosses be curses. The cross that maketh thee better cometh
with a blessing. It is not the sharpness of the affliction we should look to, but
the improvement of it. The bitter waters may be made sweet by experiences of grace;
if we are made more godly, wise, religious, it is a good cross; but if it leave
us as careless and stupid, or no better than we were before, that cross is but a
preparation to another; if it hath only stirred up our impatience, done us no good,
God will follow his stroke, and heat his furnace hotter.
2. It informeth us that it is our duty not only to be good in
afflictions, but we must be good after afflictions. David, when escaped, saith,
‘It is good for me that I have been afflicted.’ Wicked men are somewhat good in
afflictions, but as soon as they are delivered they return to their old sins; as
metals are melted while they are in the furnace, but when they are taken out, they
return to their natural hardness; but the godly are better afterwards.
3. That every condition is as the heart is. Afflictions are good
if we have the grace to make a good use of them. Look, as the good blessings of
God by our corruption are abused to wantonness, and so made hurtful to us, so crosses,
that are evil in themselves, when sanctified are good. All things are sanctified
to us when we are sanctified to God. Other things that would be snares prove helps
and encouragements, are great furtherances. The creature is another thing to the
saints; if they are advanced, their hearts are enlarged to God; if afflicted, they
grow more humble, watchful, serious. All things work together for the worst to the
wicked. If God make Saul a king, Judas an apostle, Balaam a prophet, their preferment
shall be their ruin. Hainan’s honour, Ahithophel’s wit, and Herod’s applause turned
to their hurt—if in prosperity, they contemn God; if in adversity, deny and blaspheme
him: Prov. i. 32, ‘For the turning away of the simple shall slay them, and the prosperity
of fools shall destroy them.’ As the salt sea turneth all into salt water, so a
man is in the constitution of his soul; all things are converted to that use.
Use 3. To persuade us to make this acknowledgment, that affliction
is good. There needs many graces before we can thus determine.
1. Faith. It is not
present, but it must be believed, hoped, and waited for. It is not fit all should be done in a day, and as
early as we would; in the Lord’s time the fruit will appear. The word doth not work
by and by, so not the rod. Faith can see good in that in which sense only can find
smart: Phil. i. 19, ‘I know this shall turn to my salvation through your prayer,
and the supply of the spirit of Jesus Christ:’ and ‘We know that all things shall
work together for good,’ Rom. viii. 28. Though it doth not appear, yet we know.
2. Love. The children of God, out of their love to God and present
submission to God, do count whatsoever he doth to be good: Ps. lxxiii. 1, ‘Yet God
is good to Israel.’ Though he seemeth to deal with his people hardly, yet love pronounceth
the dispensation to be good; it can see a great deal of love in pain, and smart,
and chastenings. I have read once and again of such a rabbi, that, when told of
an affliction, would say, This is good, because it cometh from God.
3. Spiritual wisdom and choice to esteem things according to their
intrinsic worth. A high value of holiness, profiting in sanctification, is more
than enough to recompense all the trouble we are put to in learning it. This will
make us yield to be lessened in our worldly comforts for the increase of spiritual
grace: as Paul would cheerfully part with his health that he might have more experience
of Christ: 2 Cor. xii. 10, ‘I will take pleasure in infirmities, necessities, and
distresses, for Christ’s sake.’ Surely the loss of outward things should trouble
us the less, and we should be the sooner satisfied in God’s dispensation, if he
will take away our earthly comforts, and make us more mindful of that which is heavenly;
if by an aching head God will give you a better heart, by the death of friends promote
the life of grace.
4. Diligence and needfulness—(1.) To observe afflictions; (2.)
To improve them.
[1.] To observe what falleth out, from what hand it cometh, to
what issue it tendeth; otherwise, if we observe it not, how can we acknowledge it,
give God the glory of his wisdom and goodness? In heaven, when we shall know as
we are known, it will be a great part of our lauding of God to look back on his
providence conducting us through troubles, as it is pleasant for travellers in their
inn to discourse of the deepness and danger of the ways. And now, when we rather
are known than know, Gal. iv. 9, it is useful and comfortable to take notice of
God’s dealing with us. Oh, what a deal of wisdom, faithfulness, and truth may we
see in the conduct of his providence! Gen. xxxii. 10, ‘I am not worthy of the least
of all thy mercies, and of all the truth which thou hast showed unto thy servant;
for with my staff I passed over this Jordan, and now I am become two bands;’ Ps.
cxix. 75, ‘I know, O Lord, that thy judgments are right, and that in faithfulness
thou hast afflicted me.’ What necessity of his chastisement to prevent our pride,
security, negligence! with what wisdom was our cross chosen! how did God strike
in the right vein! you were running on apace in some neglect of God till he awakened
you. This observation will help us to love God, who is vigilant and careful of our
welfare. It will allay all the hard thoughts that we have of the seeming severity
of his dispensations.
[2.] Diligence to improve it for the bringing about of this good.
We must not be idle spectators, but active under God; we must more
stir up ourselves, and exercise ourselves to godliness. The
affliction of itself is a dead thing; there must be help: Phil. i. 19, ‘For I know
this shall turn to my salvation through your prayer, and the supply of the spirit
of Jesus Christ;’ 2 Cor. i. 11, ‘Ye also helping together by prayer for us.’ It
is not the nature of the cross, nor the power of inherent grace, without the actual
influence of the Spirit, that makes troubles profitable. We must excite ourselves
also, for the saints are not only passive objects, but active instruments of providence.
We are not merely to be passive: Heb. xii. 11, ‘It yieldeth the pleasant fruit of
righteousness to them that are exercised thereby.’ God exerciseth us with the rod,
and we must exercise ourselves under the rod. We are engaged to use all holy means
to this end, searching, praying, rousing up ourselves, learning our proper lessons;
then we will come and make our acknowledgment, ‘It is good for me that I have been
afflicted.’
SERMON LXXX.
The law of thy mouth is better to me than thousands of gold and
silver.—Ver. 72.
THESE words may be conceived as a reason of what was ‘said in
the foregoing verse. David hath told us there that it was good for him that he was
afflicted, because of the benefit obtained by his afflictions; he had learned God’s
statutes, knew more of his duty, and had a heart to keep closer to it. Now this
gain was more to him than his loss by affliction; for he doth not value his happiness
by his temporal interests so much as by his thriving in godliness. All the wealth
in the world was not so much to him as the spiritual benefit which he got by his
sore troubles; for ‘the law of thy mouth,’ &c.
The text is a profession of his respect to the word, a profession
which containeth in it the very spirit of godliness, a speech that becometh only
such a man’s mouth as David was, one that is sincerely godly. Many will be ready
to make this profession, but other things do not suit; the profession of their mouths
is contradicted by the disposition of their hearts, and the course and tenor of
their lives. Observe here two things:—
1. The things compared.
2. The value and preference of the one above the other.
[1.] The things compared. On the one side there is the law of
God’s mouth; on the other, thousands of gold and silver.
[2.] The value and preference of the one above the other, it is
better to me, it is better in itself. There was reason for his esteem and choice.
Many will say it is better in itself, but David saith it is better to me. Let us
explain these circumstances as they are laid.
[1.] The things compared.
(1.) On the one side there is ‘the law of God’s mouth:’ it is
God’s own word, and we should be as sure of it as if we had heard him utter and
pronounce it with his own mouth, or had received it immediately by oracle from him. And indeed that is one way to raise
this esteem: 1 Thes. ii. 13, ‘Receiving it not as the word of men, but, as it is
in truth, the word of God, which worketh effectually in you that believe.’ In the
word we must consider two things—the authority of it, and the ministry of it. If
we consider the authority of it, so it cometh from God’s mouth; if we consider the
ministry of it, so it cometh by man’s mouth, for he speaketh to us by men: 2 Peter
i. 21, ‘Holy men spake as they were moved by the Holy Ghost.’ If we look to the
ministry only, and not to the authority, we are in danger to slight it; certainly
shall not profit by it. Many do so, as Samuel thought Eli called him, when it was
the Lord, 1 Sam. iii. 7, 8; but when we consider who is the author of it, then it
calleth for our reverence and regard.
(2.) On the other side, ‘thousands of gold and silver.’ Where
wealth is set out—(1.) By the species and kind of it—gold and silver; gold for hoarding
and portage, silver for present commerce. (2.) The quantity, ‘thousands,’ that is,
thousands of pieces, as that addition is used, Ps. lxviii. 30, ‘They shall submit
themselves with pieces of silver,’ or talents, as the Chaldee paraphrase expoundeth
it. ‘Money answereth all things,’ Eccles. x. 19. It can command all things in the
world, as the great instrument of commerce.
[2.] The value and preference of the one above the other, ‘it
is better,’ and it is ‘better to me.’ It is better in itself, that noteth the intrinsic
worth of the word; it is better to me, that implieth his own esteem and choice.
To say, in the general only, It is better, implieth but a speculative approbation,
which may be in carnal men: Rom. ii. 18, ‘And approvest the things that are more
excellent:’ but to say, It is better to me, implieth a practical esteem, which is
proper only to the regenerate. It is more dear, precious, and sweet to them than
the greatest treasure. Could we have such a holy affection to the word, and say
also, To me, and to me, we should thrive more in a course of godliness; for a man
is carried on powerfully by his choice and esteem, his actions are governed and
determined by it.
Doct. The word of God is dearer to a gracious heart than all the
riches in the world.
Let me bring proofs: Ps. xix. 10, ‘More to be desired are they
than gold, yea, than much fine gold.’ So speaking of spiritual wisdom, which is
only to be had by the word of God, he saith, Prov. iii. 14, ‘That the merchandise
thereof is better than the merchandise of silver, and the gain thereof than fine
gold.’ So Prov. viii. 11, ‘For wisdom is better than rubies, and all the things
which are to be desired are not to be compared with it.’ These expressions are frequently
used, because the greatest part of mankind are miserably bewitched with the desire
of riches; but God’s children are otherwise affected, they have a better treasure.
Let me prove two things:—
1. That the word of God, and the benefit we get by it, is better
than thousands of gold and silver.
2. That the children of God do so esteem it. Both must be proved;
the one to show the worth and excellency of the word, the other to show the gracious
disposition of the hearts of God’s children. There is no question but that if these things were well weighed, the
law of God’s mouth, and thousands of gold and silver, we should find there is a
great inequality between them; but all men have not a judgment to choose that which
is most worthy. Many take glass beads for jewels, and prefer toys and trifles before
a solid good. Gold and silver draw the hearts of all men to them, and their affections
blind their judgment; and then, though the weights be equal, if the balances be
not equal, wrong will be done. We do not weigh things with an equal balance, but
consider them with a prejudiced mind, and a heart biassed and prepossessed with
worldly inclinations.
First, then, for the things themselves; surely gold and silver,
which is digged out of the bowels of the earth, is not worthy to be compared with
the law that cometh out of the mouth of God. If you compare the nature, use, and
duration of these benefits that you have by the one and the other, you will see
a vast difference.
1. The nature. The notion of riches is abundance of valuable things.
Now there are true riches and counterfeit riches, which have but the resemblance
and show. The true riches is spoken of Luke xvi. 11, and is opposed to that mammon
and pelf which the world doteth upon. Grace giveth us the true riches and wealth.
It is good to state what are the true riches and the false. The more abundance of
truly valuable things a man hath, the more he hath of true riches. A child counteth
himself rich when he hath a great many pins and points and cherry-stones, for those
suit his childish age and fancy. A worldly man counteth himself rich when he hath
gold and silver in great store by him, or lands and heritages, or bills and bonds;
but a child of God counteth himself rich when he hath God for his portion, Christ
to his redeemer, and the Spirit for his guide, sanctifier, and comforter; which
is as much above a carnal man’s estate in the world as a carnal man’s estate is
above a child’s toys and trifles, yea, in finitely more. Well, then, surely the
word of God will make us rich, because it revealeth God to be our God, according
to our necessity and capacity: Ps. xvi. 5, 6, ‘The Lord is my portion: I have a
goodly heritage;’ and it revealeth unsearchable riches of grace in Christ, Eph,
ii. 1, iii. 8, pardon of sins, and life eternal. They that have Christ want nothing,
but are completely happy. So for the Spirit; what are all the riches of the world
to those treasures of knowledge, comfort, and holiness which we have by the Spirit!
What is in one evangelist, ‘He will give his Holy Spirit to them that ask him,’
Luke xi. 13, is in another, Mat. vii. 11, ‘He will give good things to them that
ask him.’ The Spirit is instead of all good things, so that the word is able to
enrich a man more than all the wealth of the world can. It giveth us abundance,
and abundance of better things; so that a man is not absolutely poor that wants
gold and silver, but he that wants the benefits which the word of God offereth and
conveyeth to us. Gold and silver are but one sort of riches, and but the lowest
and meanest sort You do not count a man poor if he have lands, though he hath not
ready-money; much less is a man poor if he hath gold, though he hath not silver.
So a Christian is not poor if he hath God and Christ and the Spirit, though he say,
with the apostle Peter, ‘Silver and gold have I none,’ Acts iii. 6. Angels are not poor though they have not flocks and herds and
yearly revenues; they have an excellency suitable to their natures. So a Christian
is not poor while he possesseth him who possesseth all things. But that I may not
seem only to say that the treasures of grace are the true riches, I shall prove
it by two arguments:—
[1.] That is the true riches which can buy and purchase all other
things, but all other things cannot buy and purchase it. Now all the riches in the
world cannot buy and purchase those benefits which the word offereth to us. They
cannot purchase the favour of God; ‘For what hope hath the hypocrite, if he hath
gained, when God comes to take away his soul?’ Job xvii. 8. Many a carnal wretch
doth not make a saving bargain of it; but be it so, he looketh for worldly gain
and hath it. What will this stead him when God puts the bond of the old covenant
in suit, and demandeth his soul from him? He is loath to resign it, but God will
have it: ‘What can he give in exchange for his soul?’ Money cannot purchase the
grace of the Redeemer: 1 Peter i. 18, ‘Ye are not redeemed with corruptible things;’
and Ps. xlix. 6-8, ‘The redemption of the soul is precious.’ Men would, if they could,
give a thousand worlds for the pardon of their sin, when they come to receive the
fruit of it; but all will not do: the wrath of God must be appeased, and the justice
of God satisfied, by another kind of ransom. They cannot purchase the grace of the
Spirit. Simon Magus would give money for the gifts of the Holy Ghost, but Peter
said to him, ‘Thy money perish with thee, because thou hast thought that the gift
of God may be purchased with money,’ Acts viii. 20. His request was base and carnal;
yet thus far it yieldeth a testimony to the truth in hand, that he thought the gift
of the Holy Ghost better than money, or else he would not have offered his money
for it; yea, the lowest and far less necessary gift than his sanctifying, guiding,
and comforting work. Well, then, all other things cannot purchase these benefits.
But, on the other side, these benefits procure all other things. Grace giveth us
an advantage in worldly things above others, for certainly ‘Man doth not live by
bread only,’ Mat. iv., and his life doth not lie in worldly abundance: the natural,
much more the sanctified and comfortable, use of the creatures dependeth on the
favour of God and his fatherly care and providence, which is assured to the heirs
of promise: Mat. vi. 33, ‘First seek the kingdom of God and his righteousness, and
these things shall be added;’ 1 Tim. iv. 8, ‘Godliness hath the promise of this
life and that which is to come;’ Prov. iii. 15, 16, Wealth is not to be compared
with wisdom; because ‘in her right hand is length of days, and in her left hand
riches and honour.’ A child of God that is obedient to the word hath more advantage
for the world than a wicked man hath: he hath a promise which the other hath not,
a warrant to cast his care upon God; he gets more by the want of worldly things
than a wicked man by the possession of them, for his want is sanctified, and worketh
for good.
[2.] The world cannot recompense and supply the want of that grace
we get by the word, but this can easily supply the want of the world. The worth
and value of things is known by this, what we can least want. Now there is no earthly
thing but may be so supplied as that its want should be better to us than its enjoyment. Sickness
may be better to us than health, because of experiences of grace, 2 Cor. xii. 10.
Poverty may be better than wealth, because we may be rich in grace, James i. 9;
so James ii. 5; so 1 Tim. vi. 6, ‘Godliness with contentment is great gain.’ Slender
provision with a contented heart is much better than a great deal more wealth. Godliness
can supply the room of wealth, but wealth cannot supply the room of godliness. If
the want of wealth helps us to an increase of grace and communion with God, it helpeth
us to that which is of higher and greater value than the enjoyment of wealth could
afford. But now, on the other side, the world will not give us a recompense for
the want of godliness: Mat. xvi. 26, ‘What is a man profited if he shall gain the
world and lose his soul?’ What shall be given to the party for that loss? His soul
is lost, not in a natural sense, but in a legal sense, forfeited to God’s justice.
We may please ourselves in our carnal choice for a while, but death bloweth away
all our vain conceits: Jer. xvii. 11, ‘At his latter end he shall be a fool.’ He
was a fool before all his lifetime, but now in the judgment and conviction of his
own conscience. His conscience shall rave at him, fool, madman I to hazard the love
of Christ for worldly things. These things cannot be recompensed by any other. What
poor rewards can the world yield you for the loss of Christ and heaven! Alas! then,
you lose your treasure, and have nothing to comfort you but rattles and baubles,
which will no more comfort us than fine flowers will a man going to execution. Thus
in the nature of riches.
2. Let us come to the use and end of these things, the use of
the law of God’s mouth, and the use of wealth. The use of wealth is to support and
maintain the present life and the bodily state during our pilgrimage and passage
through the world; but the use of the word is to guide and direct us in the way
to the blessedness of the world to come. The world supplieth our bodily necessities;
‘But the law of God is perfect, converting the soul,’ Ps. xix. 7. It discovereth
a man’s soul-misery and remedy, as it directeth to Christ, and enforceth our obedience
to God, and prescribeth a universal adherence to him and dependence on him. Our
souls are fallen off from God by sin into a most doleful state, and have no other
way of recovery than is prescribed in this blessed word of God. There are three
uses of the word of God, and they do all commend and endear it to our respects:—
[1.] It is the great means to sanctify and convey a divine principle
and nature in us; it is not only the rule, but the seed of the new life: 1 Peter
i. 23, ‘He hath begotten us, not by corruptible, but incorruptible seed,’ &c.; James
i. 18, ‘He hath begotten us by the word of truth;’ 2 Peter i. 4, ‘To us are given
great and precious promises, that we might be made partakers of the divine nature;’
John xvii. 17, ‘Sanctify them through thy truth; thy word is truth.’ All this is
said of the word: it is the means to sanctify us, the immortal seed, the beginning
of the new life, the divine nature to make us live after a godlike manner; therefore
it is ‘better than thousands of gold and silver.’ A child of God findeth a greater
treasure in one chapter of the Bible than worldly men in all their lands and honours
and large revenues. A poor Christian meeteth with more true gain in a sermon
than others can in their trades while they live. God begetteth him at first by the
word of truth, and giveth him there the supply of the Spirit; therefore ‘be swift
to hear,’ much in reading, and meditation day and night. Oh! there is the true treasure,
the pearl of price; there their souls become acquainted with God.
[2.] It directeth us and keepeth us from being carried away with
every deceit of sin: Ps. cxix. 105, ‘Thy word is a light unto my path, and a lamp
unto my feet.’ Here are directions for all cases: here is a general direction, it
is a light to our path; and showeth us what to do in particular actions, it is a
lamp to our feet. So ver. 133, ‘Order my steps in thy word, and let no iniquity
have dominion over me.’ It is the word prevents the reign of any one sin. To have
a sure rule to walk by in the midst of so many snares and temptations is a greater
favour than to enjoy the greatest affluence of worldly felicity.
[3.] It supporteth us in all our afflictions and extremities.
All the wealth in the world composed and put together cannot yield us that true
contentment and satisfaction which the word of God doth to the obedient soul. Wealth
cannot allay a grieved mind nor appease a wounded conscience. The word directeth
us where we may find rest for our souls: Jer. vi. 16, ‘Go ask for the good old way,
and you shall find rest for your souls.’ We lose ourselves in a maze of uncertainties
till we come to the word of God: Mat. xi. 28, ‘Come unto me, all ye that are weary
and heavy laden, and ye shall find rest for your souls.’ Here is ease for the great
wound and maim of nature. The great maim of nature is sin. Now where shall we have
a plaster for this sore, but only in the word of God? So for particular afflictions:
Rom. xv. 4, ‘That ye, through the patience and comfort of the scriptures, might
have hope.’ Comfort is the strengthening of the mind, or the fortifying the mind
when it is vexed and weakened with doubts, fears, and sorrows: ‘I had fainted in
my affliction unless thy word had quickened me,’ Ps. cxix. 50. The comforts of the
world appear and vanish in a moment, cannot firmly stay and revive the heart; every
blast of temptation scattereth them. Philosophy and natural reason cannot give us
true ground of comfort: that was it they aimed at, how to fortify the soul and keep
it quiet notwithstanding troubles in the flesh; but as they never understood the
true ground of misery, which is sin, so neither the true ground of comfort, which
is Christ. That which man offereth cannot come with such power and authority upon
the conscience as that which God offereth, and bare reason cannot have such an efficacy
as divine testimony and the law of God’s mouth. This moonlight rotteth before it
ripeneth fruits; but the word acquainteth us with Christ, who is the foundation
of comfort; with the Spirit, who is the efficient cause of comfort; with the promise
of heaven, which is the true matter of comfort; with faith, the great instrument
to receive it.
3. Let us look to the duration. There is a vanity and uncertainty
in all these outward things; they soon take the wing, and leave us in sorrow. If
they continue with us till death, then they have done all their work. Wealth may
bring you to the grave, but it can stead you no further; then wealth is gone, but
horror doth continue: Luke xvi. 24, ‘Son, in thy lifetime thou enjoyedst thy good things.’
These good things are only commensurate with life. Sometimes they do not last so
long; but when we must leave the world, and launch out to those unknown regions,
Job xxvii. 8, how miserable shall we be! Worldly comforts will fail us when we have
most need of them, as Jonah’s gourd when the sun scorched him. So in the hour of
death, what will bags of gold do then? But now, on the other side, wisdom is better
than gold and silver, because ‘with her are durable riches and righteousness,’ Prov.
viii. 18, 19; therefore ‘my fruit is better than gold, yea, than fine gold, and
my revenue than choice silver.’ If a man would labour for anything, labour for that
which is eternal, John vi. 27. No treasure can be compared to eternal life, and
this the word assureth us of.
Secondly, Let us now come to examine why the children of God value
it so.
1. Because they are enlightened by the Spirit, when others have
their eyes dazzled with external splendour, and their judgment corrupted by their
senses. It is not ignorance undoes the world so much as want of spiritual prudence.
Spiritual and heavenly things can only be seen in the light of the Spirit, without
which we can neither discern the truth or worth of them in order to choice: 1 Cor.
ii. 14, ‘The natural man receiveth not the things of the Spirit:’ and therefore,
till we have this illuminating and sanctifying light of the Spirit, we shall not
make a good choice for ourselves. Eph. i. 17, 18, the apostle prayeth, ‘That the
Lord would give you the spirit of wisdom and revelation; the eyes of your understanding
being enlightened, that ye may know what is the hope of his calling, and the riches
of the glory of his inheritance in the saints.’ That saving knowledge of divine mysteries
which causeth us to prefer and choose them above other things comes from the Spirit
of wisdom and revelation; otherwise, in seeing we see not. There is a perfect contradiction
many times between speculative and practical knowledge. The common wisdom and knowledge
of divine mysteries is a gift that cometh from the Spirit, much more the spiritual
discerning.
2. They are affected with their true necessities. Our real necessities
are the necessities of the soul. Bodily wants are more urging and pressing upon
us, but these are more dangerous; therefore gold and silver, which supplieth our
bodily necessities, is not so welcome to them as the law of God’s mouth, which provideth
a remedy for their soul-defects. How to be justified, how sanctified, is more than
what shall we eat and drink, and wherewith shall we be clothed. Usually soul-necessities
are overlooked; we regard them not, or conceit we are well already: Rev. iii. 17,
‘Thou thoughtest thou wast rich, and increased with goods, and hadst need of nothing:’
and then we have no relish for the offered remedy. The word of God is the offered
remedy to repair our collapsed state. The gospel is not only true, but worthy to
be embraced, 1 Tim. i. 15; but who will embrace it but the sensible sinner? for
it is offered as a remedy to the sick and deliverance to the captive: it is not
enough to see the excellency of things, but we must see our necessity of them. There
are two hindrances that prejudice our salvation—either the necessity and excellency of the gospel is not considered, or the truth and reality
of it is not believed.
3. They measure all things with respect not to this world but
the world to come. It is a high point of religion to do all things and regard all
things for eternal ends: 2 Cor. iv. 18, ‘Looking not to things seen, that are temporal,
but to the things which are not seen, which are eternal:’ making this our scope,
and doing all to this end. Gold and silver are the most valuable things in the world:
what cannot gold and silver buy in this world? But there is another world, and believers
look to things unseen. Within a while it will not be a pin to choose whether we
have enjoyed much or little of this world’s good things; but much will lie upon
this, whether we have obeyed God, and glorified God, and accepted of Christ. The
use of gold and silver ceaseth in the world to come: these things are not current
in Canaan, nor accounted of in our heavenly country; therefore money should be a
vile thing instead of grace. We can carry away none of these things with us when
we die, Eccles. v. 15; and surely that which hath no power to free us from death,
to comfort us in death, or go with us into another world after death, is no happiness
or solid tranquillity.
4. They have had trial and experience of the word, what a comfort
and support it hath been to them: 1 Peter ii. 2, 3, ‘As new-born babes desire the
sincere milk of the word, that ye may grow thereby; if so be ye have tasted that
the Lord is gracious.’ There is an appetite followeth the new nature, and makes
us desire spiritual food: Phil. i. 9, 10, ‘And this I pray, that ye may abound in
all knowledge and in all judgment, that ye may approve the things that are excellent.’
When the Spirit giveth us a taste of the goodness of those things offered in the
word of God, a taste of divine truth in our souls, when we find these comforts verified
in us, then we come to approve the things that are excellent above all other things:
Ps. cxix. 11, ‘Thy word have I hid in my heart, that I might not sin against thee.’
We never know the worth of the word till we come to make trial of it by practice
and experience. The pleasure of the word we find in practice, and the comfort and
support of it in deep afflictions. It is not so with the world; try it, and loathe
it; it is more in fancy than fruition, because the imperfections which formerly
lay hid are discovered; but the more intimately acquainted with the word of God,
the more we prize it; we see there is more to be gained there than in all the world
besides.
Use 1. To reprove and disprove those that prefer gold and silver
before the word of God. This is done by four sorts:—
1. This is grossly done by those that revolt from the profession
of the truth for the world’s sake: 2 Tim. iv. 10, ‘Demas hath forsaken us, and embraced
the present world:’ that betray the cause of religion, as Judas sold his master
for thirty pieces of silver; or by those who will transgress for a small hire. The
devil needeth not offer great things to them, when they will accept of less with
thanks; for two pence or three pence gain will profane the Sabbath or wrong their
neighbour. Is the law of God’s mouth dearer to them than gold and silver? Surely
no. They may flatter themselves with love to the word, but when they can violate
it for a trifle, for a pair of shoes, it is a sign that a little gain gotten by iniquity of traffic is sweeter
to them than all the comforts of the promise.
2. It is done by them that will not forsake anything for the word’s
sake but when they are put upon an apparent trial. Here is gold and silver, and
there the law of God’s mouth; what will you do? obey God, or comply with your interests?
You show your love by leaving the one rather than the other; as Moses ‘counted the
reproach of Christ better treasure than the riches of Egypt,’ Heb. xi. 26. Christ’s
worst is better than the world’s best. The Thessalonians showed their love when
they received the word in much affliction; but when you decline duty, and are loath
to hazard your interests, it is evident what you prefer. To some this may be a daily
temptation: If I should be conscionable in my calling, I should be poor; keep touch
and honesty in all things, it would turn to my loss. How many are discouraged from
the ways of God, and discharging a good conscience, by inconveniency!
3. This is also in part done by them who turn back upon the word
and ordinances of God for gain’s sake, and fix their residence there, where they
can neither enjoy God nor his people, nor the comfort of his ordinances; as merchants
who remove for traffic, and settle their abode there where the true religion is
not professed, it may be, suppressed with extreme rigour; especially when they send
youth thither, and novices and persons not grounded in the faith. This is like turning
a child loose among a company of contagious persons, or setting an empty pitcher
to crack before the fire. Commerce and traffic with infidels or persons of a false
religion is lawful; but to make our constant residence where there is no liberty
for reading and hearing the word of God, no liberty of worship and ordinances, cannot
be excused from sin. You make religion to stoop to gain. I will not urge so high
and heroical an instance as Moses: Heb. xi. 25, ‘Choosing rather to suffer afflictions
with the people of God, than enjoy the pleasures of sin for a season;’ but of a
Jew since the time of their degeneration. I have once and again read of one Rabbi
Joseph, who, being allured with the hope and call to a place of great gain, to teach
Hebrew where there was no synagogue, is said to have brought forth this scripture
for his answer and excuse, ‘The law of thy mouth is better to me than thousands
of gold and silver.’ Let us Christians remember it, and consider the pertinency
of it
4. It is more refinedly done by them who by earthly things are
drawn off from the pursuit of heavenly, and are night and day cumbered with much
serving, and never take time to refresh their souls with the pleasure of the word;
like Martha, cumbered about many things, while Mary sat at Jesus’ feet, and heard
his word, Luke x. Felix domus, saith Bernard, ubi Martha queritur de Maria—it is
a happy house where Martha complaineth of Mary. But alas! in most places it is otherwise;
religion is encroached upon, all remembrance of God and meditation of his word is
jostled out of doors by the cares of the world.
Use 2. To press us to make this profession seriously, heartily.
1. When we have wealth this profession should be made to draw
off the heart from it to better things. When our store is increased, our hearts
are apt to be enchanted with the love of these things: Ps. lxii. 10, ‘If riches
increase, set not your hearts upon them.’ Our hearts are very apt to be set upon the world; but we must remember this
is not the true treasure; there are other manner of riches that we should look after—to be rich towards God, lest I be a carnal fool, Luke xii. 21. Complacency in a
worldly portion is a sure sign of a worldly heart, more than greedy desire.
2. When we want wealth we should make this profession to induce
us to contentment. The good disciples had the Spirit; to Judas, as the bad one,
he gave the purse. If you have spiritual wisdom and knowledge, you have that which
is most excellent: James ii. 5, ‘God hath chosen the poor of the world to be rich
in faith.’
3. When we lose wealth for righteousness’ sake, we have that which
is better. The knowledge of a hated truth is better than to shine with the oppressor:
Prov. iii. 31, 32, ‘Envy not the oppressor, nor choose any of his ways: for the
froward is an abomination to the Lord; but his secret is with the righteous.’ You
have your losses exchanged for a greater good.
Use 3. Of trial. Let us examine ourselves and see what
esteem and account we have of the word of God. If any say that we are all ready
to profess that we esteem the word of God more than all riches, then let us
bring it off from words to deeds. Do you prefer obedience before gain? do you
seek after spiritual wisdom more than gain? Prov. iv. 7, ‘Wisdom is the
principal thing, therefore get wisdom; and with all thy getting, get
understanding.’ Is this your main business, to be wise to salvation? How many
afflict and torment themselves to get silver and gold, but how few to understand
and embrace God’s law! How little doth this esteem of the word control contrary
desires and affections!
SERMON LXXXI.
Thine hands have made me and fashioned me: give me understanding,
that I may learn thy commandments.—Ver. 73.
IN these words we have two things:—
1. The man of God’s argument, thy hands have made me and fashioned
me.
2. His request, give me understanding to keep thy commandments.
1. For his argument. He pleadeth as God’s creature. Man is God’s immediate workmanship, both as to his body and his soul. Some
apply the words, ‘Thy hands have made me,’ to the creation of the soul; and the
other words, ‘and fashioned me,’ to the creation of the body; but we need not be
so accurate. Both imply that he was wholly the work of God’s hand, a mere creature
of his framing, and a creature exactly made; so made that he was also fashioned,
‘fearfully and wonderfully made,’ Ps. cxxxix. 14. The structure of man’s body darts
a reverence and awe of God into the consciences of beholders; and he saith in the
15th verse, ‘I was curiously wrought:’ the Vulgar reads it
acupictus—painted as
with a needle. Man’s body is a curious piece of embroidery, that is to be seen in
the bones, veins, and arteries, that spread and run throughout the body; which consideration increaseth
the argument, not only as he was God’s work, but framed with a great deal of artifice.
2. Here is his request, ‘Give me understanding, that I may learn
thy commandments.’ In which he beggeth grace, that the faculty might be well disposed,
‘Give me understanding;’ and rightly exercised, ‘That I may learn thy commandments:’
that he might both know and keep his commandments. Surely he meaneth a saving knowledge:
and therefore, when the work of grace is expressed by knowledge, a theoretical and
notional knowledge is not understood, but that which is practical and operative;
such a knowledge as doth work such a change both in the inward and outward man,
as that mind, heart, and practice do express a conformity to God’s law. As Jer.
xxiv. 7, ‘I will give them a heart to know me, that I am the Lord; and they shall
be my people, and I will be their God; for they shall return to me with their whole
heart:’ that is, all the blessings of the covenant he expresseth by giving them
a heart to know him: they shall so know me as to acknowledge me for their God, and
carry themselves accordingly in dutiful obedience to me. I will regard them as their
God, and they shall regard me as my people. So when it is said, Col. iii. 10, that
‘the new man’ is ‘renewed in knowledge, after the image of him that created him,’
it is meant of a saving knowledge or acknowledgment of God, such as doth produce
a perfect conformity to his law in both the tables; it is such a knowledge as is
set out in righteousness; these are parallel expressions, Eph. iv. 24 Well, then,
this new nature David prayeth for, ‘Give me understanding;’ not as though he were
altogether a stranger to it, but as seeking further 1 degrees of it; such a spiritual
understanding of the will of God as might bring him into a more perfect and entire
submission there unto: ‘I am thy creature:’ let me be thy new creature; give me
a faculty so clearly renewed that I may know and keep thy commandments.
Doct. That as we are creatures, we are some way encouraged to
ask of God the grace of the new creature.
I shall draw forth the sense of the text and the doctrine in these
propositions.
1. That man was made by God, or is God’s immediate workman ship.
We have the first notice of it, Gen. i. 26, ‘Let us make man after our own image
and likeness.’ God put more respect upon him than upon the rest of the work of his
hands. His creation is expressed in other terms than were used before: ‘He said,
Let there be light, and it was light;’ ‘Let there be dry land,’ &c. But here God
speaketh as if he had called a consultation about it, ‘Let us make man:’ not as
if there were more difficulty, or as if creating power were at a nonplus, but to
show what special notice he taketh of us, and to point out the excellency which
he did stamp upon man in his creation beyond the rest of the creatures. There was
no creature but had some impress of God upon it, for everything which hath passed
his hand carrieth God’s signature and mark; it showeth that it came from a being
of infinite power and wisdom and goodness. But man hath his image and likeness stamped
upon him: there you may discern God’s track and footprint, but here his very face. In his first moulding
of him he would plainly and visibly discover himself. So again, when this making
of man is explained, Gen. ii. 7, ‘And the Lord God formed man of the dust of the
ground, and breathed into his nostrils the breath of life; and man became a living
soul.’ Before we read that man was created, here we see in what sort: his body was
framed with great art, though of base materials; a handful of dust did God enliven
and form into a beautiful frame. But for the frame within, he had a more excellent
and perfect soul than God gave to any other creature; by the union of both these,
man became a living soul. Heaven and earth were married in his person; the dust
of the earth and an immortal spirit, which is called the breath of God, were sweetly
linked and joined together, with a disposition and inclination to one another, the
soul to the body, and the body to the soul. When he had raised the walls of the
flesh, and built the house of the body with all its rooms, then he puts in a noble
and divine guest to dwell in it, and both make up one man.
2. The making of man now is the work of God, as well as the making
of the first man was. God’s hands did not only make and fashion Adam, but David.
He saith, ‘Thy hands have made me and fashioned me.’ The body of man is of God’s
framing: Ps. cxxxix. 15, 16, ‘My substance was not hid from thee, when I was made
in secret, and curiously wrought in the lowest parts of the earth: thine eyes did
see my substance, yet being imperfect; and in thy book all my members were written,
which in continuance were fashioned, when as yet there was none of them.’ Our bodies,
you see there, though the matter were propagated by our parents, yet his hands made
them and fashioned them. God is more our father than our natural parents are. Our
parents know not whether the child will be male or female, beautiful or deformed
cannot tell the number of the bones, muscles, veins, arteries: this God appointeth
and frameth with curious artifice; so that of all visible creatures, there is none
in any sort equalleth man in the curious composition of the body, whether we look
upon the beauty and majesty of his person, or take notice of the variety, nature,
and use of his several parts, with their composition and framing them together,
with a wonderful order and correspondence one to another, as if they had been described
by a model and platform set down in a book: so secretly and curiously was the matter
framed in passing through all the changes in the womb till it came to a perfect
formation. Then for the soul, God infuseth that: Eccles. xii. 7, ‘Then shall our
dust return to the earth as it was, and the spirit to God that gave it.’ God gave
the body too, but especially the spirit, because there he worketh singly and immediately;
therefore he is called ‘the Father of spirits.’ They do not run in the channel of
carnal generation or fleshly descent, Heb. xii. 9. So Zedekiah swore by ‘the God
that made his soul,’ Jer. xxxviii. 16. So Zech. xii. 1, ‘He formed the spirit of
man within him.’ The parent doth instrumentally produce man in respect of his body,
yet the soul is from God, and immediately created and infused into the body by him,
and being put into that dead lump of clay, doth animate and quicken it for the most
excellent employment.
3. Man, that was created by God, was created to serve him: ‘He
formed us from the womb to be his servants,’ as well as the first man, Isa. xlix.
5. Adam indeed was appointed for this use; all other creatures were made to serve
God, but man especially by the design of his creation: other things ultimately and
terminatively, but man immediately and nextly. God made all things for himself,
Prov. xvi. 4; and Rom. xi. 36, ‘For of him and through him are all things; to whom
be glory for ever, amen.’ Man is the mouth of the creation. Surely it is but reason
that God should have the use of all that he gave us; that the author of life and
being should have some glory by them; that he should dwell in the house he hath
set up: he that made it hath most right to use it; that we should ‘glorify him with
our bodies and souls, which are his,’ 1 Cor. vi. 20. Man is designed, engaged by
greater mercies, furnished with great abilities, as at first endowed with God’s
image; he hath faculties and capacities to know and glorify his creator. There are
natural instincts given to other things, or inclinations to those things which are
convenient to their own nature; but none of them are in a capacity to know what
they are, and have, and where they are: they cannot frame a notion of him who gave
them a being. Man is the mouth of the creation to speak for them: Ps. cxlv. 10,
‘All thy works praise thee, O Lord, and thy saints bless thee.’ He was made to love,
and serve, and glorify God. The divine image inclined him to obedience at first.
4. We are not now what God made us at first, but are strangely
disabled to serve him and please him: Eccles. vii. 29, ‘God made man upright, but
they have sought out many inventions:’ there is man’s original and his degeneration;
what he was once made, and how far now unmade and departed from his primitive estate;
his perfection by creation, and defection by sin: first made in a state of righteousness
without sin, and now in a state of sin and misery without grace; was created with
a holy disposition to enable and incline him to love, please, and obey God, but
now hath found out many inventions, put to his shifts. Man was not contented to
be at God’s finding, but would take his own course, and hath miserably shifted ever
since to patch up a sorry happiness. So Rom. iii. 23, ‘All have sinned, and are
come short of the glory of God.’ By glory of God is not meant his glorious reward,
but his glorious image. Image is called glory, 1 Cor. xi. 7, ‘It is said of the
man, that ‘he is the image and glory of God, as the woman is the glory of the man.’
So compare 2 Cor. iii. 18, ‘We beholding the glory of the Lord in a glass, &c. So
here, we are ‘come short of the glory of God,’ that is, his glorious image. Hence
it is that all our faculties are perverted, the mind is become blind and vain, the
will stubborn and perverse, conscience stupid, the affections pre-occupied and entangled,
and we find a manifest disproportion in all our faculties to things carnal and spiritual,
sinful and holy. In the understanding there is a sharpness of apprehension in carnal
things, but dull, slow, and blind in spiritual and heavenly things. Thoughts are
spent freely and unweariedly about the one, but there is a tediousness and barrenness
about the other; a will backward to what is good, but a strange bent and urging
to what is evil. In that which is good we need a spur, in evil a bridle. These things
persevere with us; but how fickle and changeable in any holy resolution!—the
memory slippery in what is good, but firm and strong in what is evil; the affections
quick, easily stirred, like tinder, catch fire at every spark;
but as to that which is good, they are like fire in green wood, hardly kept in with
much blowing. Again, our delight is soon moved by things pleasing to sense; a carnal
gust and savour is very natural to us, and rife with us, Rom. viii. 5, but averse
from the chiefest good, and everything that leadeth to it. Surely, then, we have
need to go to God and complain of corruption, sometimes under the notion of a blind
and dark mind, begging the illumination of the Spirit; some times under the notion
of a dead, hard heart, or an unpersuadable will, begging his inclining as well as
enlightening grace. Surely they are strangely hardened that do not see a need of
a spiritual understanding. Nay, God’s children, after grace received, though sanctified
betimes, yet halt of the old maim, dull in spirituals, alive and active in carnal
matters. Carnal and worldly men act more uniformly and suitably to their principles
than the children of God to theirs: Luke xvi. 8, ‘The children of this world are
wiser in their generation than the children of light:’ that is, more dexterous in
the course of affairs. Grace for the present worketh but a partial cure: we have
the advantage in matter of motive, we have better and higher things to mind; but
they have the advantage in matter of principle; their principles are unbroken, but
the principles of the best are mixed. We cannot do what we would in heavenly things;
there is the back-bias of corruption that turns us away; and therefore they need
to be instant with God to heal their souls; sometimes a blind mind, and sometimes
a distempered heart.
5. We must be new made and born again before we can be apt or
able to know or do the will of God; as Christ inferreth the necessity of regeneration
from the corruption of nature—he had been discoursing with Nicodemus—‘You cannot
enter into the kingdom of God; for that which is born of the flesh is flesh,’ John iii. 5, 6. Our souls naturally accommodate themselves to the flesh, and seek the
good of the flesh, and all our thoughts and care, and life, and love run that way.
Now, what was lost in Adam can only be recovered in Christ. It is not enough that
God’s hands have once made us and fashioned us, but there is a necessity of being
made and fashioned anew, of becoming ‘his workmanship in Christ Jesus,’ Eph. ii.
10; and so the words of the text may be interpreted in this sense: Thou hast made
me once; Lord, new make me: thy hands made me; O Lord, give me a new heart, that I
may obey thee. In the first birth God gave us a natural understanding; in the second,
a spiritual understanding, that we may learn his commandments; first that we may
be good, and then do good. The first birth gave us the natural faculty, the second,
the grace, or those divine qualities which were lost by Adam’s sin. Better never
been born, unless born again; better be a beast than a man, if the Lord give us
not the knowledge of himself in Christ. The beasts, when they die, their misery
and happiness dieth with them, death puts an end to their pain and pleasure; but,
we that have reason and conscience to foresee the end and know the way, enter into
perfect happiness or misery at death. Unless the Lord sanctify this reason, and
give us a heart to know him in Christ, and choose that which is good,
man is but a higher kind of beast, a wiser sort of beast, Ps. xlix. 12; for his
soul is only employed to cater for the body, and his reason is prostituted to sense;
the beast rides the man. We are not distinguished from the brutes by our senses,
but our understanding and our reason. But in a carnal man, the soul is a kind of
sense; it is wholly employed about the animal life. There is not a more brutish
creature in the world than a worldly wicked man. Well, then, David had need to pray,
Lord, thou hast given me reason; give me the knowledge of thyself and thy blessed
will.
6. When we seek this grace, or any degree of it, it is a proper
argument to urge that we are God’s creatures. So doth David here. I am now come
to my very business, and therefore I shall a little show how far creation is pleadable,
and may any way encourage us to ask spiritual understanding and renewing grace.
[1.] In the general, I shall lay down this: It is a good way of
reasoning with God to ask another gift because we have received one already. It
is not a good way of reasoning with man, because he wastes by giving; but a good
way with God, and that upon a double account. Partly because in some cases
Deus donando debet—God by giving doth in effect bind himself to give more; as by giving
life, to give food; by giving a body, to give raiment, Mat. vi. 25. God, by bending
such a creature into the world, chargeth his providence to maintain him, as long
as he will use him for his glory. God loveth to crown his own gifts: Zech. iii.
2, ‘Is not this a brand plucked out of the burnings?’ The thing pleaded there is,
was not this a brand plucked out of the fire? One mercy is pleaded to obtain another
mercy. So God bindeth himself to give perseverance, 2 Cor. i. 10; but this is not
the case here; for by giving common benefits he doth not bind himself to give saving
graces. And partly, too, because he doth not waste by giving: ‘His mercy endureth
for ever.” The same reason is given for all those mercies, Ps. cxxxvi.; why the
Lord chose a church, maintaineth his church, giveth daily bread: ‘His mercy endureth
for ever.’ God is where he was at first: ‘He giveth liberally, and upbraideth not,’
James i. 5. He doth not say, I have given already. Now, a former common mercy showeth
God’s readiness and freeness to give; the inclination to do good still abideth with
him; he is as ready and as free to give still; daily bread: ‘His mercy endureth
for ever:’ spiritual wisdom: ‘His mercy endureth for ever.’ Indeed, the giving of
daily bread doth not necessarily bind God to give spiritual wisdom; but that which
is not a sure ground to expect may be a probable encouragement to ask. And learn
this, that though nothing can satisfy unbelief, yet faith can pick arguments out
of anything, and make use of the most common benefits of creation to strengthen
itself.
[2.] God beareth much affection to man as he is his creature and
the work of his hands; and the saints plead it when they would be spared and when
they would be saved. As Job, chap. x. 3, ‘Is it good unto thee that thou shouldest
oppress, that thou shouldest despise the work of thine hands?’ So ver. 8 of that
chapter, ‘Thy hands have made me and fashioned me, and yet thou dost destroy ma’
The sum and effect of these pleas is, it is strange that God should
despise his own workmanship, especially a piece of such excellency as man is. Surely
God is the readier to do good to man because he is the work of his hands. We see
artificers, when they have made an excellent work, they are very chary and tender
of it, and will not destroy it and break it in pieces. An instinct of nature teacheth
us to love that which is our own by natural production; so it is an argument moving
the Lord to much compassion to tell him that we are his workman ship: Isa. lxiv.
8, 9, ‘But now, O Lord, thou art our father; we are the clay, thou art our potter;
we are all the work of thine hands: be not wroth with us very sore, O Lord.’ This
raiseth in us some hope of speeding and prevailing with God. The words of the text
are emphatical, made and fashioned. God hath bestowed much care upon us to make
and fashion us, and therefore he will pity us and spare us: Job xiv. 15, ‘Thou shalt
call, and I will answer thee; thou wilt have a desire to the work of thine hands.’
All these places show there is an argument in it that may raise our faith when other
arguments fail.
[3.] Creation implieth some hope, because God forsaketh none but
those who forsake him first. He might destroy us for our original sin, as we destroy
serpents of a venomous nature before they have actually done any harm. Though man
hath lost his goodness, God hath not. Every one of us in person doth actually break
with God before he breaketh with us: 2 Chron. xv. 2, ‘If ye forsake him, he will
forsake you.’ 1 Chron. xxviii. 9, David telleth Solomon, ‘If thou forsake him, he
will cast thee off for ever:’ he will not acknowledge thee. Take this rightly: that
God giveth grace to any is his goodness; that to one more than another, is his distinguishing
and elective love; that he denieth grace to any, is along of themselves, chargeable
upon the creature, who abuse that common grace which, if improved, might have made
them better; yea, though all deserve to be denied the grace of the Redeemer, yet
it is not denied till after many wilful refusals, and by gross impenitency we turn
the back upon God, when we will not implore our Creator’s bounty, but obstinately
refuse it.
[4.] Seeing God is our creator, and the end of our creation is
to serve God, we may the more confidently ask the grace which is necessary to enable
us to serve him, that the same creating mercy which layeth on the obligation may
help to discharge the debt. God is no Pharaoh, to require brick and give no straw,
to appoint work and not to provide grace. Though he hath not absolutely promised
to every individual person converting grace, yet he hath appointed certain means
for the ungodly which they are bound to use in order to conversion; and if we consider
the goodness of God, and the nature of those means, it is a great encouragement.
Surely the assistances of grace are always ready: Mat. xxii. 5, ‘Come to the feast,
all things are ready.’ None can tax him of backwardness. So our Saviour taxes the
Jews: Mat. xxiii. 37, ‘I would have gathered thee as a hen gathereth her chickens
under her wing, but ye would not.’ When did God ever fail the waiting soul, or put
away the creature that sought after grace to serve him? He is often beforehand with
us, never behindhand; and we grossly and heinously forfeit all our means and helps
before we lose them.
[5.] There is encouragement to faith a pari, from the resemblance
and likeness that is between his making us at first and his new-making of us in
Jesus Christ. It is called a creation, Eph. ii. 10; Eph. iv. 24, ‘The new man, which
after God is created,’ &c.; 2 Cor. iv. 6, ‘God, who commanded the light to shine
out of darkness, hath shined into our hearts.’ The author is the same God to whom
it belongeth to create. We have the human nature from him, and can have it from
no other, much less can we have the divine nature from any other but him, Ps. li.
5, or else we should not have it at all. It is not implanted in our nature, or attainable
by any industry of ours: ‘It is not of him that willeth, or of him that runneth,’
Rom. ix. 16, but the immediate work of God; it is the work of his omnipotency. So
dead and indisposed are we by nature to holiness and grace, that no less than creating
power is required to work it in us. Besides, we were created freely, without any
merit of ours; so we expect from the same goodness such saving knowledge as may
change our hearts. There is this double encouragement—there is God’s omnipotent
power, and his free giving us his image at first, Rom. iv. 17.
[6.] If we consider the manner of pleading, and the good frame
of heart implied in the pleader, we may better understand the cogency of the argument;
and though the argument itself doth not necessarily infer the help of grace, yet
the manner of pleading showeth some preparative work of grace, and such meet the
Lord in the stated order of commerce between him and his creatures, and shall receive
his blessing. And then the argument will be strong in this petition, ‘Give understanding,
that I may learn thy commandments.’ Here are many things implied, such as are wrought
by God in those to whom God will vouchsafe the grace.
(1.) An acknowledgment of the debt, that man, being God’s creature,
is obliged to serve him; as he was not made by himself, so not for himself; and
should no more cease from intending God as an end, than he can cease from depending
on God as a principle. Now, it is long ere we are brought to this. You know how
the rebels are described and set out, Ps. xii. 4, ‘Our tongues are our own; who
is lord over us?’ Now God hath gained one great end with us when we are sensible
of our obligation to him, and are brought to acknowledge the debt, and that love,
duty, and service we owe to him. Wherefore doth God press duty upon carnal men,
who are no way competent or able to perform it? Divines tell us, to demand his right,
as a creditor doth of a prodigal debtor, and to make us sensible that we stand bound
to God in the debt of obedience.
(2.) Here is a will to pay, or a heart set upon service and obedience;
for this is a speech becoming one heartily devoted to God, ‘Thy hands have made
me,’ &c. He would willingly return to his creator’s service, and glorify him with
what was made by him: I acknowledge that I am obliged, as I am the work of thine
hands, to live in a faithful obedience to thee; Lord, I give up myself to this work.
Mark, this is a good spirit; he doth not beg his own comfort, but ability for ser
vice, that he might so know his master’s will as to do it. Now this is repentance
towards God, when we are heartily willing to return to our duty more than to our
comfort, Acts ii. 21; there is more hope of that soul that rather seeketh obedience than comfort, and where there
is a resolved will and purpose to devote ourselves to the Lord, to please him, and
serve him. This was God’s end in his new covenant grace, and Christ’s end in redemption,
to restore us to obedience as well as to favour, and put us into a capacity of service
again: Heb. ix. 14, ‘Purge our consciences from dead works to serve the living God;’
1 Peter ii. 24, ‘Who his own self bare our sins in his body on the tree, that we,
being dead to sin, might live unto righteousness.’ He died to weaken the love of
sin in our hearts, and to advance the life and power of grace and righteousness.
(3.) There is implied in it a confession of impotency, that God
cannot be glorified and served by him unless he be renewed and strengthened by grace;
not by him as a creature till he be made a new creature, or have renewed influences
of grace from him. God permitted the lapse and fall of mankind, that they may come
to him as needy creatures, and take all out of his hands. Man’s great error, which
occasioned his fall, was that he would live alone apart from God, be sufficient
to his own happiness. We greedily caught at that word, ‘Ye shall be as gods,’ Gen.
iii. 5. The meaning was, not in a blessed conformity, but a cursed self-sufficiency.
Man would be his own god, desired to have his stock in his own hands, and would
be no more at God’s finding: Gen. iii. 22, ‘The man is become as one of us,’ to live
as an independent being. Well, then, to cure this, God would reduce him to an utter
necessity, that he might bring him to an entire dependence, and might come as a
beggarly indigent creature, expecting all from God, putting no confidence in his
own righteousness for his justification, nor natural power and strength for sanctification:
Gal. ii. 19, ‘I through the law am dead to the law, that I might live unto God.’
The rigorous exaction of perfect obedience under the hazard of the curse of the
law maketh them dead to the law; the curse of the law puts them so hard to it, that
they are forced to fly to Christ to be freed from condemnation; and the spiritual
nature of the law, as it is a rule of obedience, driveth them to see there is nothing
in themselves tending to righteousness, and holiness, to the glory of God, without
the power of his Spirit: they that ‘serve in the newness of the spirit,’ Rom. vii.
6. God bringeth us at last to this: Mat. xix. 26, ‘With men it is impossible, but
with God all things are possible.’ Well, then, when we are brought to see our impotency,
we are at a good pass, and lie obvious to his grace.
(4.) It implies an earnest desire after grace; and that is a good
frame of heart, when not satisfied with common benefits. David was not satisfied
with his natural being, but seeketh after a spiritual being. What is that he prayeth
so earnestly for, but an enlightened mind and a renewed heart, and all that he might
be obedient to God? Thus we are more fitted to receive grace. A conscience of our
duty is a great matter in fallen man, who is turned rebel against God and a traitor
to his maker, who is impatient and self-willed, and all for casting off the yoke,
Ps. ii. 3. Well, to have a heart set upon duty and obedience, that is the next step;
the third was a sense of impotency; now this fourth a desire of grace: such the
Lord hath promised to satisfy, Mat. v. 6. These open unto God, and are ready to
take in his grace. Come as creatures earnestly desiring to do your creator’s will, and
in the best manner, and will God refuse you? Because I am thy creature, teach me
to serve thee, who art my creator.
(5.) There is one thing more in this plea, a persuasion of God’s
goodness to his creatures. This is the very ground and reason why this plea is used:
Pa cxlv. 9, ‘The Lord is good to all, and his tender mercies are over all his works.’
There is a great deal of fatherly care and mercy to his creatures, till by their
impenitency, persisted in against the means of grace, they render themselves incapable
of it The first battery which Satan laid to man’s heart tended to undermine the
sense of God’s goodness to the creature, as if God were envious: Gen. iii. 5, ‘Doth
not God know that in the day ye eat thereof;’ as if God envied their happiness:
this the devil would instil. To have good thoughts of God is a great means to reduce
us and bring us back again to him. We frighten ourselves away from him by entertaining
needless jealousies of him, as if he sought our destruction, or delighted in it
Surely he will not destroy a poor soul that lieth submissively at his feet, and
is grieved he can no better please him and serve him. The man that had hard thoughts
of God neglected his duty: Mat. xxv. 24, 25, ‘I knew thou wast an austere master,
therefore I hid my talent in a napkin;’ that is the legalism and carnal bondage
that is in us, which makes us full of jealousies of God, and doth mightily hinder
and obstruct our duty.
Use. The use is to press you to come to God as creatures, to beg
relief and help for your souls: this will be of use to us in many cases.
1. To the scrupulous, who are upon regenerating, that are not
sure that the work of grace is wrought in them. You cannot call God Father by the
spirit of adoption; yet own him as a creator. Come to him as one that formed you:
your desire is to return to him.
2. It is of use to believers when under desertions, and God appeareth
against them in a way of wrath, and all God’s dispensations seem to speak nothing
but wrath: yet come to him as the creator. Lord, ‘we are the work of thy hands.’
If you cannot plead the covenant of Abraham, which was made with believers, plead
the covenant of Noah, which was made with man and all creatures: Isa. liv. 9, ‘For
this is as the waters of Noah unto me; for as I have sworn that the waters of Noah
should no more go over the earth, so have I sworn that I would not be wroth with
thee, nor rebuke thee;’ there may be a great storm, but no deluge. When all is wrath
to a poor soul, let it come to him in the covenant of Noah.
3. It will be of use in pleading for grace for your children,
who are as yet, it may be, graceless and disobedient: ‘Thy hands have made and fashioned
them.’ Desire him to renew his image upon them by the spirit of grace.
In short, the sum of all is, here is encouragement: God is good
to all his creatures, especially to man, most especially to man seeking after him,
and seeking after him for grace, that we and ours may obey him, and do him better
service than ever yet we have done.
SERMON LXXXII.
They that fear thee will be glad when they see me; because I have
hoped in thy word.—Ver. 74.
THIS verse containeth two things:—
1. The respect of the faithful to David, they that fear thee
will
be glad when they see me.
2. The reason of this respect, because I have hoped in thy word.
First, The respect of God’s faithful servants to David, and there take notice of the character by which God’s servants are described,
‘They that fear thee;’ then their respect to David, they ‘will be glad when they
see me;’ which may bear a double sense.
1. How comfortable it is for the heirs of promise to see one another,
or meet together! Aspectus boni viri delectat—the very look of a good man is delightful;
it is a pleasure to converse with those that are careful to please God, and awe-ful
to offend him.
2. How much affected they are with one another’s mercies: ‘They
will be glad to see me,’ who have obtained an event answerable to my hope; they
shall come and look upon me as a monument and spectacle of the mercy and truth
of God. This sense I prefer, though not excluding the other. But what mercy had
he received? The context seemeth to carry it for grace to obey God’s commandments;
that was the prayer immediately preceding, to be ‘instructed and taught in God’s
law,’ ver. 73. Now they will rejoice to see my holy behaviour, how I have profited
and glorified God in that behalf. The Hebrew writers render the reason, Because
then I shall be able to instruct them in those statutes, when they shall see me,
their king, study the law of God. It may be expounded of any other blessing or benefit
God hath given according to his hope; and I rather understand it thus: they will
be glad to see him sustained, supported, and borne out in his troubles and sufferings;
they will be glad when they shall see in me a notable example of the fruit of hoping
in thy grace, and this hope leaveth not ashamed.
Secondly, The reason is, ‘Because I hoped in thy word:’ and there
compare this with the first clause. God’s children are described to be those that
fear God, and David is described to be one that hopes in his word. Both together
make up a good character and description of the Lord’s people; they are such as
fear God and hope in his word. They are elsewhere coupled: Ps. xxxiii. 18, ‘Behold
the eye of the Lord is upon them that fear him, that hope in his mercy:’ and Ps.
cxlvii. 11, ‘The Lord takes pleasure in them that fear him, that hope in his mercy.’
A sincere Christian is known by both these; a fear of God, or a constant obedience
to his commands, and an affiance, trust, and dependence upon his mercies. Oh, how
sweetly are both these coupled; a uniform sincere obedience to him, and an unshaken
constant reliance on his mercy and goodness! The whole perfection of the Christian
life is comprised in these two—believing God and fearing him, trusting in his mercy
and fearing his name; the one maketh us careful in avoiding sin, the other diligent
to follow after righteousness; the one is a bridle from sin and temptations, the other
a spur to our duties. Fear is our curb, and hope our motive and encouragement; the
one respects our duty, the other our comfort; the one allayeth the other. God is
so to be feared, as also to be trusted; so to be trusted, as also to be feared.
And as we must not suffer our fear to degenerate into legal bondage, but hope in
his mercy; so our trust must not degenerate into carnal sloth and wantonness, but
so hope in his word as to fear his name. Well, then, such as both believe in God
and fear to offend him are the only men who are acceptable to God and his people.
God will take pleasure in them, and they take pleasure in one another: ‘They that
fear thee will be glad when they see me.’ The first part of the character, ‘They
that fear thee:’ the fear of God is an excellent grace, a strong bridle to hold
the soul from sin; not that servile, but filial and child-like fear, that is afraid
to sin
against God or break his laws: Prov. xxviii. 14, ‘Blessed is the man that feareth
always;’ this grace should always bear rule in our hearts: 1 Peter i. 17, ‘Pass
the time of your sojourning in fear:’ our whole course must be carried on under
the conduct of this grace. Look, as the fear of man is a bridle upon the beasts
to keep them from hurting man, Gen. ix. 2, ‘The fear and dread of you shall be upon
every beast of the earth:’ so when the fear of God is rooted in our hearts, we are
kept from disobeying and dishonouring God. Joseph is an instance of the power of
this holy fear: Gen. xxxix. 9, ‘How shall I do this great wickedness, and sin against
God?’ Secondly, the other character, ‘I hope in thy word:’ a Christian liveth by
faith, whereas the brutish worldling liveth by sense; the one liveth by bread only, the other by the word of God; the one is a higher sort of beast, the other
is a kind of earthly angel, for he liveth with God, and dwelleth with God, and expecteth
all out of God’s hands: Ps. cxxx. 5, ‘I wait for the Lord, my soul doth wait, and
in his word do I hope:’ there is his charter and inheritance, and his solace and
support; he fetcheth all from the word. Both these graces, as they are very acceptable
unto God, so are they most lovely and beautiful to behold by men; to be among the
company of them that fear God, and hope in his word, is the most pleasant thing
to a gracious heart that car* be; for while others are taken up about toys and trifles,
they are taken up about the only serious matters. If Balaam was constrained to say
of God’s people, ‘How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!’
oh, how pleasant is it much more to the people of God, to see one another, to come
among them that fear God, and are loath to offend him, and also that hope in his
word! They can speak of the life of faith, and blessedness to come, and take off
the veil of the creature, and are mainly taken up with another world; their business
is not to offend God here, and hope fully to enjoy him hereafter: Rom. i. 12, ‘Comforted
by the mutual faith both of you and me.’
Doct. That God’s mercies bestowed upon some of his children should
be and are an occasion of joy and comfort to all the rest. When David was a pattern
of God’s gracious help and deliverance, he saith, ‘They that fear thee will be glad
when they see me.’ I shall give you some scriptures: Ps. cxlii. 7, ‘The righteous
shall compass me about, for thou shalt deal bountifully with me.’ When any one of God’s children are delivered, all the rest flock about him, to
assist and join in thanksgiving, and to help one another to praise the Lord. So
Ps. xxxiv. 2, ‘My soul shall make her boast in the Lord; the humble shall hear thereof
and be glad:’ that God had preserved and reserved David still. So Ps. lxiv. 10,
‘The righteous shall be glad in the Lord and trust in him, and the upright in heart
shall glory:’ that is, when David was delivered, when God had showed mercy to him,
then all the upright would come, and make their own profit and advantage by such
an experience and deliverance.
The reasons of the point.
1. They are all members of one body, they are all called into
one body, and the good and evil of one member is common to the whole. This reason
is rendered by the apostle: 1 Cor. xii. 25, 26, ‘But that the members should have
the same care one for another. And whether one member suffer, all the members suffer
with it; or one member be honoured, all the rest rejoice with it;’ ver. 27, ‘Now
ye are the body of Christ, and members in particular.’ The meaning of that place
is, that the church altogether is the body of Christ, and every several person a
member, and every member should be as solicitous for one another as for itself;
they have the same common interests and concernments, whether of suffering or rejoicing.
You know in the natural body, when the toe is trode on, the tongue crieth out, You
have hurt me. We are concerned in the good or ill of our fellow-members; their joy
is joy to us, and their sorrow sorrow to us: to this sense some expound that place,
Heb. xiii. 3, ‘Remember them that are in bonds, as bound with them, and them
that suffer adversity, as being yourselves also in the body.’ Some understand it
of Christ’s mystical body; when they suffer, our souls are bound with them. But
I think it bears another sense there: to be ‘in the body’ is to be in the flesh,
during which state we are liable to many vexations and miseries; and therefore,
if God doth so order it that the whole body, or all the members of the church,
should not be afflicted at one time, but whilst some are afflicted others are
free, and when we are not involved by passion there may be compassion. While we
are in the body we are obnoxious to the same adversities, and should pity and
comfort them as ourselves, and use all means to do 4hem good; but if it be not
the truth of the place, yet it is a truth, the more any partake of the spiritual
life the stronger is spiritual sympathy: they ‘rejoice with them that rejoice,
and mourn with them that mourn,’ Rom. xii. 15;
are bound with them that are in bonds, and enlarged with them that are enlarged.
One part of us is in bonds when they are in bonds, one part of us is enlarged when
they are enlarged; still we should have common interests and affections with our
brethren; and for those that fear God to be selfish and senseless of the condition
of others, it is a kind of self-excommunication, or an implicit renouncing the body:
because we are in the body, we should be affected as they are. Look, as there was
the same spirit in Ezekiel’s vision in the living creatures and the wheels, 1 say
the same spirit was in both; when one moved the other moved: so there is the same
spirit in Christ’s mystical body. We should be affected as they are; it is a kind
of depriving ourselves of the privileges of the mystical body if we are not.
2. It is for the honour and glory of God; God hath most glory
when praised by many. Therefore they flock together, 2 Cor. i. 11, ‘That for the
gift bestowed upon us by the means of many persons, thanks may be given by many
in our behalf.’ God loveth to have us act with joint consent both in prayer and
praise, because he would interest us in one another’s mercies and comforts, and
so knit our hearts together in more holy love. Prayers made by many are mighty with
God—when we come to God with many supplicants, make up a great party to besiege
heaven: so praises rendered by many are the more honourable to God, and acceptable
with him: 2 Cor. iv. 15, ‘That the abundant grace might, through the thanksgiving
of many, redound to the glory of God.’ When many are engaged, and many are affected
with it, God’s glory is the more diffused, the revenue of the crown of heaven increased.
One string maketh no music; when there are many, and all in tune, there is harmony.
There are three things in it—many righteous persons, and joining together with one
spirit in the same work, then the Lord hath more honour than he could have in a
single person. In heaven God is praised in concert; we are brought all together,
that we may make one body and congregation to laud, and praise, and serve God for
evermore: so here, they that fear God and hope in his mercy, they often flock together
to congratulate and join in thanksgiving for the mercies which any one of them hath
received. When Christ was born there was a whole concert of angels: Luke ii. 13,
‘A multitude of the heavenly host praising God, saying, Glory to God on high, on
earth peace, good-will towards men.’ It is a kind of heaven upon earth when all
the people of God are led by one spirit to praise and glorify God: a closet prayer
or thanksgiving is not so honourable as that of the congregation.
3. It is for the profit and comfort of all; partly because by
this means they come to understand one another’s experiences for their mutual support
and edification. What God is to one that feareth him, he is to all that fear him
sincerely, affected to them all; therefore the goodness of God to one believer bringeth
joy and comfort to all the rest. They are spectacles and monuments of mercy for
the saints to look upon, that they may learn thereby to depend upon God. Look, as
in converting Paul, a persecutor, the apostle saith, 1 Tim. i. 16, ‘Christ did show
forth all long-suffering in me, for a pattern to them that should after believe
on him,’ in pardoning so great a sinner, in saving such a distressed soul, to invite
others to Christ; so in all other cases, when God delivereth one, he inviteth others
to the same hope; they are precedents of mercy to the rest, as David implieth here
they would be encouraged by his example cheerfully to expect the same deliverance
from God. In the example of one sufferer there is a pawn given to all the rest;
it is for the edification and encouragement of others to be acquainted with our
experiences of God’s mercy to us: Ps. lxvi. 16, ‘Come near, all ye that fear God,
and I will declare what he hath done for my soul;’ all are concerned, for they have
the same necessities, have interest in the same God, the same promises, the same
mediator, and the same covenant; so that to be acquainted with the passages of divine
providence towards others is a great help to teach us more of God, that we may learn
to magnify his power. And partly by this means their hearts are more knit
to one another in spiritual love; when they pray for one another as for their own
souls, and rejoice as in their own deliverance, it maintaineth unity among us. God
loveth to pleasure many of his children at once, and to interest them in the same
mercy; and so we receive the mercy others intercede for, and give thanks for it.
Love in the spirit is seen in praying and praising God for one another. And partly,
too, because it doth oblige us to more frequent acts of worship; we can never want
an errand to the throne of grace, or an opportunity of worship for ourselves or
others, to pray with them, or to offer praise with them and for them.
4. Joy is communicative; mourning apart is good: Peter ‘went out
and wept bitterly,’ Mat. xxvi. 75. And Jeremiah saith, when he would weep for the
people, Jer. xiii. 17, ‘My soul shall weep in secret places for your pride;’ and
Zech. xii. 12, 13, ‘They shall mourn every family apart, the family of the house
of David apart, and their wives apart,’ &c. Sorrow affecteth solitude and retiredness,
where no eye seeth but God’s; but joy doth best in company and in consort, as the
Woman called her neighbours to rejoice with her, Luke xv., because she bad found
the lost groat. So we must stir up one another to rejoice in God. Besides, mercies
may be told to many, but not our griefs; therefore the godly will be flocking together
to help them in praises as well as prayers. It is not only commendable to beg their
help in prayer, but we should call upon them to praise God with us: Ps. xxxiv. 3,
‘O magnify the Lord with me, and let us exalt his name together.’ We are bound to
be witnesses of one another’s thankfulness, and to assist one another in the praises
of God.
Use. Information of five things:—
1. It showeth us the lawfulness, yea, the conveniency, yea, in
some sort, the necessity, of public thanksgiving for private mercies. It is lawful;
we read of paying vows in the great congregation, Ps. xxii. 22, xl. 9. It is highly
convenient and useful, partly that the people of God may flock together, and make
a crown of praise for God: Ps. xxii. 3, ‘He inhabiteth the praises of Israel;’ he
delighteth to be in the midst of his people when they praise him. And partly that
by the thankfulness of others we may be quickened to remember our own mercies, as
one bird sets all the flock a-chirping. And partly that we may quicken others by
our help; and partly to show a Christ-like love to them, by being affected with
their miseries, and rejoicing in their mercies. Well, these things should quicken
us to join with others in their thanksgiving for their private mercies, so to raise
a spiritual affection in us in the performance of those duties. And as it is lawful,
so it is necessary; other men’s mercies may be our mercies as well as theirs; you
are concerned in the mercy if you have prayed for it. We are to love God for hearing
our prayers for others as well as ourselves. Eli gave thanks and solemnly worshipped
God for Hannah’s sake, because he had before prayed for her, and therefore praised
God for her, who had heard his prayers in her behalf: compare 1 Sam. i. 28. When
Hannah told him what the Lord had done, Eli falls a worshipping the Lord; he had
prayed for her before in ver. 7, ‘The Lord grant thee thy petition which thou askest
of him.’ Every answer of prayer is a new proof or fresh experience of God’s
love and special respect to us; it is a sign that God regardeth us and is mindful
of us, nay, it is a sign of God’s favour, when he will not only hear us for ourselves,
but for others also. If a man come to a king, he will say, If you had asked for
yourself I would have granted you; it is a special honour to intercede for others,
which God putteth upon his choice servants: Gen. xx. 7, ‘Abraham shall pray for
thee, and thou shalt live;’ Job xlii. 8, ‘My servant Job shall pray for you, and
him will I accept.’ God will hear his servants for others when he will not hear
them for themselves. If our prayers had returned into our own bosoms, as David’s
for his enemies, Ps. xxxv. 13; if God as an answer had given you only the comfort
of the discharge of your duty: Luke x. 6, ‘If they be not worthy, your peace shall
return to you again:’ this were matter of praise, much more now the mercy is obtained.
All this is spoken to show that there should be more life and spiritual affection
in those duties which we perform in the behalf of others.
2. It informeth us of the excellency of communion of saints; there
is such a fellowship and communion between all the members of Christ’s mystical
body, that they mourn together, and rejoice together; the grace vouchsafed to one
is cause of rejoicing to all the rest; they drive on a joint trade for heaven, and
rejoice in one another’s comforts as if they were their own, in one another’s gifts
and graces as if they were their own, in one another’s supports and deliverances
as if they were their own. We read of joy in heaven at the conversion of sinners;
they rejoice at our welfare, praising and lauding God; so there is also joy on earth
when any spiritual benefit is imparted; if any be gotten to a godlike nature, they
give thanks to God: ‘They that fear thee will be glad when they see me;’ Acts iv.
32, ‘The multitude of them that believed were of one heart and of one soul;’ there
was a great multitude, many thousand souls. Here was the primitive simplicity, the
Christians were so united as if they had but one heart and soul among them; and
it was a usual saying, Aspice ut se mutuo diligunt Christiani—see how the Christians
love one another. It was otherwise afterwards; no wild beasts are so fierce to one
another as one Christian has been to another. Surely it concerneth all that fear
God and hope in his word to be of one heart and of one mind as much as may be. Lesser
differences should not make void this Christ-like love. The bonds of Christ’s communion
are the essentials of religion, if they fear God and hope in his word. Though Christians
may be distinguished by several denominations, yet an angry brother cannot cast
us out of our Father’s family. We set up walls of partition between Christian and
Christian, but God will not measure his fold by our enclosure:
Lingua Petiliani non
est ventilabrum Christi—it is well Petilian’s tongue is not Christ’s fan. Surely
when we meet with our ever lasting companions they should be dear to us, and for
some private differences we should not omit the necessary duties of Christianity.
This mutual and cordial respect we should have for one another.
3. It informs us of the mischief and evil of a private spirit,
which doth not take notice of the favours of God done to others, nor is affected
with others’ mercies. Most men ‘seek their own things,’ Phil. ii. 21. Nature is sensible of nothing but natural bonds,
the lines of its communication are too narrow, either their own flesh, the smart
and ease of their own bodies, or their own kindred. Now, the saints have a more
diffusive love, they can strive with God earnestly in prayer for those whose face
they never saw in the flesh, Col. ii., and can be thankful for their mercies as
far as they come to their notice. All Christians are not only of the same kind,
but of the same body; though they have not a private benefit by the mercy, yet they
can heartily praise God for it; the angels praise God for us, Luke ii., for his
good-will to men, they are only spectators, not the parties interested. When the
Lord set afoot that blessed design, it was good will to men, yet the multitude of
the heavenly host rejoiced and praised God. We had both honour and benefit by Christ’s
incarnation. So to praise God for the good of others argueth a good spirit like
the angels, but to envy the good of another and be grieved thereat is devilish,
like the spirit of the devil. In heaven we shall not only rejoice in our own, but
in one another’s salvation, because there shall be no envy, no privateness of affection.
Why are we so selfish and senseless now? ‘Who is afflicted and I mourn not?’ said
Paul. Now to those that mourned for others’ calamity, their deliverance is a kind
of relief. Will you lose your evidence of being in the body for want of rejoicing
in their mercies, gifts, and deliverances?
4. It informeth us—(1.) How much it concerneth us to preserve an
interest in the hearts of God’s people, and to behave ourselves so that they that
fear God may be glad of our mercies, and bless God for them. The communion of saints
is a sweet thing; we must not forfeit this privilege by our inordinate walking,
pride, contention, sourness and bitterness of spirit, unusefulness to the church,
as having an interest divided from the church. Those whose mercies are apprehended
as a public benefit are the strictly conscientious, those that fear God and hope
in his word, who labour to keep themselves from the snares of the present world,
and look for the happiness of the world to come; the one is the fruit of fearing
God, the other of hoping in his word—the tender conscience and the heavenly-minded
Christian. Partly because they are our everlasting companions; we shall live for
ever with them: they were chosen from all eternity to be heirs of the same grace
together with us; therefore it is sweet to praise God for any good that befalleth
them: Ps. lxvi. 16, ‘Come near, all ye that fear God, and I will tell you what he
hath done for my soul;’ Ps. xxii. 22, ‘I will declare thy name unto my brethren.’
But when a man walketh questionably, he obscureth the life of God in himself, or,
like a string that is out of tune, spoileth the harmony. The saints may mourn for
the wicked, but they cannot so easily bring their hearts to rejoice with them; they
may give thanks for their mercies, it is true, 1 Tim. ii. 1, 2, but not with that
cheerfulness, with that sense. The conscience of our duty engageth us to bless God
that he hath spared them, reprieved them a little longer, given them more time to
repent, and correct their errors; but it is very sweet to join with them who are
our brethren and companions, not only now, but to all eternity. And partly because
our mercies proceed from the covenant, upon which is built all our hope and all
our desire, and so we are edified by the support and help which God affordeth to
them that fear him and hope in his word; thereby we see that they that wait long
wait not in vain on the word of God’s promise, and so learn to wait with patience
ourselves, because those who depended on his promised assistance are then answered
and supported; yea, it is a ground of hope to all that so many will be gratified
by the deliverance of one, when we so work for the deliverance of one that at length
both he and others will have cause to be glad. (2.) Another thing is, it doth encourage
others’ prayers and praises for us, when we are useful and profitable, and bring
in that supply to the body which may be justly expected from us according to the
measure of that part which we sustain in the body. Look, as in the natural body
the blood and the life passeth to and fro, there is a giving and receiving between
all the members that live in the communion of it, so mutual obligations pass between
the children of God. Many are interested in their mercies that are of use in the
church: Rom. v. 7, ‘For a good man some would even dare to die,’ such as David or
Paul; yet this is no discouragement to the meanest or weakest, for they have their
honour and use: ‘When ye fail they shall receive you,’ Luke xvi. 9; they have their
ministry and service: ‘Now the head cannot say to the foot, I have no need of thee,’
1 Cor. xii. 21. (3.) The humble and the meek, for the proud procure their own just
dislike and disappointment. Solomon telleth us, ‘Only by pride cometh contention,’
Prov. xiii. 10. Pride is the great impediment and let to all Christian offices.
We cannot so heartily pray for one another, nor praise God for one another, when
pride and contention prevaileth. We should overcome this stomach and spleen: ‘Bless
them that curse you;’ as David fasted for his enemies when they sought his life,
Ps. xxxv. 12. You should not lay this stumbling-block in the way of their duty;
it is a great discouragement.
5. It informeth us how comfortable and how pleasant the converse
and conference of godly persons is, and how much it excelleth the merriest meetings
of the carnal. The special love which the godly have to one another doth exceedingly
sweeten their converse, for the very presence of those we most dearly love is a
pleasure to us to see, but much more their holy conference. When Christians meet
together and find their own persuasions of the love, power, mercy and wisdom of
God backed with the experience and testimony of others, it is a mutual strength
and support to us; and therefore the apostle saith, Rom i. 12, ‘That I may be comforted
together with you, by the mutual faith of you and me.’ When we converse with them
that can speak, not by hearsay only, but by experience, of the power of the blood
of Christ in purifying their consciences, and his Spirit to sanctify their hearts,
it is a mighty prop: 2 Cor. i. 4, ‘And that we may comfort others with the comforts
where with we are comforted of God.’ Report of a report is a cold thing, not valued,
but a report of what we witness and experience ourselves comes warmly upon our hearts.
Nay, many times it may fall out that people of less knowledge, but more feeling
and experience, may abundantly confirm the more knowing, and excite them to a greater
mindfulness of God and heavenly things. But alas! the meetings of carnal per sons,
what are they to this? It may be they will fill your ears with stories of hawking and hunting, the best wine and delicious meats, of
honours and purchases in the world, all which tend but to increase the gust of the
flesh, and the carnal savour which is baneful to us; or else with idle stories,
the clatter of vanity, which are impertinent to our great end; or else about the
world, thriving in the world: nothing about those high and excellent and necessary
things of the grace of God in Christ, and the truth of the promises, and the glory
of the world to come: Ps. xxxvii. 30, 31, ‘The mouth of the righteous speaketh wisdom,
and his tongue talketh of judgment: the law of God is in his heart; none of his
steps shall slide:’ and ‘The mouth of the righteous is as choice silver;’ they have
a sense of better things. But alas! from others you hear nothing but unsavoury vanity,
which is as different from the discourse of the children of God as the melody of
a bird from the grunting of a hog or swine.
SERMON LXXXIII.
I know, O Lord, that thy judgments are right, and that in faithfulness
thou hast afflicted me.—Ver. 75.
WE have need all to prepare for afflictions, for we are to take
up our cross daily. Now, to help you to a right carriage under them, these words,
well considered, will be of some use to you; they are the confession of a humble
soul abundantly satisfied with God’s dispensations. In them observe:—
1. A general truth or point of doctrine concerning the equity
of God’s judgments, thy judgments, O Lord, are right.
2. A particular application or accommodation of this truth to
David’s case and person, in faithfulness thou hast afflicted me.
3. His sure and firm persuasion of both, I know. Let us explain
these branches and parts of the text as they are laid forth.
1. The general truth, the Lord’s judgments are right. In which
proposition there is the subject and the predicate. The subject or things spoken
are the Lord’s judgments. The word is often put in this psalm and elsewhere for
God’s statutes, or precepts, or righteous laws; and in this sense some take it here,
and make out the sense thus: ‘Lord, I know that thy judgments,’ viz., thy precepts,
are holy, just, and good; and this persuasion is not lessened in me, though thou
hast sharply afflicted me: I have as great a value and esteem for thy word as ever.
But rather, by the Lord’s judgments are meant the pas sages of his providence, as
the latter clause showeth; those judicial dispensations whereby he doth punish the
wicked, or correct his children. And let it not seem strange that the troubles and
afflictions of the godly should be called judgments; for though there be no vindictive
wrath in them, yet they are called so upon a double reason: partly because they
are acts of God’s holy justice, correcting and humbling his people for sin, according
to the sentence of his word. Thus it is said, 1 Peter iv. 17, that ‘judgment shall
begin at the house of God;’ where the trials and troubles of the godly are plainly
called judgments. And partly because the Lord judiciously measureth and
directeth them as the state of his children requireth and their strength will bear.
So it is said, Jer. x. 24, ‘Correct me, but in judgment’ The first notion implieth
God’s justice, the second his wisdom. And mark, it is said distinctly in the text,
‘Thy judgments, O Lord.’ His enemies might unjustly persecute him, but ‘thy judgments;’
so far as the Lord hath a hand in it, all was just and right: this is the subject
or thing spoken of. Secondly, Here is the predicate, or what is said of it, ‘are
right;’ the Hebrew, tsedec; the Septuagint,
ὅτι δικαιοσύνη τὰ κρίματα σου, are
righteousness itself; thy dispensations are wholly made up of perfect justice; how
smart soever they be, they are right as to the cause, right as to the measure, right
as to the end. The first of these respects concerneth God’s justice, the two other
his wisdom. First, Right as to the cause; they never exceed the value of their impulsive:
Job xxxiv. 23, ‘He will not lay upon man more than is right, that he should enter
into judgment with him.’ God never afflicteth his people above their desert, nor
gives any just occasion to commence a suit against his providence. Secondly, Right
as to the measure, not above the strength of the patient. In his own people’s afflictions
it is BO: Isa. xxvii. 8, ‘In measure when it shooteth forth thou wilt debate it;
he stayeth his rough wind in the day of the east wind.’ God dealeth with his own
with much moderation, meting out their sufferings in due proportion. So Jer. xxx.
11, ‘I will correct thee in measure.’ Thirdly, Right as to their end and use. God
knoweth how to strike in the right vein, and to suit his providence to the purpose
for which it is appointed: the kind of the affliction is to be considered as well
as the measure. The Lord chooseth that rod which is most likely to do his work.
Paul had a thorn in the flesh, that he might not be exalted above measure, 2 Cor.
xii. 7. He was a man inured to dangers and troubles from without, these were familiar
to him, therefore he could the better bear them; but God would humble him by some
pain in the flesh, which should sit near and close.
2. The particular accommodation of it to David, ‘In faithfulness
thou hast afflicted me.’ Pray mark, in the general case he observeth justice; in
his own, faithfulness. The book called Midrash Tillim referreth these words to David’s
flight from Absalom, when he went to Mount Olivet weeping; it was an ill time then
with David, he had no security for his life; being driven from his house and home,
‘He went up Mount Olivet, going and weeping,’ 2 Sam. xv. 30. Then, when so great
and sore trouble was upon him, then he saith, ‘I know that in faithfulness thou
hast afflicted me.’ Mark the emphasis; lie doth not barely acknowledge that God
was faithful, though, or not withstanding he had afflicted him, but faithful in
sending them. Affliction and trouble are not only consistent with God’s love plighted
in the covenant of grace, but they are parts and branches of the new covenant administration.
God is not only faithful notwithstanding afflictions, but faithful in sending them.
There is a difference between these two; the one is like an exception to the rule,
quae firmat regulam in non exceptis; the other makes it a part of the rule. God cannot
be faithful without doing all things that tend to our good and eternal welfare:
the conduct of his providence is one part of the covenant engagement: as to pardon our sins, and sanctify us, and give us
glory at the last, so to suit his providence as our need and profit requireth in
the way to heaven. It is an act of his sovereign mercy, which he hath promised to
his people, to use such discipline as conduceth to their safety. In short, the cross
is not only an exception to the grace of the covenant, but, a part of the grace
of the covenant. The meaning is, God is obliged in point of fidelity to send sharp
afflictions: Ps. lxxxix. 32, ‘I will visit their transgression with the rod, and
their iniquity with stripes.’ Sharp rods and sore stripes not only may stand and
be reconciled with God’s loving-kindness and truth, but they are effects and expressions
of it; it is a part of that transaction, viz., his covenant love.
3. The third thing to be explained is his sense of these truths,
‘I know.’ Knowing implies clearness of apprehension and firmness of persuasion;
so that, I know, is I fully understand, or else, I am confident or well assured
of this truth. But from whence had David his knowledge? how knew he all God’s judgments
to be right? Not from the flesh, or from natural sense. No; the flesh is importunate
to be pleased, will persuade us to the contrary. If we consult only with natural
sense, we shall never believe that, when God is hacking and hewing at us, he intendeth
our good and benefit, and that when sore judgments are upon us, his end is not to
destroy, but to save, to mortify the sin, and save the person. Sense will teach
us no such thing, but will surely misinterpret and misexpound the Lord’s dealings;
for the peace of God is a riddle to a natural heart, Phil. iv. 7. Whence then had
David his knowledge? Partly from the word of God, and partly from his own observation
and particular experience.
[1.] From the word of God; for it is a maxim of faith that God
can do no wrong, that ‘he is righteous in all his ways, and just in ‘all his works,’
Ps. cxlv. 17; and again, Deut. xxxii. 4, ‘He is the rock, his work is perfect; for
all his ways are judgment and truth, and without iniquity; just and right is he.’
These are undeniable truths revealed in the word of God, and must satisfy us, whatsoever
sense saith to the contrary. The causes and end of God’s particular judgments are
sometimes secret, but they are always just: Ps. xcvii. 2, ‘Clouds and darkness are
round about him, but righteousness and truth are the habitation of his throne.’
Therefore when we see not the reason of God’s particular dispensations, we must
believe the righteousness and goodness of them.
[2.] David knew by his own observation and particular experience:
he had much studied his own heart, and considered his own ill-deservings and soul-distempers,
and therefore saw the Lord’s discipline was necessary for him. We should better
understand God’s work, and sooner justify him both in point of justice and faithfulness,
if we did use more observation, and did consider what need and profit there is of
affliction: ‘Tribulation worketh experience,’ Rom. v. 4, 5. We see what need there
was of affliction, and how seasonable the Lord’s work was. This is a more sensible
way of knowledge than the former. Faith is a surer ground, but spiritual observation
hath its benefit. Natural conscience doth represent our guilt, but experience
showeth God’s faithfulness, how seasonably God took us in our month, and
suited his providence to our present condition.
Doct. That it would much quiet the minds of the people of God
about all the sad dispensations of his providence, if they would seriously consider
the justice and faithfulness of them.
So did David silence all his murmurings when the hand of God was
sore upon him; so should we silence all our murmuring, all our suspicions of God’s
dealing, when we are under the cross. I know the Lord doth nothing unjust, but is
faithful; he will not retract his covenant love, and I know his covenant love binds
him to lay on us seasonable affliction and correction. I shall do two things:—
First, Illustrate the point by some considerations.
Secondly, Show that there is much of justice and faithfulness
in all the troubles and afflictions of God’s people.
Consid. 1. We are not only to grant in the general that God’s
judgments are right, but that he hath in faithfulness afflicted us. So doth David,
when the stroke of God was heavy upon himself. Many will assert the righteousness
of God when they speak to others in their afflictions, but do not indeed justify
him in the afflictions that come upon themselves. We are hasty to censure, but backward
to humble our own souls before God: they will give him the praise of his justice
when he chasteneth others, but think God dealeth harshly and rigorously with them
when his scourge is upon their own backs. Such a difference is there between knowledge
speculative and experimental, between that conscience which we have in others’ concernments,
and that knowledge which self-love giveth us in our own. David here doth not only
own the general truth, but sees God’s faithfulness when the stroke lighted upon
himself. So Job iv. 3-5, you shall see this was objected to Job, that he could comfort
others, but now the hand of God was upon him, his soul fainted. They that stand
upon the shore may easily say to those that are in the midst of the waves and conflicting
for life or death, Sail thus. When we are well, we give counsel to the sick; but
if we were so, how would we take it ourselves? So can we say patiently, All is just,
and keep silence to God?
Consid. 2. We must not only grant this truth, that God is faithful,
when at ease, but when under the sharpest and smartest discipline. We use to praise
God in prosperity, but we should bless him also when he seemeth to deal hardly with
us; speak good of God when under the rod. When we view a cross at a distance, or
in the doctrinal contemplation of this truth, we say that God may exercise us with
the greatest evil, and that we need these methods to bring us to heaven; but when
afflictions come thick, and near, and close, and we are deprived of our nearest
and dearest comforts, credit, liberty, health, life, children, then we have other
thoughts. It is more easy to speak of trouble than to bear it. We read of Jesus
Christ that he learned by experience, Heb. v. 8. He had an actual experience by
the things lie suffered; and he saith, ‘Now is my soul troubled,’ John xii. 27.
There is a vast difference between the most exact apprehension in the judgment,
and the experimental feeling of it in the senses: the one may be without so much
vexation as the other will produce. Though Christ understood perfectly what his sufferings should be, and
had resolved upon them, yet when he came to feel it, his very righteous soul was
under perplexity, as a glass of pure water may be tossed and shaken. Affliction
is another thing to present sense and feeling than it is to guess and imagination.
Much more doth it hold good in us, for we have not such a perfect foresight of sufferings
as Christ had. We suppose they may be avoided, or shifted off one way or other.
I speak this that we may not depend upon our present resolutions when out of trouble,
but labour to be more prepared than usually we are, that when trouble cometh upon
us, we may glorify God.
Consid. 3. This acknowledgment must be the real language of our
hearts, and not by word of mouth only: thus we must give unto God the praise of
his truth and righteousness. We tip our tongues with good words, and learn such
modesty in our language, as to say God is just, and do not rave against his providence
in wild and bold speeches; but justice and faithfulness must be acknowledged not
with the tongue so much as with the heart. It is the language of the heart which
God looketh after, when the soul keepeth silence to God, and a due and suitable
impression is left upon it of his justice, by a meek and humble submission: Micah
vii. 9, ‘I will bear the indignation of the Lord, for I have sinned against him.’
When God is angry, and chastiseth for sin, we must stoop humbly under his afflicting
hand, bear it patiently and submissively, for the rod is dipped in our own guilt;
that stoppeth, our mouths and checketh repinings. So, seeing his faithfulness, it
maketh us ‘accept the punishment of our iniquities,’ Lev. xxvi. 41, that is, yield
to it, as a man would to a bitter potion, or a medicinal preparative for his health;
so to afflict is a means to get rid of sin, which would be the bane of the soul.
Consid. 4. It is not enough to acknowledge justice, but we must
also acknowledge faithfulness; not only his just severity in the punishments of
the wicked, but his fidelity and love in the correction of his children: it is not
enough that we justify God, and forbear to murmur against his afflicting us, but
we must see his love and faithfulness in it, and that he performeth his covenant
love. His wisdom and justice, that suppresseth murmurings; his love and faithfulness,
that giveth hope, and comfort, and courage: the one concerneth the honour of God,
he righteth himself by his just judgments; the other concerneth our benefit and
eternal welfare. Faithfulness is to us, and for our good. Pharaoh could own justice:
Exod. ix. 27, ‘The Lord is righteous, but I and my people are wicked.’ But it is
a higher thing to own faithfulness; that supposeth faith, as the other doth conviction.
Guilt will sooner fly in our faces, and extort from us an acknowledgment of God’s
justice, than we can own the grace of the new covenant, especially when carnal sense
and smart seemeth to speak the contrary. The sight of his justice checketh murmurings,
the sight of his faithfulness fainting and discouragement. God’s dispensations are
just with respect to the sentence of the law, faithful with respect to the promises
of the gospel. In short, the cause of all affliction is sin, therefore justice must
be acknowledged; their end is repentance, and therefore faithfulness: the end is
not destruction and ruin, so they might be acts of justice, as upon the wicked;
but that we may be fit to receive the promises, such to whom God will perform the promise
of eternal life, and so acts of faithfulness.
Consid. 5. Faith must fix this as a ground not once to be questioned,
much less to be doubted of or denied, that God is just, upright, and faithful in
all his dealings, though weak man be not able to conceive the reasons of them. His
justice may be dark, as when he permitteth us to the will of wicked men, who afflict
us without a cause, and lay on without any mercy and pity, and God seemeth to befriend
their cause, at least doth not restrain them, nor give check to their fury. We are
apt to be tempted to thoughts of rigour and injustice in God’s dispensations, but
we must consider not men’s dealing, but God’s. It is unjust as to men, but we have
no cause to be angry with God, and complain of God, as if he did not do right No;
though we do not see the reason of it, yet it is just. ‘God’s judgments are a great
deep.’ We should believe the righteousness and goodness of God in the general, Ps.
xxxvi. 7, before we can find it out. The people of God have maintained their principle,
when they have been puzzled and embrangled in interpreting God’s providence: Jer.
xii. 1, ‘Righteous art thou, O Lord, when I plead with thee;’ and Ps. lxxiii. 1, ‘Yet
God is good to Israel.’ In all such cases it is best to acknowledge our own. ignorance,
and rather accuse ourselves of blindness than God of in justice. This is a fixed
truth, that God is righteous, though we cannot so clearly make it out. And sometimes
we are tempted to doubt of his fidelity and truth, when we feel nothing but the
smart of the rod: the benefit is future, not an object of sense, but faith; and
it must be evident to faith before it is evident to feeling: Heb. xii. 11, ‘No affliction
for the present seemeth joyous, but grievous; but afterwards it bringeth the quiet
fruit of righteousness.’ When all is sharp and hard to sense, faith can see all
is for our profit, for our good. Here is nothing repugnant to God’s truth, nothing
but what is necessary to make good his truth. Faith must determine it to be, when
sense will not find it so. God’s works are misexpounded when we go altogether by
present sense, whether internal or external: many times we know not what God is
about to do, as Christ told Peter: John xiii. 7, ‘What I do thou knowest not now,
but thou shalt know hereafter.’ That which the Lord is doing tendeth not to ruin
and wrath, though through our ignorance and mistake we so interpret it Alas! no
wonder we are in the dark, when we so judge of his work, who is ‘wonderful in counsel,
and excellent in working;’ who will not always satisfy our sense and curiosity,
but chooseth such a way as will most suit his intent. But ever in all such cases
faith must determine that God is just and faithful, and will cast all things for
the best, though we see it not; we must assent by faith, when we cannot find it
by sense internal or external: ‘I know in faithfulness thou hast afflicted me.’
Secondly, I am to show you, and to prove to you, that there is
much of justice and faithfulness to be observed in all the afflictions which come
upon us.
First, There is much of justice in all God’s judgments. I prove
it:—
1. From God’s nature: Ps. cxix. 137, ‘Righteous art thou, O Lord,
and upright are thy judgments;’ his work is as his being is, holy and righteous; all his providences carry a condecency and becomingness
with his nature. We presume it of a righteous man that he will do righteous things;
and shall not we believe so of the holy God? We cannot be infallibly persuaded of
a righteous man, for a righteous man may leave his righteousness, because the creature
is mutable; and the most righteous and innocent man hath mixed principles, and his
rule is without him, and sometimes he may hit it, and sometimes swerve from it:
but God is unchangeable, his will and nature is the supreme reason and measure of
all things; his acts are accordingly, he cannot err. A carpenter who hath a line
in his hand may chop right or miss; but if we could suppose a carpenter whose hand
was his rule, he would always hit right. We maybe confident the judge of all the
earth will do right; his righteousness and the righteousness of men differ infinitely
more than a candle differeth from the sun: Zeph. iii. 5, ‘The righteous God in the
midst of thee will do no iniquity.’ God will not, yea, he cannot; it is contrary
to his nature. Abraham might seek to wriggle out of danger by a shift, Noah might
fall into drunkenness, Lot pollute himself with incest, Moses trip in his faith,
David destroy his innocent servant Uriah, Jonah fall into fear and rash anger, the
angels may depart from their rule, if the divine goodness should cease to support
them for a moment; but it is impossible that God, who is holiness and righteousness
itself, can err and fail in any of his actions.
2. God never afflicteth or bringeth on judgment without a cause:
‘For this cause many are sick,’ 1 Cor. xi. 30; there is something done on the creature’s
part before punishment is inflicted. If we consider God as the Lord dispensing grace,
he acts sovereignly, and according to his own will and pleasure: ‘Even so, Father,
because it pleaseth thee,’ Mat. xi. 27, for he may do with his own as he pleaseth;
it is no wrong to show his grace to some, and pass by others. But if we consider
God as a judge, he never punisheth without a foregoing cause on the creature’s part.
God, who is arbitrary in his gifts, is not arbitrary in his judgments: there is
a rule of commerce between him and his creatures, stated and set forth, and allowed
and appointed by him, and consented unto by us: the directive and counselling part
is the rule of our obedience, and the sanction or comminatory part is the rule of
his judicial process. In acts of grace, and in dispensing with the violations of
his law, he sometimes maketh use of his prerogative, but not in punishing, there
he keepeth to his law; and therefore it is that the saints do give him the honour
of his justice: Dan. ix. 7, ‘O Lord, righteousness belongeth unto thee, but unto
us confusion of face; for we have sinned, and done wickedly, and have rebelled in
departing from thy precepts:’ Neh. ix. 33, ‘Thou art just in all that is brought
upon us; for thou hast done right, but we have done wickedly: ‘all our trouble is
the penalty of his broken law justly inflicted on us. In short, the breach is first
on our part, there is some violation of his law or contempt of his grace; but God
loveth us first, there he hath the precedency; he beginneth in all acts of grace,
but the reason of his judicial dispensations is first with us. We are first in the
offence, and provide fuel for his wrath before it break out upon us.
3. When there is cause given, God doth not presently take it,
but giveth sinners lime in his process against them, and doth not
presently execute the sentence of his word till they are found incorrigible. He
giveth them warning before he striketh; he wooeth and soliciteth by many kind messages
to return to their duty, and speaketh to them sometimes in the rough, sometimes
in the still voice: ‘He bringeth his judgment to light every morning,’ as the prophet
speaketh, Zeph. iii. 5; lie doth so delight in mercy, and is so tender of the workmanship
of his hands, especially his own people, that he never proceedeth to severity as
long as there is some way unessayed to reclaim them, not yet made use of. As one
that would open a door, and knows not the key; he tries key after key, one dispensation
after another; he doth not take the sinner at first word, but followeth him with
frequent warnings of his danger, with offers of advantage if he return; yea, at
last he is loath to give them up to severe judgments, even then when he can scarce
without imputation to his holiness forbear any longer: Hosea xi. 8, ‘How shall I
give thee up? I am God, and not man.’ Such expostulations and speeches are very
frequent in the prophets; and all these speeches do abundantly justify God when
he judgeth: he would fain hold off the extremity of judgments deserved by them;
the Lord maketh a stand, and would fain be prevented before he proceedeth to his
strange work.
4. The judgments inflicted are always short of the cause, surely
they never exceed the value of it: Ezra ix. 13, ‘Thou hast punished us less than
we have deserved.’ God doth not exact the whole debt of sinners which they owe to
his justice. It was a heavy stroke that then lighted upon Jerusalem. Was their wound
but a scratch, or affliction little? Doleful and sad ruin was brought upon that
place, the city and the temple burnt to ashes, the people carried captive to a strange
land; yet ‘Thou hast punished us less than we have deserved.’ They were in Babylon,
they might have been in hell; our reward is always more than our desert, but our
punishment is always less than our desert. We count it a favour if forfeiture of
life be punished with banishment, or if a sentence of banishment be commuted into
a fine, or the fine be mitigated and brought lower; and shall we think God dealeth
rigorously with us? When he layeth on some heavy cross, lie might have cast us into
hell, and laid his hand upon us for ever. See Job xi. 6, ‘O know, therefore, that
God exacteth of thee less than thine iniquity deserveth.’ We have low thoughts of
sin, and therefore have grievous apprehensions of God’s judgments. We do but sip
of the cup, when God might make us drink of the dregs of it.
Secondly, I am to prove that the godly may discern much of faithfulness
in their afflictions; this will appear to you by these considerations:—
1. In the covenant of grace God hath promised to bestow upon his
people real and principal mercies; these are promised absolutely, other things conditionally.
God doth not break his covenant if he doth not give us temporal happiness,
because that is not absolutely promised, but only so far forth as it may be good
for us; but eternal life is promised without any such exception unto the heirs
of promise. Eternal promises and threatenings, being of things absolutely good
or evil, are therefore absolute and peremptory; the righteous shall not fail of
the reward, nor the wicked escape the punishment; but temporal promises and threatenings being of things not simply good
or evil, are reserved to be dispensed according to God’s wisdom and good pleasure,
in reference and subordination to eternal happiness. It is true it is said, 1 Tim.
iv. 8, that ‘godliness hath the promise of this life, and that which is to come:’
but with this reference, that the less gives place to the greater; if the promises
of this life may hinder us in looking after the promises of the life to come, God
may take the liberty of the cross, and withhold these things, and disappoint us
of our worldly hope. A man lying under the guilt of sin may many times enjoy worldly
comforts to the envy of God’s children, and one of God’s children may be greatly
afflicted and distressed in the world, for in all these dispensations God looketh
to his end, which is to make us eternally happy.
2. This being God’s end, he is obliged in point of fidelity to
use all the means that conduce thereunto, that he may attain his eternal purpose
in bringing his holy ones to glory: Rom. viii. 28, ‘All things shall work together
for good to them that love God.’ Good! what good? It may be temporal, so it falls
out sometimes a man’s temporal good is promoted by his temporal loss: Gen. l. 20,
‘Ye thought evil against me, but God meant it for good:’ they sold their brother
a slave, but God meant him to be a great potentate in Egypt. It may be spiritual
good: Ps. cxix. 71, ‘It is good for me that I have been afflicted.’ But, to be sure,
eternal good, to bring about his eternal purpose of making them everlastingly happy.
And in this sense the apostle saith, ‘All things are yours,’ 1 Cor. iii. 22. Ordinances,
providences, life, death, all dispensed with a respect to their final happiness
or eternal benefit; not only ordinances to work internal grace, but providences
as an external help and means; for God having set his end, he will prosecute it
congruously, and as it may agree with man’s nature, by external providences as well
as internal grace. See Ps. cxxv. 3, ‘The rod of the wicked shall not always rest
upon the back of the righteous.’ God hath power enough to give them grace to bear
it, though the rod had continued; and can keep his people from iniquity, though
the rod be upon them; but he considereth the imbecility of man’s nature, which is
apt to tire under long afflictions, and therefore not only giveth more grace, but
takes off the temptation. He could humble Paul without a thorn in the flesh, 2 Cor.
xii. 7, but he will use a congruous means.
3. Among these means, afflictions, yea, sharp afflictions, are
some of those things which our need and profit requireth; they are needful to weaken
and mortify sin: Isa. xxvii. 9, ‘By this shall the iniquity of Jacob be purged;’
to increase and quicken grace: Heb. xii. 10, ‘But he chasteneth us for our profit,
that we might be partakers of his holiness.’ Without this discipline we should forget
God and ourselves; therefore, that we may return to God, he afflicts us: Hosea v.
15, ‘In their afflictions they will seek me early;’ and come to ourselves: Luke
xv. 17, the prodigal ‘came to himself.’ Afflictions are necessary for us upon the
former suppositions, namely, that God hath engaged him self to perfect grace where
it is begun, and to use all means which may conduce to our eternal welfare, that
we may not miscarry and come short of our great hopes: 1 Cor. xi. 32, ‘When we are
judged, we are chastened of the Lord, that we may not be condemned with
the world.’ The carnal reprobate world are left to a looser and larger discipline.
Brambles are not pruned when vines are. New creatures require a more close inspection
than others do. Self-confidence and spiritual security are apt to grow upon them;
therefore, to mortify our self-confidence, to awaken us out of spiritual sleep,
we need to be afflicted, and also to quicken and rouse up a spirit of prayer. We
grow cold and flat, and ask mercies for form’s sake: Isa. xxvi. 16, ‘Lord, in trouble
have they visited thee, they poured out a prayer when thy chastening was upon them.’
And that we may be quickened to a greater mindfulness of heavenly things. The best
of us, when we get a carnal pillow under our heads, are apt to sleep secure. God
will not let us alone to our ruin, but afflicts us that we may be refined from the
dregs of the flesh, and that our gust and relish of heavenly things may be recovered,
and that we may be quickened to a greater diligence in the heavenly life. Look,
as earthly parents are not faithful to their children’s souls when they live at
large, and omit that correction which is necessary for them: Prov. xxix. 15, ‘The
rod and reproof give wisdom, but a child left to himself bringeth his mother to
shame.’ The mother is mentioned, because they are usually more fond and indulgent,
and spare many times, and mar the child; but our heavenly Father will not be unfaithful,
who is so wise that he will not be blinded by any passion, hath such a perfect love,
and does so fixedly design our eternal welfare, that he rebuketh that he may reform,
and reformeth that he may save.
4. God’s faithfulness about the affliction is twofold—in bringing
on the affliction, and guiding the affliction.
[1.] In bringing on the affliction, both as to the time and kind,
when our need requireth, and such as may do the work: 1 Peter i. 6, ‘Ye are in heaviness
for a season, if need be.’ When some distemper was apt to grow upon us, and we were
straggling from our duty: Ps. cxix. 67, ‘Before I was afflicted I went astray.’
Some disappointment and check we meet with in a way of sin, which is a notable help
in the spiritual life, where God giveth a heart to improve it.
[2.] As to guiding the affliction both to measure and continuance,
that it may do us good and not harm: 1 Cor. x. 13, ‘God is faithful, who will not
suffer you to be tempted above what you are able to bear, but will with the temptation
also make a way to escape, that ye may be able to bear it.’ Violent temptations
are not permitted where the Lord seeth us weak and infirm; as Jacob drove as the
little ones were able to bear. So when the temptation continued is like to do us
hurt, either God will remove it—2 Thes. iii. 3, ‘Faithful is the Lord, who will
establish and keep you,
ἀπὸ τοῦ πονηροῦ, from the evil:’ the persecutions of
unreasonable men are there intended or else support them under it: 2 Cor. xii. 9,
‘My grace is sufficient for thee.’
Use 1. To check and reprove divers evils which are apt to grow
upon our spirits in our troubles.
1. Murmuring and repining thoughts against God’s providence. Why
should we murmur and complain, since we justly suffer what we suffer, and it is
the Lord’s condescension that he will make some good use of these sufferings to
our eternal happiness, that we may be capable of everlasting consolation? His justice should stop murmurings:
Lam. iii. 39, ‘Wherefore doth a living man complain, a man for the punishment of
his sins?’ If he complain, he can complain of none but himself; that evil choice
he hath made for his own soul, which it may be he would never have thought of but
upon this occasion. His punishment here carrieth no proportion with his offence;
it is punishment in the singular number, sins in the plural; one punishment for
many acts of sin: and a living man, on this side hell, what is this to everlasting
torments? Life cannot be without many blessings to accompany it; while living we
may see an end of this misery, or have time to escape those eternal torments which
are far worse. The form of the words showeth why we should thus expostulate with
ourselves, ‘Wherefore doth a living man complain?’ Why do we complain? God hath
not cut us off from the land of the living, nor cast us into hell; it is the punishment
of sin, and is far less than we have deserved. Again, the faithfulness of God checketh
murmurings. God knoweth what way to take with us to bring us to glory; therefore
trust yourselves in God’s hands, and let him take his own methods: ‘Commit your
souls to him in well-doing, as unto a faithful creator,’ 1 Peter iv. 19. He is
πιστὸς κτίστης; as he is a creator, he doth not love to destroy the work of his hands; as
he is faithful in his covenant, he will take the best and safest course to bring
you to heaven.
2. Let it check immoderate sorrow and uncomely dejection of spirit;
he is just in the afflictions of his people, but yet so that he is also faithful;
he is a father when he beateth and indulgeth, when he smiles and when he frowns.
Afflictions do not make void our adoption, they rather increase our confidence of
it, Heb. xii. 5. Whatever we do upon other reasons, we should not suspect his love
because of our afflictions. God’s strokes do not make void his promises, nor doth
he retract his gift of pardon when he chastiseth. Mere crosses and troubles are
not an argument of God’s displeasure, but acts of his faithfulness; so that we have
reason to give thanks for his discipline, rather than question his love. In the
book of Job it is made a mark of his love, as in those words which are so frequent,
Job vii. 17, 18, ‘What is man that thou art mindful of him? that thou chastiseth
him every morning, and triest him every moment?’ We are not only beneath his anger,
but unworthy of his care, as if a prince should take upon him to form the manners
of a beggar’s child; it is a condescension that the great God should deal with us,
and suit his providences for our good.
3. This should check our fears and cares; his judgments are right
and full of faithfulness; he will bear us through all our trials, and make an advantage
of them, and perfect that grace which he hath begun, and finally bring us to eternal
glory. The Lord’s faithfulness in keeping promises is often propounded as a strong
pillar of the saints’ confidence: 1 Cor. i. 9, ‘Faithful is God, by whom ye are
called;’ 1 Thes. v. 24, ‘Faithful is he that calleth you, who also will do it.’
He dispenseth all things with respect to our eternal welfare. But I am afraid of
myself; I have provoked the Lord to leave me to myself; but the Lord will pardon
weaknesses when they are confessed: 1 John i. 9, ‘If we confess our sins, he is
just and faithful to forgive them,’ speaking to reconciled believers; and when we
fall, the Lord hath ways and means to raise us up again, that we perish not; by checks
of conscience: 2 Sam. xxiv. 10, ‘And David’s heart smote him when he had numbered
the people;’ Ps. cxix. 59, ‘I thought on my ways,’ &c.; by the word, as Nathan roused
up David, ‘Thou art the man.’ God, that foresaw all things, hath ordered them so
that nothing shall cross his eternal purpose and promise made to us in Christ.
Use 2. Let us acknowledge God’s justice and faithfulness in all
things that befall us. For motives, consider—
1. It is much for the honour of God, Ps. li. 4, that, under the
cross, we should have good thoughts of God, and clear him in all that he saith and
doth, see love in his rebukes.
2. It is for our profit; it is the best way to obtain grace to
bear afflictions, or to get deliverance out of them. When God hath humbled his people,
exercised their grace, he will restore to them their wonted privileges; he waiteth
for the creatures’ humbling, Lev. xxvi. 41, 42.
For means:—
[1.] You must be one in covenant with God, for to them the dispensations
of God come marked not only with justice, as to all, but faithfulness: Ps. xxv.
10 ‘All the ways of the Lord are mercy and truth to them that keep his covenant.’
[2.] You must examine yourselves; the Lord complains of the neglect
of this, that when they were in affliction they would not consider: Jer. viii. 6,
‘No man said, What have I done?’ If you would consider, you would see cause enough
to justify God: Lam. iii. 39, 40, ‘Wherefore doth a living man complain? Let us
search and try our ways, and turn to the Lord.’
[3.] You must observe providence, and your hearts must be awake
and attend to it: Ps. cvii. 43, ‘Whoso is wise, and will observe these things, even
they shall understand the loving-kindness of the Lord;’ Eccles. vii. 14, ‘In the
day of adversity consider.’
[4.] You must be such as value not your happiness by the increase
or decrease of worldly comforts, but by the increase or decrease of grace in your
souls: 2 Cor. iv. 16, ‘For this cause we faint not, because, though our outward
man perish, yet our inward man is renewed day by day.’ If you value yourselves by
your outward condition, you will still be imbrangled; you should more highly esteem
of and be more solicitous about the welfare of your souls in a time of affliction
than of all things else in the world: and you will more easily submit and more wisely
consider of his doing, and the better understand your interest. When the main care
is about your souls, you will value other losses the less, as long as your jewel
is in safe hands.
[5.] You must resign your souls to God entirely without exception,
refer yourselves to his methods, and let him take his own way to bring you to everlasting
glory. When you do with quietness of heart put yourselves into God’s hands, as being
persuaded of his love and faithfulness, you will be the sooner satisfied in God’s
providence, seeing he doth all things well. The apostle bids them, 1 Peter iv. 19,
put your souls in Christ’s hands, and hold on your duty with courage and confidence,
cheerfully and constantly. You have no reason to doubt but Christ will take the
custody and charge of the soul that is committed to him: 2 Tim. i. 12, ‘I know whom I have believed, that
he is able to keep that I have committed to him.’ Venture your souls in this bottom;
he hath power to keep it, he hath pawned his faithfulness in the promise.
SERMON LXXXIV.
Let, I pray thee, thy merciful kindness be for my comfort, according
to thy word unto thy servant.—Ver. 76.
IN the foregoing verse he had acknowledged that God had afflicted
him, and now he prayeth that God would comfort him. The same hand that woundeth
must heal, and from whom we have our affliction we must have our comfort: Hosea
vi. 1, ‘Come, let us return unto the Lord; for he hath torn, and he will heal us;
he hath smitten, and he will bind us up.’ Affliction is God’s judicial act, a kind
of putting the creature in prison; which being done by the supreme judge, who hath
an absolute power to save and to destroy, to ruin or pardon, there is no breaking
prison or getting out without his leave.
He doth there not only speak of affliction, but of the justice
and faithfulness which God showed in it.
1. Justice. Those that humbly confess the justice of his strokes
may with the more confidence implore his mercy. Judgment hath done its work when
the creature is humble and penitent, There lieth an appeal then from the tribunal
of his justice to the throne of his grace. Though our sins deserve affliction, yet
there is comfort in the merciful nature of God and the promises of the gospel. David
first acknowledgeth that he was justly afflicted, and then he flieth to mercy and
beggeth comfort.
2. He observeth also a faithfulness in all God’s dispensations;
he doth not afflict his children to destroy them, but to prepare them for the greater
comfort. As one of his children and servants, David sueth out his privilege. God,
that is just and true, will also be kind and merciful. To have judgment without
mercy, and desolation without consolation, is the portion of the wicked: but, Lord,
saith he, ‘I am thy servant,’ therefore ‘I pray thee let thy merciful kindness be
for my comfort.’
So that you see this request is fitly grafted upon the former
acknowledgment. In it observe—
1. The original cause of all the good which we expect, thy merciful
loving-kindness.
2. The effect now sued for, be for my comfort, or to comfort me.
3. The instrument or means of obtaining it, which is double:—
[1.]
On God’s part, the word, according to thy word.
[2.J On our part, prayer, let, I pray thee.
(1.) In the word there is the relief discovered and offered, and
thereby we are encouraged and assured.
(2.) On our part there is prayer, in which we act faith and spiritual
desire.
(3.) We have hope given in the word, and we sue it out by prayer.
(4.) The subject capacitated to receive this effect, from that
cause, in this order, thy servant.
Doct. That the people of God have liberty, and much encouragement
from God’s merciful nature and promises, to ask comfort in their afflictions.
This point will be best discussed by going over the parts and
branches of the text as they have been laid forth to you.
First, The primary and principal cause of all comfort is the merciful
kindness of God. We read in 2 Cor. i. 3, that he is ‘the father of mercies;’ and
then it presently followeth, that he is ‘the God of all comfort.’ The remedy of
all our evils lieth in the mercy of God, and his kindness and goodness is the fountain
of all our blessedness. I shall inquire—
1. What his merciful kindness is.
2. What special encouragement this is to the people of God.
1. What his merciful kindness is. You see here is a compound word,
which importeth both his pity and his bounty. Here is merci fulness and kindness
mentioned. First, His mercifulness. Mercy hath its name from misery.
Misericordia
is nothing else but the laying of the misery of others to heart, with intention
of affording them relief and succour. In God it noteth his readiness to do good
to the miserable, notwithstanding sin. The motion cometh from within, from his own
breast and bowels: for ‘our God is pitiful and of tender mercy,’ James v. 11; and
the act of it is extended and reached out unto the creature in seasonable relief,
for the throne of grace was erected for this purpose, Heb. iv. 11. Two things there
are in mercy—(1.) A propension and inclination to commiserate the afflicted; (2.)
A ready relief and succour of them according to our power, affectus et effectus.
(1.) There is a compassion or being affected with the misery of others. This properly
cannot be in God, in whom as there is no passion, so strictly speaking there is
no compassion. Yet some thing analogous there is, a taking notice of our misery,
something like a pity arising in his heart upon the sight of it, which the scripture
frequently ascribeth to God, and we can best understand as we consider the divine
perfections shining forth in the human nature of Christ: Exod. ii. 24, he ‘heard
their groaning:’ and Isa. lxiii. 9, ‘In all their afflictions he was afflicted:’
Judges x. 16, ‘His soul was grieved for the misery of Israel:’ forms of speech taken
from the manner of men, who use to be thus affected when they see a miserable object.
God in his simple and perfect nature cannot be said either to joy or grieve, but
he carrieth himself as one thus affected. Or these expressions were laid in aforehand
to suit with the divine perfections ns manifested in Christ, who is touched with
a feeling of our infirmities. (2.) Mercy noteth the actual exhibition of help and
relief to the miserable. When his people cry to him, he runneth to the cry: Ps.
lxxviii. 38, ‘He being full of compassion, forgave their iniquity and destroyed
them not; yea, many a time turned he his anger away, and did not stir up all his
wrath.’ Mark, there God’s forgiving the iniquity was not inflicting the temporal
punishment or destroying the sinner presently; the cause of all was not any good
in the sinner, but pity in God, that moved him to spare them for
the time. So he doth sometimes for those that cry to him but in a natural
manner, as a beast maketh its moan when it is in pain. But much more will his
compassion show itself to his people, when they bemoan themselves in a spiritual
manner: Jer. xxxi. 18, 20, ‘I have heard Ephraim bemoaning himself.’ What then?
‘My bowels are troubled for him, I will surely have mercy upon him, saith the Lord.’ When Ephraim was
bewailing his sins, God taketh notice of it, and returneth an answer full of fatherly
affection, that he would surely show him mercy. God’s compassion proceedeth from
love as the cause, and produceth relief as the effect. Secondly, the next word is
kindness; that noteth the bounty of God, or his free inclination to do good without
our merit, and against our merit. The cause is not in us, but himself. We draw an
ill picture of God in our minds, as always angry and ready to destroy. No; the Lord
is kind, and that many times to ‘the unthankful and to the evil,’ Luke vi. 35. We
should all enlarge our thoughts more about God’s merciful nature, that we may love
him more, that we may not keep off from him. As long as we think he delighteth in
the creature’s misery, or seeketh occasions of man’s ruin and destruction, God is
made hateful. No; you must conceive of him as one that is kind, that ‘doth not afflict
willingly, nor grieve the children of men,’ Lam. iii. 33, but is ready to do good
upon all occasions. We need not fear any hurt from God, but what we willingly bring
upon ourselves. He destroyeth not humble souls that lie at his feet, and would have
mercy upon his own terms.
2. What encouragement this is to the people of God.
[1.] It is an encouragement, because the object of mercy is misery.
Mercy is favour shown to a miserable person. Now, the more sense of our misery,
especially of our true misery, which is sin, the greater hopes. So that the broken-hearted
are more capable of his mercy than others are. God will ‘revive the spirit of the
contrite ones,’ Isa. lvii. 15-17. He taketh care to comfort them and to look after
them, whatever be neglected, Isa. lx. 2. None are so apt to presume of mercy as
the careless, nor none less capable of mercy, or more deserve judgment. While we
make nothing of sin it is easy to believe mercy. In a time of peace sin is nothing,
vanity and carnality nothing, a negligent course of profession nothing, vain talk,
idle mis-spence of time, pleasing the flesh with all it craveth is nothing, and
there needeth no such niceness and strictness—God is merciful; but when the conscience
is awakened, and we see our actions with their due aggravations, especially at the
hour of death, and when earthly comforts fail, then it is hard to believe God’s
mercy. Sin is a blacker thing than they did imagine, and they find it another manner
of thing than ever they thought of; and the same unbelief that now weakens their
faith about their duty, and what belongeth to their duty, doth now weaken their
faith about their comfort, and what belongeth to their comfort. Those that now question
precepts will then question promises. Well, then, the careless and negligent are
not capable objects of the tenders of mercy; but the sensible, and the contrite,
and the serious, these are the fittest objects, though they think themselves farthest
off from mercy. Those that have a deep sense of their own unworthiness most see a need of mercy, and
most admire mercy, Gen. xxxii. 10. They see that mercy doth all, that there is somewhat
of the pity and kindness of God in all things vouchsafed. They apprehend they are
always in some necessity, or in some dependence, and they are unworthy, and that
it is at God’s mercy to continue or take away any comfort they have. Health, liberty,
strength, all is dipped in mercy, continued in mercy, restored at mercy.
[2.] It is an encouragement to us, because the scripture saith
so much of this mercy in God. Id agit iota scriptura, ut credamus in Deum, saith
Luther. It is natural to him: 1 Cor. i. 3, ‘The father of mercies,’ not
pater ultionum,
but misericordiarum; he is as just as he is merciful, but he delighteth in the exercise
of one attribute more than the other—Micah vii. 18, the other his ‘strange work.’
There is a fulness and plenty, abundant mercy, 1 Peter i. 3; and Ps. li. 1, ‘According
to the multitude of thy tender mercies.’ Our wants are many, and so are our sins;
only plentiful mercy can supply and overcome them. They are tender mercies, compared
with those of a father and a mother. Of a father: Ps. ciii. 13, ‘As a father pitieth
his children, so doth the Lord pity those that fear him.’ We need not much entreat
a father to pity his child in misery. An earthly father may be ignorant of our misery,
as Jacob in Joseph’s case: an earthly father pitieth foolishly, but God wisely,
when it is most for our benefit; an. earthly father’s pity may go no further than
affection, and cannot always help his children and relieve their misery. But God,
as he is metaphorically said to have the affection, so he hath an all-sufficient
power to remove any evil present, or avert that which is imminent. With that of
a mother: Isa. xlix. 15, ‘Can a woman forget her sucking child, that she should
not have compassion on the son of her womb? yea, they may forget, yet I will not
forget thee,’ saith the Lord. In the general, passions in females are more vehement,
especially in human creatures; the mother expresseth the greatest tenderness and
largeness of love. God hath the wisdom of a father and bowels of a mother. Mark,
it is not to an adopted child, but to her own son, her sucking child that hangeth
on her breast, cannot subsist without the mother’s care. Mothers are wont to be
most chary and tenderly affected towards them, poor helpless infants and children,
that cannot shift for themselves; nature hath impressed this disposition on them.
Suppose some of them should be so unnatural as to forget their sucking babes, which
is a case rare to be found, yet ‘I will not forget you,’ saith the Lord. They are
durable compassions: ‘His compassions fail not,’ Lam. iii. 22. They are continual
mercies, supplying daily wants, pardoning daily failings, bestowing daily mercies.
Oh, that the miserable and the wretched, those that find themselves so, could believe
this and plead this, and cast themselves in the arms of this merciful Father! Surely
the penitent are not more ready to ask than he to give: ‘Therefore let us come boldly
to the throne of grace,’ Heb. iv. 16. Let not our sins keep us from him; our misery
rather than our worthiness is an object of his mercy.
[3.] His mercy is more to his people than to others. There is
a general mercy and a special mercy. (1.) There is a general mercy by which God sustaineth and helpeth any creature that is in misery,
especially man: so Christ calleth him merciful as he showeth himself ‘kind to the
unthankful and evil,’ Luke vi. 36. Had it not been for this mercy the world had
been long since reduced into its ancient chaos, and the frame of nature dissolved.
(2.) There is a special mercy which he showeth to his people, pardoning their sins,
sanctifying their hearts, accepting their persons. So ‘of his mercy hath he saved
us,’ Titus iii. 4, 5; ‘Quickened us;’ Eph. ii. 4, 5, ‘God, who is rich in mercy,
for his great love wherewith he loved us, even when we were dead in sins, hath quickened
us together with Christ.’ This showeth God hath more mercy for his people than for
others. Now this is a great encouragement, he that took pity upon us in our lost
estate, and did then pardon our sins freely, will he not take pity upon us now we
are in a state of grace, and have our sins pardoned? Surely he will show mercy unto
us still in forbearing the punishment due unto us, or in mitigating his corrections,
or sweetening them with his love. What matter is it who hateth us, when the Almighty
pitieth us, and is so tender over us?
Secondly, The satisfying effect, which is comfort. Here I shall
show—
1. What is comfort.
2. That consolation is the gift and proper work of God, to be
asked of him.
1. What is comfort. It is sometimes put for the object or thing
comfortable. Sometimes for the disposition of the subject, or that sense and apprehension
that we have of it.
[1.] The object or thing comfortable, and so comfort may note:—(1.) Deliverance and temporal blessings. These things are comfort able Jo the senses,
and in a moderate proportion and with submission they maybe asked of God. That comfort
is put for deliverance many scriptures witness. Take these for a taste: Ps. lxxi.
21, ‘After deep and sore troubles thou shalt increase my greatness and comfort me
on every side:’ so Ps. lxxxvi. 17, ‘Show me a token for good, that they which hate
me may see it and be ashamed; because thou Lord hast holpen me and comforted me:’
so Isa. xii. 1, ‘In that day thou shalt say, O Lord, I will praise thee; though thou
wast angry with me, thine anger was turned away, and thou comfortedst me.’ In all
these places comfort is put for temporal deliverance, which is an effect of God’s
mercy, and may be an object of the saints’ prayers. It is lawful to deprecate afflictions.
There are but few of the best of God’s children that can hold out under long troubles
without murmuring or fainting. (2.) Another object of comfort is the pardon of sins,
or a sense of God’s special love in Christ, wrought on our hearts. This is matter
of comfort indeed. This is the principal effect of God’s merciful kindness in this
life, and the great consolation of the saints, as offering a remedy against our
greatest evil, which is trouble that ariseth from guilt and sin. This obtained
filleth
them with joy and peace, Ps. iv, 6, 7, ‘Puts gladness into our hearts.’ To feel
God’s love in the soul, Rom. v. 5, is the heaven upon earth which a believer enjoyeth,
which allayeth the bitterness of all his troubles. Heaven above is nothing but comfort,
and the comforts of the Spirit are heaven below. God keepeth not all for the life to come. (3.) Another object of comfort is our happy
estate in heaven, which puts an end to all our miseries: Rev. vii. 19, ‘God shall
wipe away all tears from our eyes:’ Rev. xxi. 4, ‘There shall he no more death nor
sorrow, nor crying nor any pain:’ Luke xvi. 19, ‘In thy lifetime thou receivedst
thy good things, and Lazarus evil things; but now he is comforted and thou art tormented.’
We have not our full comfort till we come to heaven. In the world there still is
day and night, summer and winter; here is a mixture of mourning and joy, but there
all comfort, Mat. v. 4. (4.) The highest and chiefest object of our comfort is the
Lord himself: 1 Sam. xxx. 6, ‘David comforted himself in the Lord his God.’ Though
all things else fail, this should satisfy us. Though we have little health, no friends,
no outward supports to rejoice in, yet thou hast God, whose favour is life, and
who is the fountain of happiness, and the centre of the soul’s rest. The prophet,
when reduced not only to some straits but great exigencies: Hab. iii. 18, ‘Yet I
will rejoice in the Lord, I will joy in the God of my salvation.’ The joy of sense
is in the creature, the joy of faith is in God. Thus we may consider comfort objectively.
All that I shall say further is this, that we should take heed what we make to be
the object of our solid comfort, Luke x. 24. They are carnal men that wholly place
their comfort in earthly things, in the pleasures, and honours, and profits of the
world: Luke vi. 24, ‘Woe to you that are rich, for ye have received your consolation.’
They have all here, and can look for no more, and if disappointed here, they are
utterly miser able. There are consolations arising from good things exhibited, but
more in good things promised. ‘Everlasting consolations,’ 2 Thes. ii. 16.
[2.] Let us consider it subjectively. Comfort is the strengthening
of the mind when it is apt to be weakened by doubts, fears, and sorrows. As by patience
we are kept from murmuring, so by comfort we are kept from fainting. It is the strength,
stay, and support of the heart against any grievance whereby it is likely to be
overcome. There are three words by which that delightful sense of God’s favour
as a stay and strengthening to the heart is expressed—comfort, peace, and joy. (1.)
Comfort is that sense of his love by which the sorrows that arise from the sense
of sin and the fears of God’s justice are not altogether removed and taken away,
yet so mitigated and allayed that the soul is not overwhelmed by them, but hope
doth more prevail. This is the nature of comfort, that it doth not altogether remove
the evil, but so alleviate and assuage it, that we are able to bear it with some
alacrity and cheerfulness: and this is the common state of believers, answerable
to the ordinary measure of faith which God giveth his children. Though they are
assaulted with sorrows, doubts, and fears, yet they have that true and solid ground
of comfort in the promises which begets some hope and expectation towards God; and
when the conflict groweth grievous, God of his mercy allayeth the storm by the working
of his comforting Spirit. (2.) There is peace, which is another notion which implieth
comfort, but withal a more full degree of it; for peace doth so settle and calm
the conscience, that they are assaulted either with none or very light fears. It
may be explained by external peace. External peace is that state of things which
is not troubled with wars from abroad, or intestine tumults and confusions at home, for
some long space of time. A truce is a shorter respite, but a peace is a long calm
and quiet. So when we are not assaulted with doubts and troubles, but have much
peace and quietness of spirit in believing: Rom. xv. 13, ‘Now the God of all hope
fill you with all joy and peace in believing.’ (3.) As peace exceedeth consolation,
so doth joy exceed peace, and beget a more notable sense of itself in the soul.
In peace all things are quiet, so as we feel no anxious tossings of mind, no gripes
and fears of an accusing conscience; but in joy, true joy, more, some lively motions
of heart accompanied with a more lively pleasure and delight. In peace the soul
is in such a condition as the body is when nothing paineth us: but in joy,—as when
the corporeal senses are mightily moved with such things as delight and please them,
as at a feast,—the soul is filled with perpetual suavities, so great many times
as cannot be told: 1 Peter i. 8, ‘Joy unspeakable and full of glory.’
Well, then, this is comfort, if you consider it with respect to
the sense of God’s love, or the hopes of glory; such a lightening and easing of
the heart as showeth itself in alacrity in God’s service, and courage in tribulations.
1. These comforts, though not absolutely necessary to salvation,
yet conduce much to the well-being of a Christian, and therefore are not to be despised.
It is as oil to the wheels, Job xv. 11. If neglected and not sought after with earnest
diligence, they are despised, which cannot be without great sin.
2. It follows after holiness, as heat doth fire. The oil of grace
will breed the oil of gladness. There are certain spiritual pleasures which do attend
a course of obedience. Holiness is our work, comfort our reward; holiness is God’s
due, comfort our profit and interest: Acts ix. 31, ‘Walked in the fear of God and
comfort of the Holy Ghost.’ Grace carrieth us out to honour God, love to him breedeth
comfort. It is strange if it be not so; there is some unusual impediment.
3. Though our main comfort be in heaven, yet whilst we are here
in the world we have some foregoing consolation, as an earnest and pledge of more
to ensue, and as the solace of our pilgrimage, Ps. cxvii. 54. Here is not only the
offer, but the sealing of pardon and peace to the soul.
4. Comfort is more needful at some time than at others, and God
dispenseth it suitably to our trials, necessities, and wants. In great afflictions
and temptations there is a larger allowance, because they need greater comforts,
2 Cor. i. 5; a drop of honey is not enough to sweeten a hogshead of vinegar. The
Lord reserveth the comforts of his Spirit for such a time. The more humble and frequent
in prayer, grace is more exercised, drawn forth into the view of conscience.
2. Comfort is to be asked of God, for it is his proper gift. It
is his name: ‘The God of all comfort,’ 2 Cor i. 3; and 2 Cor. vii. 6, ‘The God that
comforteth those that are cast down.’ It is well that our comforts are in the hand
of God; we should have little of it if it were in the disposal of the creature.
Consider:—
1. That natural comforts are the gifts of God: 1 Tim. i. 17, ‘He
giveth us richly all things to enjoy,’ and sets forth the bounds of our habitation, where and how much we shall have, and giveth and taketh
these things at his pleasure, raising up some from the dunghill, pulling down others
from the throne of glory, 1 Sam. ii. 7, 8. That prosperity may never be without
a curb, nor adversity without a comfort, God will acquaint the world with such spectacles
now and then: all things are at his dispose.
2. That moderate delight and contentment that we have in our earthly
blessings is his allowance. The creature without God is like a deaf-nut; when we
crack it, we find nothing, Eccles. ii. 24, 25, and Eccles. iii. 13. It is the gift
of God, and it is one of the chiefest earthly mercies, that in this valley of tears,
where we meet with so many causes of grief and sorrow, we take comfort in anything.
Without this, a crown of gold will sit no easier than a crown of thorns upon the
head of him that weareth it; yea, a palace becomes a prison, and every place a hell
to us. It is not abundance of honour that makes a man happy, but comfort, Luke xii.
15. If God send leanness into the soul, or a spark of his wrath into the conscience,
all is as the white of an egg, unsavoury. A secret curse eateth out all the contentment
of it. He that liveth in a cottage is happier than he that liveth in a palace, if
he have comfort there.
3. For spiritual comfort, which ariseth either from the sense
of his love, or the hope of glory, we cannot have one drop of it but from God. His
Spirit is called ‘the comforter.’ All the world cannot give it if he doth not give
it us: he hath an immediate and sovereign power over the hearts of men; if he frown,
nothing can support us. When the sun is gone, all the candles in the world cannot
make it day. We can procure our own sorrows quickly, but he only can comfort us.
None but divine comforts are authentic.
Thirdly, The means of conveying and procuring this comfort 1.
The means of conveying it on God’s part is his word. David pleadeth that where the
remedy of his misery was discovered and offered. We read often in this psalm how
David revived his comfort by the word; and Rom. xv. 4, ‘Comfort of the scriptures.’
There is the matter of true spiritual comfort: 1 Cor. xiv. 31, ‘That all may learn
and all be comforted.’ This follows from the former; God is the God of comfort,
and we should not have the heart to come to him unless he had opened the way to
him by his promise. The world cannot give it to us; philosophy cannot. The word
of God can. And this comfort is both strong and full, for measure and matter. Matter;
there the death of Christ is laid down as the foundation of comfort. If we consider
God as holiness itself, and we nothing but a mass of sin and corruption, you will
see there can be no reconciliation without satisfaction given. Mercy must see justice
contented; one attribute must not destroy another. Justice hath no loss, it is fully
satisfied in Christ, and that is the ground of our comfort, 2 Cor. i. 3. There are
the promises of deliverance, protection, support, the liberties and privileges of
Christians laid forth. These are the breasts of comfort, Isa. lxvi.; suck of these
and be satisfied. In short, our great comforts are, God’s presence with us while
we are in these houses of clay, our presence with God in his palace of glory: 1
Thes. iv. 17, 18, ‘We shall ever be with the Lord;’ and ‘Comfort one another with
these words.’
2. The means on our part, receiving the sweet effects of God’s
mercy and word, and that is prayer. We cannot have it without dealing with God in
a humble manner. Whatever God giveth he will have it sought out this way; Ezek.
xxxvi. 37, ‘I will yet be inquired after to do it for them;’ so Isa. xxix. 10, 11.
Now the reasons are these:—
[1.] Because in prayer we act faith and spiritual desire, both
which are as the opening of the soul, Ps. lxxxi. 10, to raise our confidence, or
draw forth the principles of trust.
[2.] We ask God’s leave to apply in particular what is offered
in the word in general: as in the next verse, ‘Let thy tender mercies come unto
me,’ ver. 77. In everything we must ask God’s leave though we have right; though
in possession we ask leave, because we may be mistaken in our claim.
[3.] It is a fit way of easing the heart and disburthening ourselves,
Phil. iv. 6, 7. When we pray most, and most ardently, we are most happy and find
greatest ease.
[4.] God will be owned as the author of comfort, whoever be the
instrument, Isa. lvii. 19; in prayer we apply ourselves to him. The word is a sovereign
plaster, but God’s hand maketh it stick; many read the scriptures, but are as dead-hearted
when done as when they began. The Spirit is the comforter; we are very apt to look
to the next hand, to the comfort, but not to the comforter, or the root of all,
which is loving-kindness in God.
Fourthly, The subject capable, ‘thy servant.’ Here we may ask the
eunuch’s question, ‘Of whom speaketh the prophet this, of himself or of some other
man?’ Of himself questionless, under the denomination of God’s servant. But then
the question returneth, Is it a word of promise made to himself in particular, or
God’s servants in the general? Some say the former, 2 Sam. xii. 13, the promises
brought to him by Nathan. I incline to the latter, and it teacheth us these three
truths:—(1.) That God’s servants are only capable of the sweet effects of his mercy
and the comfort of his promises. Who are God’s servants? (1st.) Such as own his
right, and are sensible of his interest in them: Acts xxiii. 23, ‘The God whose
I am and whom I serve.’ (2d.) Such as give up themselves to him, renouncing all
other masters. Renounce we must, for we were once under another master, Rom. vi.
17; Mat. vi. 24; Rom. vi. 13; 1 and Chron. xxx. 8. (3d.) Accordingly frame themselves
to do his work sincerely: Rom. i. 9, ‘Serve with my spirit;’ and Rom. vii. 6, ‘In
newness of spirit,’ so as will become those who are renewed by the Spirit: diligently,
Acts xxvi. 7, and universally, Luke i. 74, and wait upon him for grace to do so,
Heb. xi. 28. These are capable of comfort. The book of God speaketh no comfort to
persons that live in sin, but to God’s servants, such as do not live as if they
were at their own dispose, but at God’s beck: if he say, Go, they go. They give
up themselves to be and do what God will have them to be and do. (2.) If we would
have the benefit of the promise, we must thrust in ourselves, under one title or
other, among those to whom the promise is made, if _not as God’s children, yet as
God’s servants. Then it is as sure as if our name were in the promise. (3.) All
God’s servants have common grounds of comfort: every one of God’s servants may
plead with God as David doth. The comforts of the word are the common portion of
God’s people; they that bring a larger measure of faith, carry away a larger measure
of comfort.
Oh, then, let us lift up our eyes and hearts to God this day,
and, in as broken-hearted a manner, seek this comfort as possibly we can!
SERMON LXXXV.
Let thy tender mercies come unto me, that I may live: for thy
law is my delight.—Ver. 77.
THE man of God had begged mercy before, now he beggeth mercy again.
The doubling the request showeth that he had no light feeling of sin in the troubles
that were upon him; and besides, the people of God think they can never have enough
of mercy, nor beg enough of mercy; they again and again reinforce their suits, and
still cry for mercy. After he had said, ‘Let thy merciful loving-kindness be for
my comfort,’ he presently addeth, ‘Let thy tender mercies come unto me, that I may
live.’
In the words we have two things:—
1. His request, let thy tender mercies come unto me.
2. A reason to back it, that I may live.
First, The request consists of three branches:—
1. The cause and fountain, let thy tender mercies.
2. The influence and outgoing of that cause, or the personal application
of it to David, let them come unto me.
3. The end, that I may live.
1. The cause and fountain is the Lord’s tender mercies: it is
remarkable that in this and the former verse he doth not mention mercy without some
additament; there it was merciful kindness, here tender mercy. Mercy in men implieth
a commotion of the bowels at the sight of another’s misery; so in God there is such
a readiness to pity, as if he had the same working of bowels: Jer. xxxi. 20, ‘My
bowels are troubled for him,’ or sound for him. Now some are more apt to feel this
than others, according to the goodness of their nature, or their special interest
in the party miserable. We expect from parents that their bowels should yearn more
towards their own children than to strangers; so God hath the bowels of a father:
Ps. ciii. 13, ‘Like as a father pitieth his children, so the Lord pitieth them that
fear him.’ There needeth not much ado to bring a father to pity his children in
misery, if he hath anything fatherly in him.
2. The outgoing of this mercy is begged, ‘Let it come unto me;’
where, by a fiction of persons, mercy is said to come or find out its way to him.
3. The effect, ‘That I may live.’ Life is sometimes taken literally,
and, in its first sense, for life natural, spiritual, or eternal, by a metonymy
for joy, peace, comfort: now which of these senses shall we apply to this place?
Some take it for life natural, that he might escape the death his enemies intended to him. Certainly in the
former verse he speaketh as a man under deep troubles and afflictions, and in the
following words he telleth us that the proud dealt perversely with him, and therefore
he might have some apprehensions of dying in his troubles, which he beggeth God
to prevent. Some think he beggeth God’s mercy to preserve him in life spiritual,
and Bellarmine understandeth it of life eternal. But I rather take it in the latter
sense, for joy and comfort, which is the result of life, where it is vital and in
its perfection. Non est vivere sed valere vita. 1 Thes. iii. 8, ‘We live, if ye
stand fast in the truth.’ A man that enjoy eth himself is said to live. But if we
take it in this notion, a double sense may be started; for it may imply either
a release from temporal sorrows, and so the sense will be, Have pity upon me, that
I may once more see good and comfortable days in the world, for a life spent in
sorrow is as no life. Or, he putteth life for some comfortable sense of God’s mercy,
or assurance of his love to him. Most interpreters, both ancient and modern, go
this way.
Νέκρον ἑαυτὸν ἡγεῖται τῆς θείας ἐστερημένον εὐμενείας, saith Theodoret.
He counted himself but as a dead man without the sense of God’s favour and good-will
to him, but it would be as a new life or resurrection from the dead if God would
show him mercy, and cast a favourable aspect upon him. This sense suiteth well with
the context, for David was for the present deprived of the tokens and effects of
God’s tender mercy; why else should he so earnestly beg for that to come to him
which he had already; and it suiteth well with a gracious spirit such as David had.
The points are:—
1. That God’s tender mercy is the fountain of his people’s comfort
and happiness.
2. That it is not enough to hear somewhat of the mercy of God,
but we should by all means seek that it may come unto us.
3. That it is life to a believer to have a sense of God’s mercy
and love in Christ, and death to be without it.
4. Such as would taste or have a sense of God’s mercy must delight
in his law. This was David’s plea.
The two last propositions I shall insist upon, the other being
handled elsewhere, and so much consideration of them as is necessary for the opening
and improving of this verse will occur in one or both of these points.
That it is life to a believer to have a sense of God’s mercy and
love in Christ, and death to be without it.
David was a dead man because he felt not God’s mercy as formerly:
he did eat, and drink, and sleep, and transact his business as others did; but he
counted this as no life, because he felt not the wonted sense of God’s love. Gracious
spirits cannot live without divine comforts, they take no joy in the world unless
God favourably look upon them.
Let me illustrate this note with these observations:—
1. Observe, he seeketh all his comfort from mercy, and tender
mercy; so in the former, so in the present verse. I shall show you the necessity
and utility of so doing.
[1.] The necessity of it. The best of God’s children have no other
claim. For a publican to come and say, ‘God, be merciful to me
a sinner,’ Luke xviii. 13, is no such wonder; but for a David to use the same plea,
that should be noted. From first to last the children of God have no other claim;
it is mere mercy that took us into a state of grace at first, and mere mercy that
keepeth us in it, and furnisheth us with all the supplies that are necessary to
keep it up in vigour and comfort, and mercy that giveth us the final consummation
and accomplishment of it at last. Our first entrance into the state of grace is
always ascribed to mere mercy. Nothing moved the Lord to bestow life upon dead and
graceless sinners but his mere pity and tender compassion: 1 Peter i. 3, ‘Of his
abundant mercy he hath begotten us to a lively hope:’ Eph. ii. 4, ‘God, who is rich
in mercy, for his great love wherewith he hath loved us, while we were yet dead
in trespasses and sins, yet quickened us:’ Titus iii. 5, ‘Of his mercy he hath saved
us, by washing us in the laver of regeneration.’ Mercy was, then, exercised not
only without our desert, but against our desert: God was not moved to bestow his
grace by any goodness which he did foresee or find in us, but merely by his own
pity; misery offered the occasion, but mercy was the cause of all the good done
unto us. After conversion, all our supports and supplies are given us of his tender
mercy: Gal. vi. 16, ‘As many as walk according to this rule, peace and mercy be
upon them.’ New creatures and the most accurate walkers are not so free from sin
but they still stand in need of mercy. All their receipts come to them not in the
way of merit, but undeserved mercy. Our peace and comfort, when we walk most according
to rule, is the fruit of mercy. The elect are called ‘Vessels of mercy,’ Rom. ix.
23, because, from first to last, they are filled up with mercy, and supplied by
the free favour and love of God in Jesus Christ. Our final consummation is from
mercy: the same mercy that lays the first stone in this building doth also finish
the work: Jude 21, ‘Looking for the mercy of our Lord Jesus Christ to eternal life.’
We take glory out of the hands of mercy, and it is mercy that sets the crown upon
our heads, after we have done and suffered the will of God here upon earth. We can
merit no more after grace than before.
[2.] The utility of it; this giveth boldness and more hopeful
expectation; that will appear if we consider what mercy is. It is God’s propension
and inclination to do good to the sinful and miserable, so tar as his wisdom seeth
convenient. As mercy is a perfection in the divine nature, so God is necessarily
merciful as well as just; but the exercise of it is, I confess, free and arbitrary:
it is not necessarily exercised but according to his will and good pleasure, to
some more, to some less, as his wisdom thinketh fit. Yet this advantage we have
by it, that mercy rather seeketh a fit occasion to discover itself than a well qualified
object, as justice doth; for it doth not consider what is due or deserved, but what
is needed. Therefore, first, the needy and miserable have some hope, for misery
as misery is the object of mercy; and therefore when our afflictions are pressing
and sore, our miseries and straits are some kind of argument which we may plead
to God: Ps. lxxix. 8, ‘Let thy tender mercies speedily prevent us, for we are brought
very low;’ they plead their miserable condition. Mercy relents towards a sinful
people when they are a wasted people: he heareth the moans of the beasts, and therefore certainly he will
not shut up his bowels against the cries of his people; their very misery pleadeth
for them. Secondly, the broken-hearted that have a sense of their misery have a
greater advantage than others, and are more capable of God’s mercy, because they
are not only miserable, but miserable in their own feeling, especially if this feeling
be deep and spiritual; they are sensible of the true misery, and they are more troubled
about sin than temporal inconvenience: Mat. ix. 13, ‘Go learn what that meaneth,
I will have mercy and not sacrifice.’
3. When we flee to his mercy, and seek it in the appointed way
of repentance towards God and faith in our Lord Jesus Christ: the Lord will not
utterly destroy a sinner fleeing to his mercy; he hath engaged his word and oath,
Heb. vi. 18; and this comfort we may make use of partly when the sense of guilt
sits heavy upon the soul; go humble yourselves before the merciful God, and sue
out his favour and reconciliation with you, as David doth, Ps. li. 1, ‘Have mercy
upon me, according to thy loving-kindness; according to the multitude of thy tender
mercies, blot out my transgressions:’ you know not what a merciful God may do for
his undeserving and ill-deserving people. And partly when God is upon his judicial
process, and calleth a people to an account for their sins, he still retaineth his
merciful nature: Hab. iii. 2, ‘In the midst of wrath he remembereth mercy:’ his
wrath and indignation doth not so far transport him as that he should forget his
merciful nature, and deal with his afflicted people without all moderation. When
God is justly angry for sin it is a special time wherein to plead for mercy.
Secondly, He beggeth that it may come to him. Let us see the meaning
of the request, and then what may be observed upon it. Coming to him noteth a personal
and effectual application.
1. A personal application, as in the 41st verse of this psalm,
‘Let thy mercies come to me also, even thy salvation, according to thy word.’ David
would not be forgotten, or left out or lost in the throng of mankind, when mercy
was distributing the blessing to them.
2. Effectual application, that noteth—(1.) The removing of obstacles
and hindrances; (2.) The obtaining the fruits and effects of this mercy. First,
The removing of obstacles. Till there be way made, the mercy of God cannot come
at us, for the way is barricaded and shut up by our sins. As the Lord maketh a way
for his anger, Ps. lxxviii. 50, by removing the hindrances, eating out the staff
and the stay, taking away that which letteth, so the Lord maketh way for his mercy,
or mercy maketh way for itself, when it removeth the obstruction; sin is the great
hindrance of mercy. We ourselves raise the mists and the clouds which intercept
the light of God’s countenance; we build up the partition wall which separates between
God and us, yet mercy finds the way. Secondly, The obtaining the fruits of mercy.
The effects of God’s tender mercies are common or saving. We read, Ps. cxlv. 9,
‘The Lord is good to all, his tender mercies are over all his works;’ not a creature
which God hath made but the Lord pitieth it and supplieth its wants. But there are
spiritual effects of the Lord’s tender mercy, his pardoning our sins, restoring
us to his grace and favour, and repairing his image in us: Eph. i. 3, ‘Who hath blessed us with spiritual blessings in heavenly places in
Christ;’ such spiritual blessings as are a sure effect of God’s favour, never given
in anger. Riches may be given in anger, so may also temporal deliverance, but pardon
of sin is never given in anger, nor the Spirit of the Lord Jesus to dwell in us.
Of spiritual blessings, some are comfortable to us, others honourable to God; some
fall in with our interest, others suit with God’s end; as pardon is of the first
sort, and the subjection of the creature to God of the latter. We are willing to
be pardoned and freed from the curse of the law and the flames of hell, but to be
renewed to the image of God and quickened to the life of grace, and put into a capacity
to serve our Creator and Redeemer, that we are not so earnest for; and yet these
are the undoubted pledges of the special mercy of God to us, and absolutely necessary
to the enjoyment of other relative benefits. We must suppose David to intend both
in his prayer, ‘Let thy mercy come unto me.’ Once more, these spiritual benefits
may be considered as to the effects themselves, and the sense that we have of our
enjoyment of them. Our safety dependeth upon the saving effects and fruits of God’s
special mercy, and our peace, joy, and comfort upon the sense of them. Both are
comprised in that petition, ‘Let thy tender mercies come unto me.’ This being stated
as the full meaning of the words, let us observe:—
[1.] That it is not enough to hear of somewhat of God’s saving
mercies, but we should beg that it may come unto us, be effectually and sensibly
communicated unto us, that we may have experience of them in our own souls; the
hearsay will do us little good without experience; the hearsay is the first encouragement:
‘We have heard the kings of Israel are merciful kings:’ that moved them to make
the address in a humble and submissive manner for their life and safety: 1 Kings
xx. 31, ‘Let us, I pray thee, put on sackcloth upon our loins, and ropes upon our
heads, and go to the king of Israel.’ We may reason at a better rate concerning
the God of Israel. We have heard that the God of Israel is a merciful God, that
he delights in mercy; but then, Let us try what he will do for us. Upon the participation
of the saving effects and benefits of his mercy, our comfort and interest beginneth.
(1.) We shall never have such admiring thoughts of mercy as when we have felt it
ourselves; then we know the grace of God in truth, Col. i. 6. A man that hath read
of honey, or heard of honey, may know the sweetness of it by guess and imagination,
but a man that hath tasted of honey knoweth the sweetness of it in truth; so by
hearing or reading of the grace and mercy of God in Christ, we may guess that it
is a sweet thing, but he that hath had an experimental proof of the sweet effects
and fruit of it in his own heart, and all that is spoken of God’s pardoning and
comforting of sinners is verified in himself, this giveth him a more sensible demonstration
of the worth and value of this privilege, then more admiring thoughts of mercy,
when he can say, as Paul, 1 Tim. i. 13,
ἠλεήθην, I was saved by mercy. (2.) We
shall more love God: Phil. i. 9, ‘I pray that your love may abound in all sense:’
the spiritual gust maketh love abound. (3.) We cannot speak of it with that fulness,
life, sense, and affection to others, nor so movingly invite others to share with
us, as when the effects of his goodness are communicated to us: Ps. xxxiv.
8, ‘Oh, taste and see that the Lord is good.’ A report of a report is a dead cold
thing, but a report from experience is lively and powerful. Well, then, let it come
to me.
[2.] The sense or participation of God’s saving mercies is to
believers the life of their lives, the heaven they have upon earth, the joy and
comfort of their souls, and the want of this is a kind of death to them; for so
David expresseth himself, ‘Let thy tender mercies come unto me, that I may live.’
The reasons are taken partly from the object, and partly from
the subject—from the thing itself, and from the disposition of a renewed heart.
1. From the thing itself, from the object; and there, first, the
value of this privilege, compared with all that may be called life. Life is either
natural, spiritual, or eternal.
[1.] Compare it with life natural, and there the Psalmist will
tell you: Ps. lxiii. 3, ‘Thy loving-kindness is better than life:’ life is not
life without it; without the feeling of this love, or the hope of feeling it, it
is little worth. To have the light of the sun, which is the comfort of the senses,
without the light of God’s countenance, which is the comfort of the soul, is a sad
and dark estate, especially to the children of God, that know they are made for
another world, and for this only in their passage thither. Natural life only giveth
us a capacity to enjoy the comforts of sense, which are base, dreggy, and corruptive;
but the special favour of God lets us into such consolations as perfect the soul,
and affect it with a greater pleasure than our natural faculties are capable of.
Life natural is a frail, brittle thing, but these saving effects of God’s mercy
lay a foundation of eternal happiness. Life natural may grow a burden, but the love
of God is never burdensome; the days may come in which there is no pleasure, Eccles.
xii. 1; Job xxxiii. 20, ‘His life abhorreth bread, and his soul dainty food:’ in
sickness and age, in troubles of conscience. Men do pretty well with their worldly
happiness till God rebuke man for sin; then all the glory, profit, and pleasure
of the creature doth us no good: Ps. xxxix. 11, ‘When thou with rebukes dost correct
man for iniquity, thou makest his beauty to consume away like a moth.’ Judas haltered
himself when filled with the sense of God’s wrath: Job chose strangling rather than
life. At death, when all worldly things cease, and are of no more use to us, the
sense of God’s love will be of great use to us. All the world understand the worth
and value of God’s love when death cometh; then a child of God feeleth it. Oh, saith
he, I would not for all the world but that I had made sure of the love of God before
this hour! How terrible else would it have been to leave all and leap out into an
unknown world! Jer. xvii. 9, ‘The unjust man at his latter end shall be a fool:’
and Job xxvii. 8, ‘What is the hope of the hypocrite, if he hath gained, when God
cometh to take away his soul?’
[2.] Life spiritual: the soul hath no life but in communion with
God, who is the fountain of this new life. Now the more sensible and close this
is, the more they live; the vitality of this life lieth in the sensible participation
of the effects of his special grace and mercy; then we have it more abundantly,
John x. 10; not only living, but lively.
[3.] For eternal life, a comfortable sense of God’s mercy is the
be ginning and pledge of the true and heavenly life, Rom. v. 4-6. The shedding abroad
the love of God in the heart of a believer maketh this his hope sure and certain,
he needeth not be ashamed, for he hath earnest beforehand.
(1.) God’s favour furnisheth us with a remedy against all evils
and miseries; i.e., wants, troubles, sins. The want of other things may be supplied
by the love of God, but the want of the love of God cannot be supplied with anything
else; if poor in the world, yet we may be rich in faith, James ii. 5; if afflicted,
destitute, yet this loss may be made up by the presence of God in the soul, 2 Cor.
iv. 16. As our outward man decayeth, our inward man is renewed day by day. If they
want the creature they have God; there is no want of a candle when they have the
sun; if they want health, the soul may be in good plight, 3 John 2, as Gaius had
a healthy soul in a sickly body. If they want liberty, they lie open to the visits
of his grace; the Spirit of God is no stranger to them, nor can his company and
comforts be shut out. Tertullian telleth the martyrs, You went out of the prison
when you went into it, and were but sequestered from the world, that you might converse
with God: the greatest prisoners are those that are at large, darkened with ignorance,
chained with lusts, committed not by the proconsul, but God. If they want the favour
of men, they have the favour of God: God smileth when the world frowneth; they may
be banished, but every place is alike near to God and heaven. Some climates are
nearer and some further off from the sun, but all alike near to the sun of righteousness.
Ubi pater ibi patria, that is our country where God is. We are harassed, beaten,
afflicted in sundry manners, but the sting is gone; the rod that is dipped in guilt
smarteth most, but a pardoned man may rejoice in tribulations, Rom. v. 1, 2. But
now, on the contrary, suppose a man high in honour, wallowing in wealth, spending
his time and wealth in ease and pleasure, but after all this God will bring him
to judgment. The world is his friend, but God is his enemy and he is all his lifetime
subject to bondage, Heb. ii. 14; not always felt, but soon awakened; and during
the time of his comfort and delight, he is dancing about the brink of hell, liable
to an eternal curse; and there is but the slender thread of a frail life between
him and execution, a few serious sober thoughts undo him.
(2.) Sin; that is the great evil, both as to the guilt of it and
the wages of it, the guilt and obliquity of it. No creature can provide a plaster
for this sore; to get our consciences settled and our natures healed, this is the
special fruit of God’s mercy in Christ; his business is to save us from sin, Mat
i. 21; Acts iii. 26, ‘God having raised up his son Jesus, sent him to bless you
in turning away every one of you from your iniquity:’ Rom. xi. 26, ‘There shall
come out of Zion the deliverer, and shall turn away ungodliness from Jacob:’ have
God’s image repaired, and restored to his grace and favour. Those that have felt
sin a burden, nothing will satisfy till the Lord looks graciously upon them.
(3.) The favour of the Lord is the fountain of all blessings.
Get an interest in his special mercy, and then all things are yours. You have God for your God, who commandeth all things: 1 Cor. iii.
22, ‘Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things
present, or things to come, all things are yours:’ Mat. vi. 33, ‘First seek the
kingdom of God and his righteousness, and all these things shall be added to you:’
Prov. x. 22, ‘The blessing of the Lord maketh rich, and he addeth no sorrow with
it.’
(4.) It sweetens every comfort; a piece of bread with the love
of God is a plentiful feast. ‘A little that a righteous man hath
is better than the revenue of many wicked.’ Quid prodest regium alimentum si ad Gehennam pascal?—what profiteth it to be fatted for slaughter?
2. Reasons from the subject, or disposition of the renewed heart.
[1.] They have once had an apprehension of their true misery by
reason of sin and the curse. None prize the favour of God, but they have been burdened with the sense of sin and misery. We speak
in vain to most men; it is only the sick will prize the physician,
the condemned be earnest for a pardon.
[2.] They are renewed. Till a man be holy he cannot rejoice in
spiritual things; the fool’s heart is always in the house of mirth, Eccles. vii.
4. For masks, and plays, and merry meetings, feasts and banquets, and vain company,
and idle games and pastimes, these are the life and joy of their souls. A fool will
make a foolish choice, as children prefer their rattles and toys before a solid
benefit: Rom. viii. 5, ‘For they that are after the flesh do mind the things of
the flesh, and they that are after the spirit the things of the spirit:’ the desire
showeth what is delightful and comfortable, but now the renewed heart, it is their
all to be in favour with God. They have not the spirit of the world, 1 Cor. ii.
3; many have affections for anything but God.
Use 1. The use is—(1.) Reproof to those that care not for this
sense of God’s mercy. David could not think himself alive till he was reconciled
to God. Profane men are not much troubled with this care; though God be angry they
can seek their delight elsewhere; they can rejoice in the creature apart from God;
so they may have outward things they are at ease, and can sing lullabies to their
souls, as that wretch in the parable, Luke xii. 19, ‘Eat, drink, and be merry.’
If they be in trouble, they seek to put away their troubles by carnal means. Let
these consider, first, God can make the stoutest-hearted sinner who standeth aloof
from him to see he is undone without him. It is no hard thing to put a sinner in
the stocks of conscience, so that one favourable look would be valued more than
all the world. Secondly, It may be, when punishment hath opened their eyes, God
may hide his face and withhold the blessing from them when they seek it with bitter
tears: Prov. i, 28, ‘They shall call upon me, but I will not answer; they shall
seek me early, but shall not find me.’ (2.) To shame the people of God that have
such cold and careless thoughts about that which true believers count as dear as
their lives.
1. This slightness cometh from carnal complacency, or inordinate delight
in the creature, or letting out ourselves to worldly delights. Now this is vile
ingratitude, when God’s gifts, and those of the worser sort, draw us from himself.
Will you be of a Gadarene spirit, or as one of the vain fellows, as Michal told
David scoffingly?
2. Consider how dangerous this is to our temporal and eternal
felicity. Temporal felicity: The creature is blasted when our life is bound up with
it; the world is eclipsed that the favour of God may be more prized, and the loss
of the creature should more awaken us to seek after God. We most prize the evidences
of God’s favour and reconciliation with him when we are in trouble, and God taketh
away our worldly comforts, that the consolations of his Spirit may not seem as small
things. Many have smarted for carnal complacency. Eternal felicity: When any carnal
thing is valued more than God, it puts our eternal comforts upon a hazard; it is
a selling the birthright for a mess of pottage, Heb. xii. 15. Well, then, let us
be weaned from the world, for while we take too much delight in the creature God
is the less esteemed.
Use 2. Instruction, to teach us how to carry ourselves with respect
to this privilege, a sense of the love of God shed abroad in our hearts in the fruits
and effects thereof.
1. Let us make it our chiefest care to get and preserve the fresh
sense of God’s love upon our hearts, grudging at no labour: 2 Peter i. 10, ‘Give
diligence to make your calling and election sure,’ &c. No cost: Mat. xiii. 46, ‘When
he had found one pearl of great price, he went and sold all that he had, and bought
it;’ Phil. iii. 8, 9, denying lusts and interests.
2. Not to hazard it on cheap terms. God forbid that I should sell
my inheritance! Will you sell away Christ and heaven for such cheap rates, hazard
your souls for carnal satisfaction?
3. Let us be sensible of the want of it as the greatest misery,
Mat. ix. 15.
4. Rejoice in it above all things, Ps. iv. 6, 7. Be glad if this
be promoted, though by sharp afflictions.
Doct. 2. All such as would have the comfortable effects and sense
of God’s mercy must delight in his law.
1. Delight in the law implieth obedience, for it is not a delight
that ariseth from speculation, or the contemplation of the truth revealed therein.
‘I delight to do thy will, O my God; yea, thy law is within my heart,’ Ps. xl. 8;
and Ps. cxii. 1, ‘Blessed is the man that feareth the Lord, that delighteth greatly
in his commandments;’ not in the knowledge of their duty, but in the practice of
it. It is in the law as the rule of duty, and all tendeth to practice. They that
delight in the speculation grudge at the practice. One that is observant of God’s
will delighteth to believe and obey, as well as to know God’s word.
2. A ready and cheerful obedience must be willingly and heartily
undertaken; love to the work for the work’s sake. A man is never truly converted
to God till God hath his love, and his law hath his love; for the constitution of
the heart is not seen in our opinions so much as in our affections, love, desire,
and delight. Many men’s judgment is for God; that is, conscience is for God, but
their hearts are for other things; when obedience is practically and cheerfully
undertaken, and the delight of our souls in them. Men have a little compulsory religiousness;
it is most when frightened into it. Men do something, but had rather leave it undone,
and do not choose rather to walk holily if they had their own choice. A man is slavish
when fear of being damned doth only sway him; the godly love holiness as holiness,
they are constant with God.
But why do they that have a comfortable sense of his mercy delight
in his law?
1. These are only fit to ask mercy.
2. These are qualified to receive mercy.
1. These are only fit
to ask mercy.
[1.] Because they are likely to ask it most feelingly. None prize
the mercy of God, nor will ask it in such an earnest and broken hearted manner,
as those that delight in his law. These see their want of it, they are sensible
of more defects than others are: Rom. vii. 24, ‘O wretched man that I am!’ They mind
their work, which others, that exercise themselves not unto godliness, mind not;
they have greater light and greater discoveries, more love; much work driveth them
oftener to the throne of grace. None rest in duties so much as they that have least
cause: Mal. i. 13, ‘What a weariness is it!’
[2.] These ask more regularly; therefore it is said, Ps. xxxvii.
4, ‘Delight thyself in the Lord, and he shall give thee the desire of thy heart.’
Why so unlimitedly? Because delight in the Lord retrencheth carnal desires and moderateth
earthly desire; their hearts are not so set upon outward things as the hearts of
other men are: John xv. 7, ‘If ye abide in me, and my words abide in you, ye shall
ask what ye will, and it shall be done unto you.’ Why doth God make so large an
offer? He trusteth such as keep communion with Christ. There is a conformity between
their wills and God’s in the matter of their desire so far as we are renewed and
hold communion with him; their unruly lusts will be subdued, and their unlawful
desires for matter, manner, and end be laid aside, and they will acquiesce in the
good pleasure of God, and the most excellent things. Therefore God maketh them this
offer, Ask what ye will. Not that men are warranted to pray for what they will,
or to expect an answer in whatsoever they desire, but as their delight in his law
is prevalent, their wills are limited by his word and will, and the Spirit in them
‘maketh intercession according to the will of God,’ Rom. viii. 26, 27.
[3.] These may with most confidence ask mercy; others are excluded:
Prov. xxviii. 9, ‘He that turneth away his ear from hearing the law, his prayer
is an abomination to the Lord.’ These are included: 1 John iii. 22, ‘And whatsoever
we ask, we receive of him because we keep his commandments, and do those things
that are pleasing in his sight.’ If we refuse God speaking to us in infinite wisdom,
as he does in the word, no wonder if God refuse us stammering foolishly in prayer,
Jer. ix. 21. Men that purpose to continue in their sins shall not be heard in other
things, otherwise the grossest sinners may come to God to have their sins pardoned
and removed, and expect to be accepted and heard through Christ; but the perpetual
assistance and favour of God is not given to them. Such as would be heard and accepted,
and come with assurance of welcome and audience, ought to be devoted to him, to
worship him, to call on him.
2. These are qualified to receive mercy, according to the tenor
of that covenant in which mercy is dispensed and magnified in the
covenant of grace or the covenant of God’s mercy in Christ, Heb. v. 9, and x. 14.
This being apt to be abused, let us explain, how obedience is a condition of the
covenant A condition meriting and purchasing the blessings of the covenant it cannot
be; for God giveth the ability to obey wholly and solely of his own grace: it is
short of the rule, and infinitely inferior to the reward. A condition applicatory,
whereby we apply ourselves to the covenant on our part, it is, and therefore necessary.
It is a secondary condition, disposing us to communion, with God in and by the covenant.
At first we must be turned by repentance towards God, through faith in the Redeemer,
before we receive remission of sins, Acts xx. 18. Faith and repentance are conditions
of pardon, and sincere obedience a condition of salvation. The first condition containeth
a resolution of obedience for the future, though we have not actually so obeyed.
The secondary condition, that we should make good our resolution. We must keep covenant
as well as make covenant. Faith is an entering into covenant, for it is a consent
to take Christ as lord and saviour; and constant and delightful obedience is a constant
keeping covenant, Ps. xxv. 10, and ciii. 17, 18. The making covenant was necessary
for our entrance, the keeping covenant for our continuance. Consent to take any
for king, husband, master, draweth another condition after it, that we carry ourselves
in these relations dutifully: besides promising there must be performing; he that
is my sovereign must be obeyed. There must be conjugal fidelity to the husband,
and faithful service to the chosen master; so in the covenant between us and God,
us and Christ.
Object. But you will say. How, then, shall we take comfort in the
new covenant, who are so many ways faulty?
Ans. We must consider—(1.) What it exacts; (2.) What it accepteth.
1. What it exacts. To quicken us to more earnest endeavours and
humble confession of failings, it exacteth perfect obedience, admits of no imperfection
either of parts or degrees.
2. It accepteth a perfection of parts, there being truth of godliness,
and a single-hearted inclination to observe the whole will of God; then our defects
and weaknesses are covered by Christ’s perfect righteousness. The unregenerate lie
under the rule of exaction, but being out of Christ, are denied the benefit of acceptation.
Use 1. To inform us that petitions of mercy and the plea for new
obedience are very consistent: ‘Let thy tender mercies come unto me;’ and his argument
is, ‘For I delight in thy word.’ Mercy is nevertheless free, though the creature
mind his duty; for when we have done all we are but unprofitable servants, Luke
xvii. 10; and grace helpeth us to do what we do: Luke xix. 18, ‘Thy pound,’ not
my industry; and 1 Cor. xv. 10, ‘By the grace of God I am what I am; and his grace,
which was bestowed upon me, was not in vain: but I laboured more abundantly than
they all; yet not I, but the grace of God which was with me.” It was grace to appoint
such reasonable terms, to accept of them, though done in that sorry fashion which
our frailty permitteth us to tender to God.
Use 2. To quicken us to a delightful course of obedience, if we
would have the sense of mercy. The same spirit that urgeth us
to obey, a sense of God’s love, urgeth us also to delight in his law. The same spirit
that urgeth us to sue out the promise urgeth also to obey the precept
1. Consider how God hath twisted his honour with our interest,
and ordered both for his own glory. God’s interest and honour is to be considered
as well as our salvation. We must never look for such mercy and grace from God as
shall discharge us from our duty and subjection to God, or give you liberty to dishonour
and disobey him. No; ‘Christ redeemed us to God,’ Rev. v., and Luke i. 74, 75. Salvation
is our benefit, obedience is God’s right and interest. Happiness man is not averse
from, but he sticketh at the terms. Some part of this happiness suiteth well enough
with our natural desires, as pardon and life; but we care not for his law and the
obedience we owe by virtue of it. We are naturally more willing of what maketh for
ourselves, for our comfort, than what maketh for the honour of God.
2. Consider, a great part of God’s first mercy is expressed in
healing our natures and preparing us for this delightful course of holiness, Heb.
x. 16, 17; 1 Cor. i. 30; Titus iii. 4, 5.
3. Consider, this comfortable sense of God’s mercy should induce
us to this by way of argument: 1 John iv. 19, ‘We love him because he first loved
us;’ 2 Cor. v. 14, 15, ‘For the love of Christ constraineth us; because we thus
judge, that if one died for all, then were all dead; and that he died for all, that
they which live should not henceforth live unto themselves, but unto him which died
for them, and rose again;’ and Gal. v. 6, ‘In Christ Jesus neither circumcision
availeth anything, nor uncircumcision, but faith, which worketh by love.’ And then,
by way of gratitude, we ought to bend all the powers of our souls to holiness and
obedience, and lay out our care and labour upon it.
4. Consider, the more holiness and obedience any one hath, the
more acceptable to God. A holy soul is an object capable of God’s love; the holy
God delighteth in holiness, as well as the merciful God pitieth misery. The more
holy we are, the more God loves us. Let us not make wounds for God to cure. As we
increase in holiness we increase in favour with God. This is true of Christ, who
never had any defect of holiness, but only was to increase in the exercise of it.
5. Consider how just it is with God to refuse our cries for mercy
when we despised his precepts for duty. Besiege your hearts with these considerations,
and press them daily upon you. We are marvellous apt to please ourselves with some
loose apprehensions of mercy, without bending ourselves to our duty.
6. Consider how reasonable it is that, when mercy hath taken us,
with all our faults, at our first entrance into covenant with God, we should afterwards
study to please and make it our delight so to do.
7. Consider how impossible it is to cherish a sense of his mercy
and love to us while we neglect duty. The soul hath two sentiments of religion which
can never be defaced—a desire of happiness, and subjection to God—ut anima sit subjecta
Deo et pacata in se. As we love our own comfort, so we will be troubled about our
duty; the soul will not sit easy. Comfort follows holiness as light doth fire, and sin
will cause trouble as the prick of a needle doth pain. The soul cannot be serious
and mind things but it will be so. Indeed, at some times, by carelessness, our sense
of the necessity of obedience is extinguished, and then a little serveth turn to
keep the conscience quiet or stupid; but it will return again. Never leave till
holiness and obedience be your delight as well as your care.
Use 3. To press us to be earnestly dealing with this merciful
God for comfort. We need it now in a time of judgment, when delivered over to judgments,
Hosea xi. 8, as sometimes to sin, so to plagues; when God opens the floodgates,
lets out judgments upon a people without restraint: ‘I will hide my face from them,
I will see what their end shall be,’ Deut. xxxii. 20. So also the 30th verse, ‘Their
rock sold them, and the Lord hath shut them up.’ Mercy can put a stop, but that
will interpose no more. Again, when the people of God are much hated and maligned;
now, ‘We are troubled on every side, yet not distressed; perplexed, but not in despair,’
2 Cor. iv. 8.
1. If it be God’s nature to be merciful and kind, why should we
be discouraged? Mercy is free, favour is shown to a miserable person. Mercy can
recall the punishments due to us, and mitigate corrections, and sweeten our comforts.
2. But, then, you must be content that mercy should issue out
in its own way and order; first giving us principal mercies, then necessary; first
sanctifying, and then comforting: ‘Saving us by washing us in the laver of regeneration.’
3. Reckon your comfort more by a sense of God’s care than by removing
temporal trouble. Spiritual comfort is more excellent than bodily.
4. You must sue it out by prayer, wherein, first, it must be with
brokenness of heart. Let true spiritual misery be discerned and complained of. Let
us lay our sins and sores before his pity. Secondly, with faith, for here is the
word mentioned. Why are we so disconsolate? is there no balm in Gilead? It is our
usual fault, we pore too much upon our troubles. There is a God of comfort, who
answereth his name every way, and will keep his word with his people. Let us come
to him in all our wants. Thirdly, with resolution of more faithful obedience, for
God’s servants are only capable; renew your covenant of serving God.
5. The godly have common comforts. What will serve one’s turn
will serve another’s also. They have all the same fundamental work of grace in their
hearts; they are all born of God, have his image stamped on them, have the same
Redeemer; the same Spirit worketh in all, and the promises are made alike unto all,
not upon personal considerations.
SERMON LXXXVI.
Let the proud be ashamed; for they dealt perversely with me without
a cause: but I will meditate in thy precepts.—Ver. 78.
IN these words you have—(1.) David’s prayer; (2.) David’s resolution.
First, David’s prayer; and there take notice of—
1. The petition itself, let the proud be ashamed.
2. The reason, for they dealt perversely with me without a cause.
In the prayer he beggeth the repression of his enemies. There take notice of—
[1.] The notion by which they are described, the proud.
[2.] The event or effect of God’s providence desired concerning
them, let them be ashamed.
The notion is considerable. The wicked, especially the persecutors
of God’s people, are usually characterised by this term in this Psalm, ‘the proud,’
ver. 51, 69, 122; and will give
us this note:—
Doct. That pride puts wicked men upon being troublesome and injurious
to the people of God.
But why are the persecutors and the injurious called the proud?
Ans. 1. Because wicked men shake off the yoke of God, and will
not be subject to their Maker, and therefore desist not from troubling his people:
Exod. v. 2, ‘Who is the Lord, that I should obey his voice, and let Israel go?’
What was in his tongue is in all men’s hearts; they contemn God and his laws. Every
sin hath a degree of pride and depreciation of God included in it: 2 Sam. xii. 9,
‘Wherefore hast thou despised the commandment of the Lord, to do evil in his sight?’
There is a slighting of God’s authority, and a lifting up our will against the will
of God.
Ans. 2. Because they are drunk with worldly felicity, and never
think of changes: Ps. cxxiii. 4, ‘Our soul is exceedingly filled with the scorning
of those that are at ease, and with the contempt of the proud.’ When men go on prosperously,
they are apt wrongfully to trouble others, and then to shout at them in their misery,
and to despise the person and cause of God’s people, which is a sure effect of great
arrogancy and pride. They think they may do what they please; they have no changes;
therefore they fear not God, and put forth their hands against such as be at peace
with them, Ps. lv. 19, 20; whilst they go on prosperously and undisturbedly, they
cannot abstain from violence and oppression. This is certainly pride, for it is
a lifting up the heart above God and against God, and without God. And they do not
consider his providence, who alternately lifts up and casts down, that adversity
may not be without a cordial, nor prosperity without a curb and bridle. But when
men sit fast, and are well at ease, they are apt to be insolent and scornful. Riches
and worldly greatness make men insolent and despisers of others, and care not what
burdens they impose upon them; they are intrenched within a mass of wealth and power
and greatness, and so think none can call them to an account. Solomon speaketh of
two sorts of people: Prov. xviii. 10, 11, ‘The name of the Lord is a strong tower: the righteous
runneth into it, and is safe. The rich man’s wealth is his strong city, and as an
high wall in his own conceit.’ Every man is as his trust is; for, as the Psalmist
speaketh of idols in general, ‘They that trust in idols are like unto them,’ so
it is true of spiritual idols. If a man trust in vain things, his heart groweth
vain, proud, and insolent; promiseth him an uninterrupted course of felicity, from
poor, perishing things, that come and go at God’s pleasure. If a man trust in God,
then he is kept holy, humble, carried on with a noble and divine spirit, and findeth
more safety than another that hath all the strength and power of the world to support
and back him. The name of the Lord is a real refuge, but wealth and honour and worldly
greatness is but an imaginary refuge. He that hath nothing but the name of the Lord
to trust in, worldlings think he buildeth castles in the air; but the godly knoweth
that worldlings indeed build castles in the air, while they look big, and think
their greatness shall bear them out. Alas! wealth is but a wall and a strong tower
in their own conceit; not really so; but this puffeth them up, and they are quite
other men when they are at top than what they were when they were under.
Ans. 3. Because they affect a life of pomp and ease and carnal
greatness, and so despise the affliction and meanness and simplicity of the people
of God. The false church hath usually the advantage of worldly power and external
glory, and the true church is known by the divine power, gifts, and graces, and
the lustre of holiness: Ps. xlv. 13, ‘The king’s daughter is glorious within;’ is
found out by faith, love, patience, sobriety, heavenly-mindedness, humility, purity,
and the like, rather than by a splendid appearance; and holiness becomes God’s house,
Ps. xciii. 5, rather than gold and silver and costly furniture. The false church
vaunts itself in costly temples, officers richly endowed with temporal revenues,
and a pompous attendance; and so the simplicity of the gospel is corrupted and turned
into a worldly domination. As, for instance, the church of Rome boasts of her grandeur
and magnificence, and upbraids the Reformed with their abject condition.
Ministris
eorum nihil vilius, saith Campian. They can tell of the pompous inauguration of their
popes, their stately train of cardinals, lordly prelates; whereas the poor ministers
of the gospel live hardly and precariously. Whereas, indeed, the glory of the true
church doth not make a fair show in the flesh, is not external, corporeal, and visible,
but internal, incorporeal, and invisible, Cant. i. 5; and like its head, Jesus
Christ, who, to appearance, was humble, poor, and afflicted; but in him were hidden
all the treasures of wisdom and knowledge; yea, the fulness of the godhead dwelt
bodily. External splendour pleaseth the flesh, and is not a sign of virtue so much
as pride, Luke xvi. 19. What shall become of the primitive church for the first
three hundred years, if outward greatness be a mark of it? The world is with them,
but the faith with us; they have pure gold, but we pure doctrine (Naz. Orat. Con.
Aroc.) So Hilary against Auxentius, Unum moneo, cavete antichristum, male enim vos
parietum amor cepit, male ecclesiam Dei in tectis artificiisque veneramini, male
sub iis pacis nomen ingeritis: anne ambiguum est in iis antichristum cessurum? Monies mihi et sylvae et lacus et carceres, et voragines sunt tutiores; in its enim
prophetae aut manentes, aut demersi, Dei Spiritu prophetabant.
Well, because of their affectation of worldly greatness, they are called proud;
and so it is taken, Mal. iii. 15, ‘Ye call the proud happy.’ And because of this
they hate and molest the people of God, because theirs is a contrary spirit. They
hear Christ’s voice: Mat. xi. 29, ‘Learn of me, for I am meek and lowly.’ They hate
them because they contemn that felicity which they affect, and so put a scorn on
their way: 1 Peter iv. 4, ‘Think it strange that you run not with them into
the same excess of riot, speaking evil of you.’
Ans. 4. They are called proud because of their insolent carriage
towards the Lord’s people, partly in their laws and injunctions, requiring to give
them more honour, respect, and obedience than in conscience can be afforded them;
as Haman would have Mordecai to devote himself to him after the manner of the Persians,
Esther iii. 5. The man, though a favourite, was an Amalekite, one that came of that
stock whose remembrance God would have to be blotted out, Exod. xvii. 14; and possibly
more worship and honour was required than was due to a man. God had forbidden to
give divine honour to any but himself. Now, according to the custom of Persia, these
honours did somewhat savour of divine worship—Vide Brisson, pp. 10-14, with the
18th. So Jeroboam would have his calves worshipped, 1 Kings xii. 32; and yet all
that complied with him therein are charged for walking so willingly after the commandment,
Hosea v. 11. We dare not offend God to please men; the good Levites are commended, 2 Chron. xi. 14. So it was pride in Nebuchadnezzar to command
all men to bow before his image, Dan. iii. 15, 16. God’s prerogative must not be
incroached upon; there is a superior sovereign. Partly in vexing, molesting, and
oppressing them at their pleasure; the formal Christian hateth the spiritual, Gal.
iv. 29. Now this cometh from their pride: Ps. x. 2, ‘The wicked in his pride doth
persecute the poor;’ would not have their lazy course upbraided and disgraced by
the seriousness and strictness of others: they malign what they cannot imitate.
And it is carried on by their pride or abuse of power. God counteth it pride: Ps.
xii. 5, ‘For the oppression of the poor, for the sighing of the needy; the Lord
will arise to deliver him; and set him in safety from him that puffeth at him.’
It is the pride of the oppressor which God taketh notice of, his puffing, scoffing,
and mocking at the hopes of God’s despised ones; he never dreameth of any checks
from any, but despiseth and contemneth all. And partly because of the insulting
over their misery and low estate: Zeph. ii. 10, ‘This shall they have for their
pride, because they have reproached and magnified themselves against the people
of the Lord of hosts.’ But God taketh notice of it, and will call them to an account
in due time: Prov. iii. 34, ‘He scorneth the scorners, but giveth grace unto the
lowly;’ Ps. xiv. 6, ‘You have shamed the counsel of the poor, because the Lord is
his refuge:’ i.e., mocked at a man because he is resolved to trust in the Lord,
laughed at those that made conscience of their duty, that consulted whether lawful
or unlawful, not whether danger and profit, not whether safe or unsafe, but whether
pleasing to God or not. They trust in the Lord that, in conscience of their duty,
venture upon hazards, expecting their security from heaven; these thoughts seemed
foolish to worldly wisdom; you shamed his counsel, scoff at it: Isa. li.
7, 8, ‘Fear ye not the reproach of men, nor their revilings: for the moth shall
eat them up like a garment, and the worm shall eat them like wool.’ Those that make
reckoning of the ways of God need not be discouraged with their spiteful vaunts.
Use. Let us take heed of pride. The Lord, that hated the pride
of Moab, doth also hate the pride of Jacob, Amos vi. 8.
1. Take heed of wittingly and willingly opposing any command of
God: Ps. cxix. 21, ‘Thou hast rebuked the proud, that are cursed, which do err from
thy commandments:’ Neh. ix. 16, ‘But our fathers dealt proudly, and hardened their
necks, and hearkened not to his commandments;’ so ver. 29. These proclaim a war
with the Lord of hosts, especially when not reclaimed by grievous judgments: Isa.
xxvi. 19, ‘I will break the pride of your power.’ And this is that we should lay
to heart at this day: Jer. xiii. 17, ‘But if ye will not hear, my soul shall weep
in secret places for your pride.’ When a people will not be brought to any serious
consideration of God’s judgments, nor abate their haughty minds, he would bewail
their foolish arrogancy, and the miseries ensuing thereupon. This standing out against
God is the greatest pride.
2. Take heed of murmuring against his providence. Entertaining
crosses with anger and blessings with disdain are sure notes of unmortified pride;
when God’s dispensations still displease, and the heart swelleth against his sovereignty.
[1.] To entertain crosses with anger: 2 Kings vi. 33, ‘This evil
is from the Lord: why should I wait any longer upon the Lord?’ Words of desperate
distrust and murmuring.
[2.] Blessings with disdain: Mal. i. 2, ‘I hath loved you, saith
the Lord; and they said, Wherein hast thou loved us?’ as if God owed them more than
others, and were a kind of debtor to them: Hab. ii. 4, ‘Behold, his soul, which
is lifted up, is not upright in him; but the just shall live by his faith.’ The
lofty and unsound are distinguished from the just, who can tarry God’s leisure;
those men’s souls are lifted up who cannot acquiesce in their lot and portion assigned
by God, but censure his way of proceeding, and are loath he should have the disposing
of them at his pleasure.
3. Take heed of despising any of Christ’s little ones, and scorning
and mocking at those that fear the Lord: Ps. cxix. 51, ‘The proud have had me greatly
in derision.’ To make a mock of others upon any account is a sign of pride, though
they be meaner in gifts, though differing in judgment, though walking in a lower
dispensation; but especially to scorn at them because more godly: 2 Tim. iii. 3,
ἀφιλάγαθοι, ‘Despisers of those that are good.’ This is to reflect upon God
himself, whose image in his saints is made a byword, and a strict obedience to his
will matter of scorn and derision. If a slave should mock a child because he is
like his father, would this be well taken? So the jealous God will not long endure
this horrible indignity, that his image should be scorned in his children: Isa.
lxiii. 9, ‘In all reproaches he is reproached.’ But they will say, It is not their
holiness, but their demure hypocrisy and affected preciseness, which they reproach
and scorn. But God seeth the heart: it is as if a leper did upbraid others with pimples. The infirmities of the godly do not
justify your contempt of godliness; and because of their faults, you must not scorn
at their holiness and expect indemnity.
4. Take heed of moral pride, which consists in a lofty conceit
of our selves, joined with a contempt of others. This was the Pharisees’ sin: Luke
xviii. 9, ‘He spake this parable unto certain which trusted in themselves that they
were righteous, and despised others.’ And it is notably personated in the Pharisee
and publican who went up to pray, and is daily seen in them who are speaking of
their own things, boasting of their own excellences, elevating their own, but extenuating
the gifts of others. Most men are too great and too good in their own esteem. Self-love
representeth ourselves to ourselves in a feigned shape and likeness, much more wise,
and holy, and just, than we are; it maketh us loathe other men’s sins rather than
our own, to extenuate other men’s gifts and graces and cry up our own; but this
should not be: Phil. ii. 3 ‘Let each esteem another better than themselves.’ Humility
is content to sit in the meanest place: Eph. iii. 8, ‘Who am the least of all the
saints:’ 1 Tim. i. 15, ‘Christ came to save sinners, of whom I am chief.’ We know
our own weakness better than others, and they may have secret excellences which
we see not. This moral pride discovereth itself in three things:—
[1.] In disdain of inferiors, or contempt of those who are of
meaner gifts or rank and place in the world. Every member hath its use in the body,
the toe as well as the head, neither can one say to another, ‘I have no need of
thee,’ 1 Cor. xii. 21. All Christians have their peculiar gifts, by which they are
rendered acceptable and useful to the body, as every country hath its proper commodities
for the maintaining of trade and commerce between all parts of the world; or as
to the beauty and use of the universe, there is need of hills and valleys; so all
ranks of men contribute to the beauty, use, and service of the whole. The strong
should not despise the weak, nor the weak prescribe to the strong. Now, it is impossible
to keep all in their due order and proportion unless every one consider their own
weakness and want, and the usefulness of others; as, among Christians, some are
useful to preserve order, others to keep afoot the life and power of godliness,
some to revive the pristine purity, others the old peaceable spirit. God hath so
counterbalanced all parties that they may be mutually helpful, but not that we despise
and contemn any other, and seek to destroy and subvert another, and so make way
for great mischiefs. Every one hath enough to humble him, and enough to render him
useful to human society. Therefore we must not set at ‘nought our brother, Rom.
xiv. 10. God hath made him something which thou art not, and given him an ability
to do something thou canst not do, or wouldst not submit unto. Contempt is the fruit
of pride; there are none but deserve some respect: scorn is the bane of human society.
[2.] It betrayeth itself in contention with equals: ‘Wrath and
contention cometh by pride,’ Prov. xiii. 10. Every one seeks to be eminent, and
would excel, not in graces and gifts—that is
ἀγαθέρις, a holy emulation—but in
rank and place. We set too high a price upon our selves, and when others will not
come up to our price we are troubled. We ascribe too much to ourselves; and when
we meet not with that respect and honour which we affect, we fall into contention,
and break out into strifes, supposing ourselves neglected. We see often
what a makebait this is in the world, if others do not accommodate themselves to
our sense, if they approve not all things we say, if their opinion differeth a little,
or, it may be, nothing from ours. Men pertinaciously obstinate in their preconceptions
will not change opinion upon apparent evidence; but humble men are always peaceable,
they can better give and take those respects which are done to one another than
others can. The apostle saith, Eph. v. 21, ‘Submit yourselves to one another in
the fear of God.’ There is a service of love which every one oweth to another for
their mutual good and advantage, and is called submission, though it be to equals,
because our proud and lofty spirits look upon it as below us. There are none living
whom God alloweth to live only to themselves. Now, that there may be an equality,
we are to stoop and condescend to one another; others are to live to us, and we
to them: 1 Peter v. 5, ‘Be subject one to another, and be clothed with humility;
for God resisteth the proud, and giveth grace to the humble.” This mutual subjection
to another in the duties of love can never be obtained till we learn to moderate
our esteem of ourselves, and heighten our esteem of others; we can neither advise
nor instruct, nor esteem one another, nor maintain peace in our relations, and perform
all Christian offices to each other, till this spirit prevail with us.
[3.] By undutifulness to superiors, or those that are preferred
in honour before ourselves. Proud men would be admired of all, well thought of and
spoken of by all, and preferred above all; and if it be not so, they are discontented,
and a secret enmity and malignity invadeth their spirits and settleth itself there;
it is an apparent fruit of natural corruption: James iv. 5, ‘The spirit that dwelleth
in us lusteth to envy.’ Men cannot endure either the real or reputed excellency of
others; the proud creature would shine alone. Therefore we are secretly nibbling
at the credit of others, blasting their reputation, and desire by all means to lessen
them, or that they should be lessened; and where this disposition prevaileth into
any degree of strength and tyranny, it groweth outrageous: Prov. xxvii. 4, ‘Wrath
is cruel, and anger is outrageous; but who is able to stand before envy?’ For when
we are grieved at the prosperity and excellency of others, we seek to undermine
them by all the means we can devise; as when the brothers of Joseph sought to put
him out of the way; and when Saul envied David, he was still plotting his destruction.
So when the Pharisees envied Christ, ‘If we let him alone, all men will run after
him.’ This brought them to crucify the Lord of glory. Anger venteth itself in sudden
flashes, and wrath in some present act of violence, but envy is injurious and treacherous.
Anger and wrath suppose some offence, but envy is troubled at the goodness and excellency
of others. Anger and wrath are assuaged by degrees, and when the raging billows
and tempest ceaseth, there is a calm; but this groweth by time, and is exasperated
more and more the longer those whom we envy are in good condition. Now this affection
reigned in us in our natural estate, Titus iii. 3, and remaineth in some degree
in the best.
5. Another expression of pride is impatience of admonitions and
reproofs; that is the cause of the wicked’s hatred of the godly, because their lives
are a real reproof: John vi. 7, ‘The world hateth me, because I testify of it that the works thereof are evil;’
Heb. xi. 7. But surely it argueth a proud spirit when men cannot endure friendly
counsel, and will not have their privy sores touched, but they grow fierce and outrageous,
especially when they excel others in rank and power: as when the prophet reproved
Amaziah, 2 Chron. xxv. 16, ‘Art thou made of the king’s counsel? forbear, why shouldest
thou be smitten?’ so 2 Chron. xviii. 23, ‘He smote him on the cheek, and said, When
went the Spirit of the Lord from me to speak unto thee?’ So the Pharisees hated
Christ because of his free reproofs: John ix. 40, ‘Are we blind also?’ They cannot
endure to hear of their faults, especially from one in an inferior condition, and
think every reproof to be a reproach, though never so wisely and compassionately
managed, and that it is beneath their rank to stoop to it; though Job despised not
the cause of his maid-servants, Job xxxi. 13, if they had anything to say against
him; and David stopped upon Abigail’s motion, 1 Sam. xxv. 26.
6. Take heed of building too securely upon earthly enjoyments,
as if your estate were so firm and secure that it could not be altered, because
you are high and great in wealth, power, honour, and esteem. Confidence in our outward
estate is a sure note of pride: Ps. x. 4-6, ‘The wicked, through the pride of his
countenance, will not seek after God: God is not in all his thoughts. His ways are
always grievous; thy judgments are far above out of his sight: as for all his enemies,
he puffeth at them. He hath said in heart, I shall not be moved; I shall not be
in adversity.’ There the Psalmist chargeth pride on the wicked, and such a pride
as ariseth from confidence in outward prosperity; and mentioneth a double effect,
not only slighting their adversaries, but God himself. It is no matter for any terms
of peace or moderation towards their adversaries, his ways are always grievous;
therefore are they violent, fierce and high, and severe towards them. Do not need
the protection of God; therefore cold, flat, negligent in prayer; yea, scorn to
implore God by prayer for any blessing. They are so high in place and power, that
they are able to oppress their underlings, and so think they can bring to pass what
they would have to be done in despite of God. Now somewhat of this may be found
in the people of God: Ps. xxx. 6, ‘In my prosperity I said, I shall never be moved.’
They drink in some of this poison, are apt to rest and sleep on a carnal pillow.
By this you may see that none of us have perfectly put off this sin. Plato saith
a man doth put it off, as
τελευταῖον χιτῶνα, it groweth out of the conquest of other
sins. But if we would not be proud—
[1.] Let us pray often, for in prayer we profess our subjection
and dependence. Where prayers are fervent, earnest, frequent, it argueth great humility;
where rare, cold, unfrequent, little humility; where none, no humility. Seeking
to God, who is so excellent, mindeth us of our own baseness; seeking his daily relief
and succour mindeth us of the changeableness of all worldly things, and the several
vicissitudes of this life, Ps. x. 4. A man serious in prayer, living in a constant
dependence upon God, must needs be a humble man.
[2.] Let us be contented with a little, and not seek great things
for ourselves; for interest is the great makebait. I am sure a worldly portion is the usual fuel of pride. A worm may grow in manna,
but usually it is some worldly excellency which giveth us such great advantages
here below which puffeth us up. If riches increase by the fair allowance of God’s
providence, we are not to grow proud of them: 1 Tim. vi. 17, ‘Charge them that are
rich in the world, that they be not high-minded.’ Moses saith, Deut viii. 12-14,
‘Take heed when thou hast eaten, and art full, and thy gold and silver is multiplied,
lest thy heart be lifted up.’ Our hearts are mighty apt to be lifted up by a full
estate.
[3.] If we excel in gifts and graces, double caution is necessary;
this is a real excellency, 2 Cor. xii. 7. Pride maketh us not only unthankful to
God, but perverse to men: Prov. xxi. 24, ‘Proud and haughty scorner is his name
who dealeth in proud wrath.’ Men conceited of their gifts make their own fancy and
conceit their rule; and if anything be done that pleaseth not them, they rend and
tear all, and trample upon the unquestionable interest of Jesus Christ to wreak
their spleen.
It is a question whether real grace may make a men proud. Gifts,
to be sure, may: ‘Knowledge puffeth up;’ yea, grace, through corruption. They need
caution that have the great presence of God with them as to success when eminently
employed in God’s service. Credit by worldly eminency and esteem falleth in with
their services, and secretly insinuates high thoughts of their own excellences.
[4.] Consider how much pride hath cost us. They that are proud
and burdensome to other people, God will pull down their pride: Isa. xiii. 11, ‘And
I will punish the world for their evil, and the wicked for their iniquity; and I
will cause the arrogancy of the proud to cease, and will lay low the haughtiness
of the terrible.’ It is spoken of the Chaldeans, who in bravery and force offered
violence to others. God loveth to pull down the pride and insolency of roysterers,
that have been formidable and burdensome to other people. The Lord of hosts hath
purposed to stain the pride of all glory, and to bring into contempt the honourable
of the earth. What hath God been doing, not in former, but latter times?
[5.] Consider that Christianity was sent into the world not to
set up a kingdom of power, but patience. Mat. xviii. 4, ‘Whosoever, therefore, shall
be humble as this little child, the same is greatest in the kingdom of heaven;’
Luke i. 51-53, ‘He hath showed strength with his arm; he hath scattered the proud
in the imagination of their heart; he hath put down the mighty from their seats,
and exalted them of low degree; he hath filled the hungry with good things, and
the rich he hath sent empty away.’
[6.] Consider who made us differ: 1 Cor. iv. 7, ‘For who made
thee to differ from another? and what hast thou that thou hast not received? Now
if thou didst receive it, why dost thou glory as if thou hadst not received it?’
Who would be proud of a borrowed garment? he becometh the more in debt. Nothing
is ours but sin, all other things are the free gift of God. Shall the wall boast
itself because the sun shines upon it? or the pen arrogate the praise of fair writing?
The more we have received from God the more we are obliged to acknowledge his goodness,
and confess our own unworthiness.
Secondly, The event, or effect of God’s providence desired, together
with the reason of it. That which he desired was that they might ‘be ashamed;’ the
reason, because they have ‘dealt perversely without a cause.’ Let us explain both.
1. The event of God’s providence prayed for, that they may be
ashamed; that is, that they may not prosper and succeed in their attempts; for
men are ashamed when they are disappointed, and all their endeavours for the
extirpation of God’s people are vain and fruit less, and those things which they
have subtlely devised have not that effect which they propounded unto
themselves: Ps. lxx. 3, ‘Let them be turned back for a reward of their shame,
which say, Aha!’
2. The reason urged, ‘For they dealt perversely with me without
a cause.’ The Septuagint hath it
ἀδίκως, unjustly. Ainsworth readeth, With falsehood
they have depraved me. It implieth two things—(1.) That they pretended a cause;
(2.) David avoucheth his innocency to God; and so, without any guilt of his, they
accused, defamed, condemned his actions, as is usual in like cases. Elsewhere he
complaineth, Ps. lvi. 5, ‘They every day wrest my words, and their thoughts are
against me for evil.’ They condemned him for wicked, perverted his sayings and doings.
Men pretend causes of their oppression, heresy, schism, rebellion; but mere malice
and perverseness of spirit incline them to seek the destruction of the people of
God.
Doct. That when the proud are troublesome and injurious to God’s
people, they may boldly commend their cause to God.
The reasons:—
1. The effects of their pride are grievous to be borne. Now, it
is well when any grief findeth a spiritual vent, when it puts the godly upon praying:
Phil. iv. 6, ‘In everything, by prayer and supplication with thanksgiving let your
requests be made known unto God;’ Jer. xx. 12, ‘O Lord of hosts, that triest the righteous,
and seest the reins and the heart, let me see thy vengeance on them; for unto thee
have I opened my cause.’ We may exhibit our bill of complaint at God’s tribunal,
carry the fact thither.
2. The Lord may be appealed unto upon a double account. Partly
as he is an enemy to the proud, and as a friend to the humble: James iv. 6, ‘God
resisteth the proud, but giveth grace unto the humble:’ and Ps. cxxxviii. 6, ‘Though
the Lord be high, yet he hath a respect to the lowly, and the proud he knoweth afar
off.’ Partly as he is the portion of the afflicted and the oppressed: Ps. cxl. 12,
‘I know the Lord will maintain the cause of the afflicted, and the right of the
poor.’ When Satan stirreth up his instruments to hate whom the Lord loveth, the
Lord will stir up his power to protect and defend them. So Ps. x. 14, ‘Thou hast
seen it, for thou beholdest mischief and spite, to requite it with thy hand: the
poor committeth himself to thee; thou art the helper of the fatherless.’ When they
have laid forth their desires, poured forth their heart before the Lord, they quiet
themselves. It is God’s office, practice, nature, to relieve poor helpless creatures
that commit themselves to his custody.
3. Innocency giveth confidence in prayer, when we are molested
and troubled without a cause. The testimony of conscience giveth boldness towards
God and men, 2 Cor. i. 12; and Heb. xiii. 18, ‘Pray for us; for we trust we have a good conscience, in all
things willing to live honestly.’ If God’s children would carry it more holily and
meekly, they might cut off occasion from them that desire occasion, and in their
addresses to God experience more humble confidence.
But is not this a revengeful prayer? Ans. No.
First, Because directly they pray for their own deliverance, that
they may more freely serve God by consequence. Indeed, by God’s showing mercy to
his people, the pride of wicked ones is suppressed, Ps. cxix. 134.
Secondly, As it concerneth his enemies, he expresseth it in mild
terms, ‘That they may be ashamed;’ that is, disappointed, their counsels, hopes,
machinations, and endeavours. And therefore it is not against the persons of his
enemies, but their plots and enterprises; and shame and disappointment may do them
good. They think to bring in the total suppression of God’s people; that would harden
them in their sins. Therefore God’s people desire he would not let their innocency
be trampled upon, but they disappointed, that the proud may be ashamed in the failing
of their attempts
Thirdly, The prayers of the faithful for the overthrow of the
wicked are a kind of prophecies; so that in praying, David doth in effect foretell
that such as dealt perversely should be ashamed; as a good cause will not always
be oppressed: Isa. lxvi. 5, ‘But he. shall appear to your joy, but they shall be
ashamed;’ they met with despiteful usage at the hand of their brethren, for their
loyalty and fidelity to God.
Fourthly, Saints have a liberty to imprecate vengeance, but such
as must be used sparingly and with great caution: Ps. lxxi. 13, ‘Let them be confounded
and consumed who are adversaries to my soul.’ Malicious enemies may be expressly
prayed against.
SERMON LXXXVII.
But I will meditate in thy precepts. Let those that fear thee
turn unto me, and those that have known thy testimonies.—Ver. 78, 79.
WE now come to David’s resolution, but I will meditate in thy
precepts. The word precepts is not taken strictly, but largely, for the whole word
of God.
Doct. It is a blessed thing when the molestations we meet with
in the world do excite us to a more diligent study of the word of God, and a greater
mindfulness of spiritual and heavenly things.
1. I shall show what advantages we have by God’s word and precepts,
for the staying and bettering of our hearts.
2. How this cometh by deep and serious meditation.
3. How afflictions and troubles in the flesh do quicken us to
it. First, In the word of God there are notable comforts and supports,
First, In the word of God there are notable comforts
and supports, as also clear directions how to carry ourselves in every condition.
I shall show what good thoughts do become as a ground of comfort and support and
direction.
1. That God hath a fatherly care over us. Be once persuaded of
that, and trouble will not be so grievous and hard to be borne. This our Saviour
opposeth to worldly cares and fears: Mat. vi. 32, ‘Your heavenly Father knoweth
that you have need of these things;’ and Luke xii. 32, ‘Fear not, little flock;
it is your Father’s good pleasure to give you a kingdom.’ There are two notions,
and they are both Christian, which are the great support of the heart under any
trouble—adoption and particular providence. The heirs of promise are cared for in
their nonage; and, by the way, once be persuaded of this, and it will allay our
distrustful cares. Carking and shifting is a reproach to your heavenly Father, as
if your child should beg or filch. God knoweth our wants, is able to relieve them,
willing to supply us; this God is my Father.
2. That the humble soul which casts itself into the arms of God’s
providence shall either have a full and final deliverance or present support: Isa.
xl. 31, ‘They that wait upon the Lord shall renew their strength.’ To wait on the
Lord is with patience and tranquillity of spirit to expect the performance of the
promises. Now these shall have what they wait for, or a supply of strength enabling
them to bear up or hold out when they seem to be clean spent: Ps. cxxiii. 2, ‘Behold,
as the eyes of servants look unto the hand of their master, and the eyes of a maiden
unto the hand of her mistress, so our eyes wait upon the Lord our God, until he
have mercy upon us;’ it was in a time when they were filled with the contempt of
the proud. Let us be patiently submissive to God’s dispensations, there is hope
of help.
3. That God doth wonderfully disappoint the designs of wicked
men: Ps. xxxvii. 12, 13, ‘The wicked plotteth against the just, and gnasheth upon
him with his teeth. The Lord shall laugh at him; for he seeth that his day is coming.’
Haman’s plot was destroyed, so was the conspiracy of them that would have killed
Paul: ‘There is no wisdom, nor counsel, nor understanding against the Lord,’ Prov.
xxi. 30. What is God now doing in heaven but defending his own kingdom? Ps. ii.
Wherefore doth Christ sit at his right hand, but to promote the affairs of his church,
and to blast the devices of the wicked? Mat. xvi. 18, ‘The gates of hell shall never
prevail against it.’
4. That the proud are near a fall: Prov. xvi. 5, ‘Every one that
is proud in heart is an abomination to the Lord: though hand join in hand, they
shall not go unpunished,’ Sometimes they seem to be supported by such combined interests,
so woven in the laws and constitutions of a nation; but who can keep up him whom
God will pull down? Pride is a sure note and forerunner of destruction, Prov. xvi.
18; Prov. xv. 25, ‘The Lord will destroy the house of the proud; but he will establish
the border of the widow.’ Weak and oppressed innocence standeth upon surer terms
than the proud, though they excel in wealth and opulency.
5. That God will never leave us wholly destitute, and to difficulties
insupportable: Heb. xiii. 5, ‘I will never leave thee, nor forsake thee;’ and 1
Cor. x. 13, ‘God is faithful, who will not suffer you to be tempted above that you
are able to bear; but will with the temptation also make a way to escape, that you
may be able to bear it.’ To the eye of sense we are lost and gone and have no helper,
but God is never wholly gone. Hagar set herself over against the lad, would not go too
far from him. God seems to throw us away, but he keeps himself within sight, he
will not totally or finally forsake us.
6. That God’s usual way is by contraries. The gospel way to save
is to lope, John xvi. 25; Mat. xvi. 25, ‘He that will save his life, shall lose
it; and whosoever shall lose his life for my sake, shall find it.’ Joseph was made
a slave that he may be made governor of Egypt; his brethren sell him that they may
worship him; and he is cast into prison that he may be preferred at court. Thus
God by shame bringeth to honour, by misery to happiness, by sorrow to comfort, and
by death to life, to teach us to hope against hope, Rom. iv. 18, and to trust in
him though he kill us, Job xiii. 15; for death is ours, as well as other things.
If calamities shorten our lives, they hasten our glory. Persecution is the nearest
way to heaven in the eye of faith, and the sword of the enemy is but the key to
open the prison doors and let out the soul, which hath long desired to be with Christ.
7. That it is better to suffer than to sin. In suffering, the
offence is done to us; in sinning, it is done to God. The evil of suffering is but
for a moment; the evil of sin for ever. In suffering we lose the favour of men;
in sinning we hazard the favour of God. Suffering bringeth inconvenience upon the
body, but sinning upon the soul. The sinful estate is far worse than the afflicted,
Heb. xii. 28; the evil of sufferings for the present, the evil of sin for afterwards.
8. That holiness, faith, meekness, and patience are better treasures
than any the world can take from us. Certainly a Christian is to reckon himself
by the inward man; if he have a healthy soul, he may the better dispense with a
sickly body, 3 John 2. If the inward man be renewed, 2 Cor. iv. 16, if sore troubles
discover reality of grace. Sound and saving faith discovered to the soul is better
worth than the world’s best gold, 1 Peter i. 9. If carnal sense were not quickest
and greatest, we would judge so, and not look to the sharpness of the affliction,
but to the improvement of it. If the bitter water be made sweet; if you be more
godly, wise, and religious, it is enough: Heb. xii. 11, ‘No affliction for the present
seemeth joyous, but grievous; nevertheless, afterwards it yieldeth the peaceable
fruit of righteousness to them that are exercised thereby.’ If the loss of worldly
comforts make us apply ourselves to heavenly consolations; if, being disburdened
of worldly incumbrances, we go on in our way of serving God with more liberty and
delight, and, when our dangers are greatest, we draw near to God, and adhere to
him most closely, and being persuaded of his love, vigilancy, and power, with these
and such kind of thoughts will a man be stocked who is with seriousness and delight
conversant in the scriptures, and so will go on undisturbed in the course of his
obedience.
Secondly, These things must be improved by meditation; so saith
David, ‘I will meditate on thy precepts.’
1. Sleepy reason is unuseful to us, and truths lie hid in the
heart without any efficacy or power till improved by deep, serious, and pressing
thoughts. Non-attendancy is the bane of the world: Mat. xiii. 19, ‘When any one heareth
the word of the kingdom, and understandeth it not, then cometh the wicked one, and
catcheth away that which was sown in his heart.’ Those invited to the wedding, Mat.
xxii. 5, made light of it. Men will not suffer their minds so long to dwell upon
holy things as to procure a good esteem of them; then in ‘seeing they see not, and
in hearing hear not:’ as when you tell a man of a business whose mind is taken up
about other things. A sudden carrying a candle through a room giveth us not so full
a survey of the object as when you stand a while beholding it. A steady contemplation
is a great advantage. Attending is the cause of believing, when we grow serious:
Acts xvi. 14, ‘Whose heart the Lord opened, that she attended to the things spoken
by Paul;’ Acts xvii. 11, ‘And these were more noble than they of Thessalonica, in
that they received the word with all readiness of mind.’ If people would often return
to consider, they would not be hardened in sin: Ps. iv. 4, ‘Commune with your own
heart upon your bed:’ Hag. i. 5, ‘Now, therefore, thus saith the Lord of hosts,
Consider your ways.’ God’s complaint was, they would not consider his ways, Job
xxxiv. 27; Isa. i. 3, ‘My people doth not consider.’ Running thoughts never work
upon us, nor leave any durable impression, like the glance of a sunbeam on a wave.
When the soul is besieged by a constant battery of truths, it yieldeth; but a mind
scattered upon impertinent vanities groweth not up to any considerable strength
of faith, or joy, or comfort, or holiness.
2. God will not be served by the by and at hap-hazard. David taketh
a resolution to study his duty. The more deliberate our resolutions are the better:
Ps. cxix. 59, ‘I thought on my ways, and turned my feet unto thy testimonies.’ We
shall never stumble upon a good course by chance: Isa. lvi. 4, ‘And choose the things
that please me;’ not take them upon some sudden motion, but after mature and serious
deliberation.
3. To divert the mind from other things. Afflictions and troubles
stir up a multitude of thoughts in us: Ps. xciv. 19, ‘In the multitude of my thoughts.’
Sometimes self-oppressing thoughts, carking thoughts, envious thoughts, and repining
at God’s providence; the object of our trouble is ever before us. Now, there is
no way to get rid of these but by exercising them upon better things. Troubles make
us concerned about matters of weight; they employ our minds usefully, which before
were scattered to impertinent vanities: Ps. xxxix. 3, ‘My heart was hot within me;
whilst I was musing the fire burned.’ That our minds may not be a prey to inordinate
passions; we pore upon the trouble, and the heart is heated like an oven stopped
up; and therefore keep the mind well employed.
4. Frequent meditation keepeth our principles in view and memory.
We are apt to forget in our sorrows: Heb. xii. 5, ‘And ye have forgotten the consolation.’
It is not ready at hand to support us in the time of trouble. A seasonable remembrance
of truths is a great relief to the soul; it is the Spirit’s office.
Thirdly, That afflictions and molestations have a great tendency
and subserviency to promote and advance these holy thoughts where they are sanctified
and work the right way.
1. They make us understand the word more fully and clearly than
before. Vexatio dat intellectum; qui tribidantur, saith Luther,
sacras literas melius
intelligunt; securi et fortunati eas legunt, sicut Ovidii carmen. A full third part of the scriptures are lost to
the secure and fortunate.
2. As they clear the sight, so they purge the taste, and give
us a spiritual relish. Carnal comforts cloy the spiritual appetite; when, they are
removed from us, then we taste heavenly things: Ps. xciv. 19, ‘In the multitude
of my thoughts within me thy comforts delight my soul.’
3. They quicken the heart to our duty, and so make us more awe-ful
and watchful: Ps. xciv. 12, ‘Blessed is the man whom thou chasteneth, O Lord, and
teachest him out of thy law;’ Ps. cxix. 167, ‘My soul hath kept thy testimonies,
and I love them exceedingly.’ If God write his law upon our hearts by his stripes
on our backs, it is a blessed effect. Our happiness is to be measured by our great
end, which is conformity to God and enjoyment of God; and therefore it doth not
consist in outward comforts, riches, honour, health, civil liberty, and comfortable
protection, but acceptance with God, and enjoyment of God. Now, as afflictions increase
grace and holiness, we are the more approved of God, and enjoy more of God.
Use. Let all our troubles drive us to the word of God; there we
shall find—
1. Grounds of comfort and support.
2. Hopes of deliverance.
3. Quickenings to duty, which being concocted by serious thoughts,
and blessed to us by the Spirit of God, will enable us to ride out the storm cheerfully,
and allay our cares and fears, and then we shall put ourselves into the way wherein
God hath engaged his protection, and so shall not be afraid of what man can do unto
us.
I now come to the 79th verse,
let those that fear thee turn unto
me, and those that have known thy testimonies. When troubled by the wicked, he prayeth
for the help and comfort of the godly. There is an elegant allusion between the
two words, יבשו, Let the proud be ashamed; and
ישובו, Let the godly be turned to
me; that is, let them desert the society of these proud men, and join to me.
In these words God’s people are described by a double character—(1.) ‘Those that fear thee;’ (2.) ‘Those that have known thy testimonies.’ David’s
petition concerning those, that they may turn to him. I shall deliver the importance
of these words in certain propositions.
1. Observe the godly are described by two properties—the fear
or worship of God, and the knowledge of his word. Those are godly who fear to offend
God, and have the sound knowledge of his will; those are fittest for God’s use in
the general, and for David’s use in the particular condition in which he was. For
God’s use: Fear and knowledge do make up a godly man. Knowledge without fear breedeth
presumption, and fear without knowledge breedeth superstition and blind zeal, as
a blind horse may be full of mettle, but is ever and anon stumbling. Knowledge must
direct fear, and fear must season knowledge, then it is a happy mixture and composition.
Deum cognoscere et colere—to know God, and worship him, is the whole duty of man,
saith Lactantius. When we know God’s testimonies so as to regard, love, and believe
them, and dare not dispense with our duty to him for all the world, this is a good
frame; our knowledge and fear of God must be according to his word. And these were fittest for David’s case; fit comforters
and strengthened of the godly in persecution. There are many whom we cannot exclude
from all fear of God, who yet know not his testimonies, run into error, darken and
blemish a good cause; but those that know and fear understand their duty, and are
loath to violate it; with these should our souls close. Well, then, David doth in
effect say, Those whom thou hast joined to thyself, let them join to me; they will
acknowledge the equity of that cause which God owneth, and will converse with him
whom thou disdainest not to take into favour; because they reverence thy providence,
and are taught out of thy testimonies; and so, weighing the cause, as well as regarding
the event, will be sooner won to the truth when God showeth mercy to his people;
other godly ones will be allured to join themselves to those whom they find to be
so dear to God.
2. Friendship and fellowship with such godly ones is a great blessing.
Partly as it conduceth to mutual spiritual strength: Rom. i. 12, ‘That I may be
comforted together with you, by the mutual faith both of you and me.’ It is a comfort
to see our Father’s children wherever we come, and to behold their faith, zeal,
self-denial, mortification; the godly are a strength to one another in evil times:
Mal. iii. 16, ‘Then they that feared the Lord spake often one to another.’ There
are many advantages attend the communion of saints; their very sight and presence
is a confirmation to us. Many times that temptation befalleth’ us which befell Elias;
we think we are left alone, 1 Kings xix. 10, that godliness is gone out of the world.
To have company is an encouragement; but we have not only company, but help. Every
one hath his peculiar gift to help others, 1 Cor. xii. One hath quickness of parts,
but not so solid a judgment; another is solid, but not of so ready, present, and
good utterance: one is zealous, but ungrounded; another well-principled, but timorous:
1 Cor. xii. 21, ‘The eye (the knowing man) cannot say to the hand (the active man
in God’s cause), I have no need of thee.’ All have their use, by mutual gifts and
graces, to profit one another, as the curtains of the tabernacle were coupled to
one another by loops, Exod. xxvi. 3, or as a body fitly joined and compacted by
that which every joint supplieth, Eph. iv. 16. Every Christian hath need of another’s
help. And partly as it conduceth more to public safety and honour: Phil. i. 27,
28, ‘Only let your conversation be as becometh the gospel of Christ, that whether
I come and see you, or else be absent, I may hear of your affairs, that ye stand
fast in one spirit, with one mind, striving together for the faith of the gospel;
and in nothing terrified by your adversaries, which is to them an evident token
of perdition, but to you of salvation, and that of God.’ When the members are cut
off, the body is less powerful: Acts iv. 33, ‘And with great power gave the apostles
witness of the resurrection of our Lord Jesus,’ when they were met with one heart.
And the apostle prayeth, Rom. xv. 5, 6, ‘Now the God of patience and consolation
grant you to be like-minded one towards another, according to Jesus Christ; that
ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus
Christ:’ as if God could not be glorified by them where there is not this amen.
Well, then, if David did so earnestly desire the company of God’s children, so should
we.
3. Though it be so great a blessing, yet often it falleth out
that there are great discords and estrangements between those that fear God and
know his testimonies; godly men may be strange one to another. David complaineth,
Ps. lxix. 8, ‘I am become a stranger to my brethren, and an alien to my mother’s
children:’ and Ps. xxxviii. 11, ‘My lovers and friends stand aloof from my sore;’
they stood afar off then when wicked men had wounded him. Now this may come to pass—
[1.] Through carnal fear, as the godly may be deterred by the
fear of the proud; therefore he desireth they may recover their courage. An afflicted
condition, as it might increase the violence of the proud, so it might diminish
the affections of the godly. Affliction is harsh to flesh and blood, and good men
in their sharpest conflicts may be deserted, not only of those who make fair profession,
but are really godly, and stand in the gap alone. Christ himself hath paved the
way; he was left alone; so Paul complaineth, 2 Tim. iv. 16, ‘At my first answer
no man stood with me, but all did forsake me: I pray God it be not laid to their
charge.’ The godly may forsake our fellowship, though they wish well to us when
we are persecuted, as the rest of the herd forsake the wounded deer; they may shrink
from us and our afflictions. It will be a great mercy if owned in our troubles.
Paul took notice of Onesiphorus’s noticing ashamed of his chain, when some turned
away, 2 Tim. i. 15, 16.
[2.] They may be alienated by prejudice. Persons truly godly may
be deceived by the proud. His enemies had depraved his cause; as in the former verse,
his enemies represented him as a strange person: so they might be seduced by their
slanders, and so engage against him, till they were disabused and reduced, as now
he beggeth God in mercy to do for him. The equity of my cause being known, let them
join themselves to me; as Job to his friends: Job vi. 29, ‘Return, I pray you, let
it not be iniquity; yea, return again, my righteousness is in it;’ that is, in this
matter. Every good man would desire this; but David was the head of the party, and
chief of the godly’s sight. Often it falleth out that the godly may take distaste
and offence at us.
[3.] There may be some offence given by us. Chrysostom and Theodoret
think it relateth to David’s sin after he had committed adultery with Bathsheba,
and plotted the murder of Uriah. Theodoret thinks that he was withdrawn or separated
from the communion of the church, according to his foul act; and therefore prayeth
for a redintegration, and that they might return to intimacy with him again, and
lie gathereth it from Symmachus’s translation, who doth not read it, Let them turn
unto me, but Let them converse with me as freely as before. Thus the disciples were
offended with Paul, till God hardenedQu. ‘softened’?—ED.
their hearts towards him, Acts ix. 13. Saul
was ashamed to see any of those whom he had persecuted; Ananias was afraid, as the
lamb to come near the wolf, till God prepared both by an internal vision; so ver.
21-27.
[4.] From difference in judgment about lesser things. We should,
Phil. iii. 15, 16, ‘Be thus minded; and if in anything ye be otherwise minded, God
shall reveal even this unto you. Nevertheless, whereto we have already attained,
let us walk by the same rule, let us mind the same things.’ There should be a union in heart, way, and scope, Rom.
xiv., but often it doth fall out that passion, because of lesser differences, may
occasion an unkindness between very brethren: Acts xv. 37-39, ‘And Barnabas determined
to take with them John, whose surname was Mark. But Paul thought not good to take
him with them, who departed from them from Pamphylia, and went not with them to
the work. And the contention was so sharp between them, that they departed asunder
one from the other; and so Barnabas took Mark, and sailed unto Cyprus.’ That paroxysm
between Paul and Barnabas.
[5.] From the providence of God permitting it for wise reasons.
Job owneth God in it: Job xix. 13, 14, ‘He hath put my brethren far from me, and
mine acquaintance are verily estranged from me. My kinsfolk have failed, and my
familiar friends have forgotten me.’ So doth Heman: Ps. lxxxviii. 8, ‘Thou hast
put away mine acquaintance far from me; thou hast made me an abomination to them.’
Partly to humble us and try us, for our depending too much upon man, and making
us ourselves again with our party. A winnowing storm may be sent to this purpose.
We think our faith and resolution strong, now God will try how we can stand alone.
And partly to drive us to God: 1 With thee the fatherless find mercy,’ Hosea xiv.
3; Ps. lx. 11, ‘Give us help from trouble; for vain is the help of man;’ Ps. xii.
1, ‘Help, Lord, for the godly man ceaseth; the faithful fail from among the children
of men.’ We shall not have too much comfort by any creature, to turn us to believe
in God alone. We are prone to look to the creature, and to have our hearts drawn
away from God. And partly to conform us to Jesus Christ: John xvi. 32, ‘Behold the
hour cometh, yea, is now come, that ye shall be scattered, every man to his own,
and shall leave me alone:’ Mat. xxvi. 56, ‘But all this was done that the scriptures
of the prophets might be fulfilled. Then all the disciples forsook him, and fled.’
This is part of the bitter cup.
4. When this falleth out, we should use all due means to recover
those that have deserted us, and draw them unto us again; the favour is worth diligence.
A man would not be cast out of the hearts of God’s people. The apostle saith, Heb.
xii. 14, ‘Follow peace with all men,’ διώκετε εἰρήνην, not only embrace it when
it is offered to us, and fairly droppeth into our mouths, but pursue it with earnestness;.
we must pursue it as a man pursueth something running from him to take it. It is
explained, Ps. xxxiv. 14, ‘Seek peace, and pursue it.’ If the issue answer not our
first attempt, we must seek it again; not giving up the cause for desperate, lest
despair quench our endeavours.
5. One great means to recover a good understanding among God’s
people is prayer. David goeth to God about it, ‘Lord, let them turn to me.’ The
Lord governeth hearts and interests, both are in his hands, and useth this alienation
or reconciliation either for judgment or mercy. God, when he pleaseth, can divert
the comfort of godly friends, and when he pleaseth he can bring them back again
to us. The feet of God’s children are directed by God himself: if they come to us
it is a blessing of God; if not, it is for a correction. He made Jacob and Laban
meet peaceably, Gen. xxxi., and in the next chapter Jacob and Esau.
Use. The use is direction to us in these times, when there are
such distances and alienation of hearts and affections between the
people of God.
1. Let us not be troubled at it over-much. Godly men were estranged
from David, either being misled by delusions and false reports, or loath to come
to him because of his troubles and low condition.
And partly because it is no strange thing for a good man to be forsaken of his friends;
so Job, chap. vi. 15-17 ‘Mv brethren have dealt deceitfully as a brook, and as the
stream of brooks they pass away, which are blackish by reason of the ice, and wherein
the snow is hid: what time they wax warm, they vanish; when it is hot, they are consumed
out of the way;’ so David: Ps. xxxi 11 ‘I was a reproach among all mine enemies, and
a fear to mine acquaintance;’ yea, so Christ himself. I know the temptation is very
great. Man is ζῴον πολίτικον, a sociable creature. To go alone in our duty is very
hard; but we ought not to look on ourselves to be alone while God is with us,
John xvi. 32. Christ is a pattern of all dispensations
as well as trials: Heb. xiii. 5, ‘I will not leave thee nor forsake thee.’ He is so far
from forsaking, that he will not leave us.
2. Let us recommend the case to God: Zeph. iii 9, ‘That they
may call upon the name of the Lord, to serve him with one consent;’ Rom. xv. 6,
7, ‘That ye may with one mind and one mouth glorify God: wherefore receive ye
one another, as Christ also received us, to the glory of God.’
Non sunt ista litigandi,
sed orandi tempora. Beg a coalition of all those that fear God, that, laying aside prejudice,
they may turn one to another. The spirit of concord is God’s
gift. Christ
prayeth, John xvii. 21, 22, ‘That they may be one, as thou, Father, art in me, and I
in thee; that they also may be one in us, that the world may believe thou hast sent
me: and the glory which thon gavest me, I have given them, that they may be one
as we are one.’
3. Let us carry it so that the children of God may have no occasion
to turn from us. Scandalous sins are roots of bitterness: Heb. xii. 15, ‘Lest any root of bitterness springing up trouble you, and thereby many be defiled.’ Encourage
the godly to pray for you: Heb xiii. 18, ‘Pray for us; for we trust we have a good
conscience in all things, willing to live honestly.’ To love you. Good men are not
unworthy of our prayers, and incapable of the benefit of them; the more you excel
in grace the more they will delight in you: Ps. xvi. 3, ‘But to the saints that
are in the earth, and to the excellent, in whom is all my delight.’
SERMON LXXXVIII.
Let my heart be sound in thy statutes, that I be not ashamed.—Ver. 80.
IN this verse we have—(1.) a petition, let my heart be sound in thy
statutes; (2.} An argument from the fruit and effect of granting it, that I be not ashamed; that is, then I shall not, otherwise
I certainly, shall, be ashamed. He would avoid that inconveniency that was
so grievous to him in the eyes of wicked men.
First, In the petition I shall take notice—
1. Of the person praying, David.
2. His qualification, intimated in the word my heart.
3. The person prayed unto, intimated in the word thy.
Secondly,
Here is the benefit asked, a sound heart; in which you have—
1. The nature of it.
2. The value of it.
Doct. That sincerity and soundness in a holy course is a great
blessing, and earnestly to be sought of God in prayer.
First, This will appear if we consider the benefit asked, the
nature and value of it.
First, The nature of it, what is a sound heart? It noteth reality
and solidity in grace. The Septuagint hath it, Let my heart be without spot and
blemish; what is here, Let my heart be sound. It implieth the reality of grace,
opposed to the bare form of godliness, or the fair shows of hypocrites, and the
sudden and vanishing motions of temporaries.
1. I shall briefly show what it is not, by way of opposition.
[1.] It is opposed to the form of godliness: 2 Tim. iii. 4, ‘Having
a form of godliness, but denying tire power thereof.’ Their religion is only in
show and outside, as apples, that may be fair to see to in the skin, but rotten
at the core; so their hearts are not sound within. When we are sound within as well
as beautiful without, this is the sound heart; when not only in show and appearance
we are for God, but in deed and truth. Solinus telleth us that the apples of Sodom
are to sight very beautiful and fair, but the compass of the rind doth only contain
a sooty matter, which flitters into dust as soon as touched. This is a fit emblem
of a hypocrite, or a heart not sound with God. Or, as the priests under the law,
they were to look whether the sacrifices were sound at heart, otherwise they were
to be rejected, Lev. xxii. 22, 23. So David here begs a sound heart in God’s statutes,
lest it should be rejected of God. The world thinketh, if there be a little external
conformity to the law of God, it is enough. Oh, no! There must be a sound heart;
no other principle of obedience pleaseth God.
[2.] This sound heart is opposed to the sudden pangs and hasty
motions of temporaries. The graces of temporaries are for matter true, but slightly
rooted, and therefore are not sound. There wanteth two things in the graces of temporaries—(1.) A deep and firm radication; (2.) A habitual predominancy over all lusts.
(1.) A deep and firm indication. Temporaries are really affected
with the word of God, and the offers of Christ, and life by him; but the tincture
is but slight, and soon worn off; they have the streams of grace, but not the fountain;
a draught, but not the spring: John iv. 14, ‘The water that I shall give him shall
be a well of water springing up to everlasting life.’ A dash of rain or a pond may
be dried up, but a fountain ever keepeth flowing. They have something to do with
Christ; he giveth them a visit, but not that constant communion; he doth not ‘dwell
in their hearts by faith,’ Eph. iii. 17, nor take up his abode there; it is but a slight tincture, not a deep and permanent
dye of holiness, or a constant habitual inclination to that which is holy, just,
and good. There is not the remaining seed, 1 John iii. 9. There is a great deal
of difference between sudden motions stirred up m us by the Spirit, and the remaining
seed; that is, a constant disposition of heart to please God.
(2.) A habitual predominancy over all lusts. Temporaries still,
with those kind graces which they have, retain their interest in the world, and their
inclinations to the pleasures, honours, and profits thereof, unbroken and unsubdued;
as Simon Magus cherisheth the same corruptions under his new faith that he did under
his old sorceries, Acts viii.; still he did desire to be thought some great one
among the people. You must not think that he altogether dissembled, but he had some
sense upon him, for he believed, and beheld the miracles, and wondered; but the same
inclinations remained with him. Evermore some temporal interest or worldly advantage
is laid closer to the heart, and hath a deeper rooting therein than the word of promise;
and this m time prevaileth over the interest of God. And therefore, whatever good
affections we have, till we get a command over our base and carnal delights, our
hearts can never be sound with God.
2. Positively. What the sound heart is not, or to what it is op
posed, we have seen. You may from hence easily gather what it is; it is such a receiving
of the word into the heart that it is rooted there, and diffuseth its influence
for the seasoning of every affection, and beareth a universal sovereignty over us. Sometimes it is described by its radication, and sometimes by its sovereign prevailing
efficacy.
[1.] Sometimes it is described by its radication, and so it is
called λόγος ἔμφυτος‘The engrafted word,
that is able to save our souls,’ James
i. 21. The root of the matter is within; it is not tied on, but engrafted: so m that
promise of God, Heb. viii. 10, ‘I will put my law into their minds, and write it
upon their hearts.’ There is something written: I will write my law; and there
are tables, and they are the hearts and minds of men; that is, the understanding
and the will, or the rational appetite; and this with God’s own finger: I will write
upon their hearts and minds. There where is the spring and original of all moral
operations, of all thoughts, affections, and inward motions, there is the law of
God written; in those parts of the soul where the directive counsel and the imperial
commanding power of all human actions lieth, there doth God write his laws, and
engrave them in lively and legible characters. And what is the effect of this, but
that a man becometh a law to himself? He carrieth his rule about with him and as
ready and as willing a mind to obey it. So Ps. xxxvii. 31, ‘The law of God is m
his heart; none of his steps shall slide.’ The truth is rooted m him, and his heart
is suited and inclined to it. He knoweth and loveth what is commanded of God, and
hateth what is forbidden of him: thus a man becometh a bible to himself. Indeed
this planting and engrafting the law upon our hearts, it sometimes made our work, because
we use the means. God doth not write his law upon our hearts by enthusiasm, rapture,
and inspiration, as he wrote m the hearts of the apostles and prophets, but maketh use
of our reason, reading, hearing, meditation, conference, and prayer. It is made our work, because we work under God: Ps. cxix. 11, ‘Thy
word have I hid in my heart, that I might not sin against thee:’ and Prov. vi. 21,
22, ‘Bind his commandments upon thy heart; tie them upon thy neck.’ When we look
for the deep implanting of the word in our hearts, this is the sound heart here
described.
[2.] The efficacy of this word so radicated, and the power and
do minion it hath over the soul to subdue it to the will of God, and that is when
the heart is transformed into the nature of God: Rom. vi. 11, ‘Ye have obeyed from
the heart the form of sound doctrine that was delivered unto you.’ When the form
of the word is delivered to him, he delivereth up himself to be moulded and assimilated
to the nature of it; as that which is cast into the fire is changed into the colour,
heat, and properties of fire. Thus where the word is incorporated and rooted in
us, the heart is assimilated to the object seen and discerned therein; the image
of God is stamped and impressed upon us: 2 Peter i. 4, ‘Having these great and precious
promises, that we might be partakers of the divine nature:’ and 2 Cor. iii. 18,
‘We are changed into his image’ (or likeness) ‘from glory to glory, by the Spirit
of our God.’ Well, then, you see what the sound heart is.
But yet more distinctly, if you would have me untold what this
sound heart is, there is required these four things:—
1. An enlightened understanding; that is the directive part of
the soul; and it is sound when it is kept free from the leaven and contagion of
error: Prov. xv. 21, ‘A man of understanding walketh uprightly.’ A sound mind is
a good help to a sound heart. Light breedeth an awe of God, and mindeth us of our
duty upon all occasions: 1 Chron. xxviii. 9, ‘And thou, Solomon my son, know thou
the God of thy fathers, and serve him with a perfect heart and a willing mind.’ First
know him, and then serve him. He can never shoot right that taketh his aim contrary.
The understanding doth direct all the inferior powers of the soul; if that be infected
with error, the affections must necessarily move out of order. A blind horse may
be full of mettle, but is ever and anon apt to stumble; and therefore, ‘Without
knowledge the heart is not good,’ Prov. xix. 2.
2. There is required an awakened conscience; that warneth us of
our duty, and riseth up in dislike of sin upon all occasions: Prov. vi. 22, ‘When
thou goest it shall lead thee; when thou sleepest it shall keep thee; when thou
walkest it shall talk with thee:’ to have a constant monitor in our bosoms to put
us in mind of God; when our reins preach to us in the night season, Ps. xvi. 7.
There is a secret spy in our bosoms, that observes all that we do, and think, and
speak, a domestical divine that is always preaching to us; his heart is his bible.
Such an awakened conscience is a bridle before sin, to keep us from doing things
contrary to God; and a whip after sin. If we keep it tender, so it will do. Indeed
it is easily offended, but it is not easily pleased; as the eye, the least dust
soon offends it, but it is not so easily got out again. Till men have benumbed their
consciences, and brought a brawn and deadness upon their hearts, their conscience,
according to its light, will warn them of their danger, and mind them of their duty.
It is a great mercy to have a speaking, stirring conscience, otherwise it is stupid
and senseless.
3. There is required a rightly disposed will, or a steadfast purpose
to walk with God in all conditions, and to do what is good and accept able in his
sight: Acts xi. 23, ‘He exhorted them with full purpose of heart to cleave to the
Lord.’ Many have light inclinations or wavering resolutions, but their hearts are
not fixedly, habitually bent to please God. Therein chiefly lieth this sound heart,
that doth inseparably cleave to God in all things: 1 Chron. xxii. 19, ‘Now set
your hearts to seek the Lord God of your fathers.’ This is the obediential bent,
when the heart is set and fixed. So David speaketh of it: Ps. cxix. 112, ‘I have
inclined my heart to perform thy statutes always to the end.’ When the heart is
poised this way, not compelled by outward force, but inclined; and this always,
not by fits and starts. Many have good motions, and temporise a little, but their
righteousness is like the morning dew. Many approve what is good, and condemn themselves
for not doing of it, but their hearts are not inclined; nay, further, they can wish
it were better with them, but the heart is not swayed and overpowered by grace.
Here is the ground of a cheerful, uniform, and constant obedience, when we do not
force ourselves now and then to good actions, but the heart hath a habitual tendency
that way.
4. There is required that the affections be purged and quickened;
these are the vigorous motions of the will, and therefore this must be needfully
regarded: purged they must be from that carnality and fleshliness that cleaveth
to them. This is called in scripture the circumcision of the heart, Deut. xxx. 6:
‘The Lord thy God shall circumcise thy heart, to love the Lord thy God with all
thy heart, and with all thy mind, that thou mayest live.’ It was figured in the
cutting of the foreskin, or the circumcision of the flesh, which, because it was
an action done with pain, sometimes noteth the humbling of the heart and soul-affliction,
Lev. xxvi. 41; but because it was done not only with pain, but the foreskin was
cut off, so it noteth the purging the heart from that fleshliness and carnality
that cleaveth to us: Acts xv. 9, ‘Purifying their hearts by faith.’ Sin is wrought
out more and more by the blood of Christ applied to the conscience. And some times
this is expressed in scripture by ploughing up the fallow ground, Jer. iv. 4. There
are perverse inclinations, like briars and thorns, that grow in us, and the strength
of vile affections; now unless these be abated and broken we shall soon be transported
by them. It is an allusion to ground broken up for tillage: till the ground be ploughed,
and the noisome weeds destroyed, the good seed will not grow. Secondly, the affections
must be quickened, acted, and set a work by the love of God: Gal. v. 6, ‘Prepared
ready to serve the Lord,’ Eph. ii. 20. Amor meus est pondus meum—love and delight
in God’s ways go together.
Thus much of the nature of the sound heart.
Secondly, Let me now come to show you the value and worth of this
privilege. It is a great blessing; that will appear by two things:—
1. The respect that God hath to it.
2. The evil it freeth us from, ‘That I be not ashamed.’
1. The respect that God hath to it. This is the thing that God
delights in and looks after: 1 Chron. xxix. 17, ‘I know also,
my God, that thou triest the heart, and hast pleasure in uprightness.’ He can discern
integrity, and preferreth it before all manner of service and pomp in worship that
is yielded to him. Now this delight of God is not only in the thing itself, in the
uprightness, but in the persons of the upright, upon account of their uprightness:
so Prov. xi. 20, ‘The upright is his delight.’ That person that is upright for the
main, though otherwise he hath many failings, is of great esteem with God. But can
the holy God delight in any of the sinful sons of Adam? Before the fall God rejoiced
in us, as in the work of his hands. But since sin marred us and defiled us, how
can God take pleasure in us? The love of good-will may fall upon sinful unworthy
creatures, but the love of complacency cannot fall upon these. A fit object the
sinner is not, and exactly perfect none can be; there is therefore a middle person,
the upright and sincere man; and this delight of God passeth from the person to
his actions: ‘The prayer of the upright is his delight,’ Prov. xv. 8. Alas! our
prayers are, as our persons, poor slender things at the best; yet a little findeth
acceptance with God; it is welcome for the person’s sake, who is accepted in Christ.
Now, how will God manifest this delight? In his providence: 2 Chron. xvi. 9, ‘The
eyes of the Lord run to and fro, that he may show himself strong in the behalf of
those whose hearts are upright with him.’ He looks up and down in the world to find
out such persons to do them good, that he may employ all his power and grace for
them: so God shows it in his word. God’s work is to assure them of a blessing: Micah
ii. 7, ‘Do not my words do good to them that walk uprightly?’ There he comforts,
and strengthens, and revives their hearts. He doth not only speak good, but doth
good to them that walk uprightly. Nay, that is not all, but by his Spirit and internal
grace he doth more encourage them, and renew strength upon them in their way to
heaven: Prov. x. 29, ‘The way of the Lord is strength to the upright.’ The more they
walk with God, the more easy and sweet they find it so to do. So that if all these
promises will encourage us, we had need to look after this sound heart. What honour
and esteem soever others purchase with men, these obtain favour with the Lord, and
are more regarded in all his dispensations.
2. Let us come to the evil it freeth us from; in the argument
of the text, ‘That I may not be ashamed.’ They whose hearts are not sound with God,
one time or other they shall be put to shame; but others shall be kept from this
effect, which is so grievous to nature. Let me open this. A man may be ashamed either
before God or men, ourselves or others.
[1.] Before God, either in our addresses to him at the throne
of grace, or when summoned to appear at the last day before the tribunal of his
justice.
(1.) If you understand it of our present approach to him, we cannot
come into his presence with confidence if we have not a sound heart: I John iii.
21, ‘If our hearts condemn us not, then have we boldness towards God.’ We lose that
holy familiarity and cheerfulness, when we are unbosoming ourselves to our heavenly
Father, when our hearts are not sound. An unsound heart, through the consciousness
of its own guilt, groweth shy of God, and stands aloof from him, and
hath no pleasure in his company. But when we sincerely set ourselves to keep a good
conscience in all things, we have this liberty towards God; though our failings
humble us, yet they do not weaken our confidence of our Father’s mercy. St Paul
thought himself a fit object of others’ prayers on this account: Heb. xiii. 18,
‘Pray for us; for we trust we have a good conscience, willing in all things to live
honestly.’ That is his argument to prove that he was not altogether unworthy of
their prayers, nor incapable of the benefit of their petitions. There are some whom
no prayers or intercession can help or profit, some that have no encouragement to
pray for themselves, or give others an encouragement to pray for them. But Paul
was none of these. Why? Because the reason of his request is modestly expressed.
He doth not say, I have, but ‘I trust I have, a good conscience:’ and he doth not
justify himself in all things, but appeals to the bent of his will, ‘Willing in
all things to live honestly.’ He was willing so to do, that is, to direct his life
according to the will of God in all things; his heart was willingly disposed and
predominantly bent unto righteousness, and he knew it to be so. Such may, without
blushing, come into God’s presence, and have encouragement to pray for themselves,
and encourage others to pray for them.
(2.) When we are summoned to appear before the tribunal of his
justice. Many now with a bold impudence will obtrude themselves upon the worship
of God, because they see him not, and have not a due sense of his majesty; but the
time will come when the most impudent and outbraving sinners will be astonished,
even then, when ‘the secrets of all hearts shall be laid open and made manifest,
and hidden things brought to light,’ 1 Cor. iv. 5. And every one is to receive his
judgment from God, according to what he hath done, either good or evil. Conscience
now, like a clock when the weights are down, is silent, and makes no noise; but
then it shall speak, and tell men their own, and then they will be ashamed; unsound
hearts will not be able to stand in the judgment. When God sets any judicial judgment
afoot in the world now, it reviveth men’s guilty fears: Isa. xxxiii. 14, ‘The sinners
in Zion are afraid; fearfulness hath surprised the hypocrite: who among us shall
dwell with devouring fire? who among us shall dwell with everlasting burnings?’
In some terrible judgments that are a foregoing pledge of judgment to come, men
of an unsound heart are soon possessed with fears and frights, as the unsound parts
of the body are pinched most in searching weather. When God’s wrath is once kindled,
none so terrified and amazed as they. Much more at the great day, when there is
no allaying of their fear, and they must undergo the final judgment of the most
impartial God. Who will be able to hold up the head, and to say, ‘Then shall I not
be ashamed’? They that unfeignedly give up themselves to do the whole will of God:
Ps. cxix. 6, ‘Then shall I not be ashamed when I have respect to all thy commandments.’
A man that desires to do the whole will of God will not be confounded and amazed
with terror before the judge of all the earth. The philosopher defines shame to
be a fear of a just reproof. Who more just than the. judge of all the earth? and
when is there a greater reproof in the conviction of sinners than at the last judgment?
[2.] Before men a man may be ashamed; and so before ourselves
and others.
(1.) Ourselves. It was a saying of Pythagoras, Reverence
thyself.
Be ashamed of thyself. God hath a spy and deputy within us, and taketh notice of
our conformity and inconformity to his will, and after sin committed, lasheth the
soul with the sense of its own guilt and folly, as the body is lashed with stripes:
Rom. vi. 21, ‘What fruit have ye in those things whereof ye are now ashamed?’
There is an emphasis in the particle now; that is, now after grace received, or
now after the commitment of sin. Take either sense. Sin enticeth us before we fall
into it, but afterwards it flasheth terror in the face of the sinner, and filleth
his soul with horror and shame; or now, after grace received, a Christian cannot
look back upon his past life without shame and blushing. Tertullian hath a saying,
that a man’s heart reproacheth him when lie doth evil. As soon as our first parents
had sinned, they were ashamed of it, and sought fig-leaves to cover it; they seek
to hide with the leaves what the fruit had uncovered. Well, then, there is an eye
and an ear that seeth and heareth our secret sins, and lasheth the soul for them
till we grow into a sturdy impudence. But now the upright man, that sets his heart
to serve the Lord and do his will, hath comfort and peace in himself: 2 Cor. i.
12, ‘This is our rejoicing, that, in simplicity and godly sincerity, we have had
our conversation in the world.’ He can look his conscience in the face without fear
and amazement. He hath sorrow for his failings, but can look upon himself as sound
before God for the main.
(2.) Before others; and so our shame may be occasioned by our
scandals or our punishment: it is hard to say which is intended here.
(1st.) By scandals. When the heart is not sound with God, disorders
break out before men, and many that make a fair show for a while afterwards shipwreck
themselves and all their credit; for God will at length uncase the hypocrite, Prov.
xxvi. 26; God will pull off his disguise one time or other, and that which is counterfeit
cannot long be hidden; there will a time of dissection come, when that which is
hidden shall’ be made manifest. The apostle telleth us that ‘that which is lame
is soon turned out of the way,’ Heb. xii. 13. Men of an unsound heart have some
temptations or other to carry them quite off from God, and then, as old Eli, they
fall back, and break the neck of their profession, whereby they dishonour God and
shame themselves. As Christ telleth us of the builders, that the house fell, and
great was the fall of it; so these, by some shameful and scandalous fall, discover
themselves to the world.
(2d.) There is a shame before others by their punishment and disappointment
of their hopes. God’s punishment, in the language of scripture, is a putting to
shame: Ezek. xxxvi. 7, ‘When the heathens that are about you shall bear their shame.’
So Jer. xiii. 26, ‘I will discover thy skirts that thy shame may appear.’ So when
God visits his people for scandalous and enormous offences: Ps. xliv. 9, ‘Thou hast
cast us off, and put us to shame.’ The reason of that expression is this: A man
in misery is a laughing-stock to others, and exposed to contempt and ignominy. Especially is this a shame to God’s
people, when they seem to be disappointed in the hope of protection and assistance
which they expected from God; then God puts them to shame, makes them to be a despised
people. And this is their portion whose hearts are not sound and upright with God;
they are rejected of the Lord, and grow despicable. Well, then, the point is made
good by what hath already been said; but now the other circumstance.
Secondly, Here is the qualification of the person asking, David.
1. David was a holy, good man, Acts xiii. 22. ‘He goes and begs
‘Let my heart be sound.’ The hearts of the best men are so perverted with natural
corruption, which is not fully abolished in any, that they have need to pray for
a sound heart: Eph. iv. 22, ‘Put off the old man with his deceitful lusts.’ The
old man is not so put off but there will be many warpings and deceitful workings
still, and therefore David prays thus. The more upright any man is, the more sensible
of his weakness, and the more suspicious of his own heart’s deceitfulness. The best
have lodged sin, vanity, and pleasures, and the world in their hearts, which are
the closets that should be kept entirely for the Lord. They find their purposes
towards that which is good very weak, their resolutions variable, their inclinations
to evil very strong: Prov. xx. 9, ‘Who can say, My heart is clean?’ And therefore
they go to God, if there be any degree of insincerity, any spared sin, any remainings
of lust not striven against and not bewailed, that lie would discover it, and mortify
it, that they may be more steadfast, being sensible of their fickleness and turning
aside in the several conditions they pass through.
2. This was the request of David, who was so much in the knowledge
and study of God’s law, and had so often said, ‘Teach me thy statutes,’ now ‘Make
me sound in thy statutes.’ Sound knowledge of the statutes of God, and a sound purpose
of heart to follow them, must be joined together. Affection without knowledge is
not good, much less knowledge without affection and practice. All our knowledge
will but increase our punishment, Luke xii. 48, and take away all pretences of excuse.
First a heart enlightened, and then a heart bent: David often prays for both in
this psalm; so must we pray, that as we have greater knowledge than others, so we
may have better affections than others, and our hearts more upright. ‘If ye know
these things, happy are you if you do them,’ John xiii. 17. God’s scope in giving
the law, was not to make trial of men’s wits, who could most sharply conceive; nor
of their memories, who could most faithfully retain; nor of their eloquence, who
could most neatly discourse; but of their hearts, who could most obediently submit
to his statutes. Stars were not made for sight only, but influence. So man was not
created to know only, but to walk according to his knowledge. God’s precepts are
best learned when most circumspectly practised.
3. This was the request of David, a man afflicted, opposed, and
persecuted. Compare the text with the 78th verse, ‘Let the proud be ashamed; for
they have dealt perversely with me.’ ‘Let my heart be sound in thy statutes, that
I be not ashamed.’ Above all things we should study to be sincere in our carriage
and defence of a good cause. An unsound heart will not bear out, but fall off to its own shame:
James i. 8, The apostle telleth us, that ‘a double-minded man is unstable in all
his ways.’ Between God’s supplies and carnal shifts he goeth backward and forward,
or this way and that, as occasion requireth. We need truth of grace, that we may
be able to endure all weathers; and when we are put to trial we should be the more
earnest with God for soundness of heart.
Thirdly, Here is the person of whom it is asked—of God: ‘Make
my heart sound in thy statutes.’ Uprightness is the gift of God, and the work of
his Spirit: Ps. li. 10, ‘Create in me a clean heart, and renew a right spirit within
me.’ We are like a pewter vessel, battered by the fall; and till we be cast anew
we cannot be right with God. God worketh it in us at first, and still keepeth us
and guideth us by his Spirit, or else we shall soon turn aside to our old bent and
bias again. God beginneth the work of holiness, and maintaineth it against remaining
corruption and outward temptations; he still keepeth afoot a constant purpose, and
steady endeavour in the heart, to walk so as may please God. Men of themselves have
a kind of humour towards good for a fit; but to go on sincerely to the end needeth
grace from above.
Use. To press us to look after this firm established spirit. Now
to this purpose—
1. Heartily resign yourselves to be directed and guided by God
in all things whatsoever: Ezra vii. 10, ‘He prepared his heart to seek the Lord.’
To do it needeth such a fixed purpose.
2. Let us offer ourselves to God’s trial. Ps. cxxxix. 23, 24,
‘Search me, O Lord, and try me, know my heart and know my thoughts, see if there be
any way of wickedness in me.’ We must not only rest upon the testimony of our own
consciences, but desire our hearts may be searched by God over and over. Besides,
there are many ill humours mixed with our best affections, which we see not, and
a secret approbation and indulgence we give to them. We are apt ever to deal favourably
with ourselves; and therefore desire God to pry into your most retired and reserved
thoughts.
3. Let us walk still as in God’s eye: Ps. cxix. 168, ‘I kept thy
precepts and thy testimonies, for all my ways are before thee.’ Whatever praise
we have with men, we must see that our hearts be right with God, who is witness,
approver, and judge, and searcheth the heart, and trieth the reins, and will not
be put off with shadows; God’s all-seeing eye is a special means to make a man upright.
4. Observe how often we step awry, Jer. xvii. 9, in those actions
we perform. How careless are we of the spiritual part; we regard the outside of
the duty, but slightly pass over that affection that should accompany it. In resistance
of our corruption, we rather deal with the fruit of it, that it break not out to
our disgrace, than the root of it that secretly lurketh in our hearts. There is
a great deal of guile of spirit in the best, and therefore we had need to ‘make
straight steps to our feet,’ Heb. xii. 13. There is some defect in matter, manner,
or aim. We are many times set awork by others, yet expect wages of God.
5. Let us be often and earnestly dealing with God for this sincere
heart; it is called ‘godly sincerity,’ 2 Cor. i. 12. Why? Because it comes from God, and carries the soul to God again. ‘The new man
is created in righteousness and true holiness, after the image of God,’ Eph. iv.
24, and hath a tendency in it to draw us to God again.
SERMON LXXXIX.
My soul fainteth for thy salvation; but I hope in thy word.—Ver. 81.
THIS verse is wholly narrative, and consists of two branches:—
1. The first clause showeth how he stood affected to God’s salvation,
my soul fainteth for thy salvation.
2. His support till that affection was satisfied, but I hope in
thy word.
Before we can make any further progress in explaining and applying
this scripture, we must first see what is this salvation which is here spoken of.
Salvation in scripture hath divers acceptations; it is put—
1. For that temporal deliverance which God giveth, or hath promised
to give, to his people. So it is taken Exod. xiv. 13, ‘Stand still, and see the
salvation of the Lord that he will show you to-day:’ that is, the wonderful deliverance
which he will work for you. So Lam. iii. 26, ‘It is good that a man should both
hope, and quietly wait for the salvation of the Lord:’ meaning by salvation, their
recovery out of captivity. It was their duty to wait for this deliverance; and though
it were long first, yet, having a promise, they were to keep up their hope.
2. For the exhibition of Christ in the flesh: Ps. xcviii. 2, 3,
‘The Lord hath made known his salvation: his righteousness hath he openly showed
in the sight of the heathen. He hath remembered his mercy and truth to the house
of Israel: all the ends of the earth have seen the salvation of our God.’ Clearly
that psalm containeth a prediction of the setting up of Christ’s kingdom, and a
bringing of the Gentile world into subjection to it; which was first to be offered
to the people of the Jews, and from thence to be carried on throughout all the regions
of the world. So old Simeon expresseth himself, Luke ii. 29, 30, ‘Lord, now lettest
thou thy servant depart in peace, according to thy word: for mine eyes have seen
thy salvation:’ meaning thereby Christ actually exhibited or born in the flesh,
which was the beginning of the kingdom of the Messiah.
3. For the benefits which we have by Christ on this side heaven;
as the pardon of sin, and the renovation of our natures; these are called salvation,
as Mat. i. 21, ‘He shall save his people from their sins;’ and Titus iii. 5, ‘He
hath saved us by washing in the laver of regeneration:’ and in the Old Testament,
Ps. li. 12, ‘Restore unto us the joy of thy salvation:’ that is, the joy which we
have because God hath freed us from our sins.
4. For everlasting life: Heb. v. 9, ‘He is become the author of
eternal salvation to all them that obey him:’ and 1 Peter i. 9, ‘Receiving the end of your faith, the salvation of your souls:’ meaning
thereby our final reward.
The text is applicable to all these. But (1.) Most simply we must
expound it of salvation in the first sense, because the drift of the man of God
in this octonary is to show how he was affected; since God heard him not at the
first cry, or as soon as he prayed for deliverance: though he prayed for deliverance,
yet the help promised and hoped for was delayed so long, till he was ready to faint,
and had fainted altogether, but that the promise revived and kept up his hopes.
(2.) If these words be supposed to be spoken by the church, and in her name, they
fitly represent the longings of the Old Testament fathers after Christ’s coming
in the flesh. For as David expresseth himself here, so doth old Jacob: Gen. xlix.
18. ‘I have waited for thy salvation, O Lord.’ That speech cometh in there by way
of interruption, for as he was blessing his children, he turneth to the Lord, desiring
his salvation by Christ, of which Samson, be longing to the tribe of Dan (the tribe
which he was then blessing), was a special type. So it is said of Abraham, John
viii. 56, ‘Your father Abraham rejoiced to see my day; and he saw it, and was glad.’
Abraham knowing him to be the true Messiah, did earnestly desire to see that day,
and to his great contentment got a sight of it by faith; it was a sweet and blessed
sight to him. So Luke x. 24, ‘Many prophets and kings have desired to see those
things which ye see, and have not seen them; and to hear those things which ye hear,
and have not heard them:’ that is, David, a king, and other prophets longed for
this day. So Heb. xi. 13, ‘Having seen the promises afar off, they were persuaded
of them, and embraced them.’ Oh! they hugged the promises, saying, These will one
day yield a saviour to the world. So it is said of all the serious believers of
the Old Testament, Luke ii. 25, that ‘they waited for the consolation of Israel;’
that is, for the redemption of the world by the blood of Christ, and the pouring
out of the Holy Ghost, upon which followed the calling of the Gentiles and the setting
up of the kingdom of God in the world. These things the saints longed for, waited
for; and because the Lord suspended the exhibition of them till the fulness of time,
and did not presently satisfy their desires, they might be said to faint; but the
promise kept up their faith in waiting and confidence. I cannot wholly exclude this
sense, because the salvation promised at the coming of the Messiah was the greatest,
and common to all the faithful. They had many discouragements in expecting it from
the wickedness and calamities of that people from whom, as concerning the flesh,
Christ was to descend. But though they were ready to faint, they did not give over
the hope of that salvation, having God’s word for it, and the remembrance of it
kept afoot by the sacrifices and types of the law. (3.) Since Christ hath appeared
in the flesh, and hath wrought salvation for us, we must wait, and long, and look
for that part of salvation which is yet to be performed; as the deliverance of the
church from divers troubles, the freedom of particular believers from their doubts
and fears, and finally our eternal salvation, which shall be completed at Christ’s
second coming. All that have the first-fruits of the Spirit are groaning for this
and hoping for this, Rom. viii. 23-25. We are to desire heaven, yet patiently to
stay God’s time, for here is fainting and hoping, or, as the apostle
saith, hastening to and yet waiting for the coming of the Lord, 2 Peter iii. 12.
One is the effect of desire, the other of hope; desire hastening, and hope waiting.
These things being cleared, let us first apply the words to temporal
deliverance. Observe—
Doct. 1. The afflictions of God’s people may be long and grievous
before any comfort and deliverance cometh. For the affliction continued so long
upon David that his soul even fainted.
There are three agents in the afflictions of the saints—(1.) God;
(2.) Satan; (3.) Wicked men.
1. God hath many wise reasons why he doth not give audience, or
a gracious answer at the first call.
[1.] Because he will try our faith, to see if we can depend upon
him when it cometh to an extremity. Thus by silence and rebukes Christ tried the
woman of Canaan, that her faith might appear the more gloriously: Mat. xv. 28, ‘Then
Jesus answered, and said unto her, O woman, great is thy faith.’ And by extremities
he still trieth his children: our graces are never exercised to the life, till we
are near the point of death; that is faith which can then depend upon God: Job xiii.
15, ‘Though he slay me, yet will I trust in him;’ and Ps. xxiii. 4, ‘Yea, though
I walk through the valley of the shadow of death, I will fear no evil: for thou
art with me, thy rod and thy staff they comfort me.’ Many of his children are reduced
to great straits; there may be no meal in the barrel nor oil in the cruse before
God helpeth them. There may be many mouths to eat little food: John vi. 5, 6, when
there was a great deal of company, and little provision, Christ asketh one of his
disciples, ‘Whence shall we buy bread, that these may eat? and this he said to prove
him, for he himself knew what he would do.’ So many a poor believer is put to it.
Children increase, trading groweth dead, supplies fail, what shall they do? They
pray, and God giveth no answer. This he doth to prove them. It is a strong faith
which can hold out in such straits and difficulties.
[2.] To awaken our importunity: Luke xviii. 1, ‘And he spake a
parable to them to this end, that men ought always to pray, and not to faint:’ compared
with Luke xi. 8, with the parable ensuing. So again an instance in the woman of
Canaan, she turneth discouragements into arguments. When Christ said, ‘It is not
meet to take the children’s bread, and to cast it to dogs,’ she said, ‘Truth, Lord:
yet the dogs eat of the crumbs which fall from their master’s table,’ Mat. xv. 26,
27. So the blind men, Mat. xx. 31, the more they were rebuked, cried the more. Rather
than his people shall neglect prayer, or grow formal in it, God will cast them into
great afflictions; as Christ suffereth the storm to continue till the ship was almost
overwhelmed, that his disciples might awaken him, Mat. viii. 25.
[3.] To make us sensible of our weakness; as Paul, 2 Cor. i. 9,
‘But we had the sentence of death in ourselves, that we should not trust in ourselves,
but in God, which raiseth the dead. We are much given to self-confidence, therefore
God will break it, and ere he hath done with us, make us trust in him alone. There
is a twofold strength—natural and spiritual.
(1.) Natural; which ariseth from that courage that is in man as
he is a reasonable creature. This will hold out till all probabilities be spent:
Prov. xviii. 14, ‘The spirit of a man will sustain his infirmity, but a wounded
spirit who can bear?’ Till a man be struck at the heart, his reason will support
him.
(2.) Spiritual; faith, hope, patience. These may be spent when
the affliction is deep and pressing, and God’s help is long delayed. Faith is the
strength of the soul; as faith decayeth or is tired, the soul faints. Faith may
be damped, and give up our case for gone, Ps. cxvi. 11; Ps. xxxi. 22, they throw
up all, and think it is in vain to wait any longer. Thus will God discover our weakness
to ourselves; the weakness of our reason, the weakness of our faith. I remember
Solomon saith, Prov. xxiv. 10, ‘If thou faintest in adversity, thy strength is small.’
Grievous or long afflictions discover our strength or weakness. Some are of a poor
spirit, give up at first assault, before their strength faileth them; before the
probabilities which sense and reason offereth are spent. They are lazy, and love
their ease. Some are negligent, do no make use of the helps of faith; but when evils
continue long and sit close, the strongest faith is seen to be too weak; God by
this will humble us.
[4.] God doth this for his own glory, and that his work may be
the more remarkable and conspicuous: John xi. 6, 7,’ Jesus loved Lazarus, and when
he heard that he was sick, he abode two days still in the same place where he was.’
Little love in that, you will say; a man would hasten to his dying friend. Christ
may dearly love his own, and yet delay to help them even in their extremity, till
the fit time come wherein the mercy may be the more conspicuous. It is said, Eccles.
iii. 11, ‘God hath made everything beautiful in his time.’ Before its time, God’s
work seemeth harsh and rough; as a statue when it is first hewn out, but in its
time it is a curious piece of workmanship. God in his own time and way knoweth
best how to comfort his people.
2. It is the devil’s design to tire and weary out the people of
God, and therefore stirreth up all his malice against us: Luke xxii. 31, 32, ‘Simon,
Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but
I have prayed for thee, that thy faith fail not.’ The devil, if he might have the
shaking of us, and liberty to do his worst, he would drive us from the faith of
Christ, and all hopes by him.
3. Men are unreasonable in their oppositions, and will not relent
nor abate anything of their rigour: Zech. i. 15, ‘I was a little displeased, and
they helped forward the affliction.’ They are still adding to the church’s trouble,
and would destroy those whom God would only correct and purge, as the slave layeth
on unmercifully. Till God restrain it, their wrath never ceaseth. Well, then—
Use 1. Let it not seem strange to us that godly men, in their
afflictions, though they fly to God and implore his mercy, are not presently delivered,
nor always at the first instance. God hath many discoveries to make, much work to
do. Would you have faith rewarded before it be tried? or the beautiful frame and
link of causes disturbed for your sakes? Faith is not tried to purpose till the
thing we believe is not seen, nor have any probability that ever we shall see it; yea,
till we see nothing but the contrary, and hope against hope; we must stay till the
mercy be ready for us, and we ready for it; a hungry stomach would have the meat
ere it be roasted; our times are always present with us, when God’s time is not
come.
Use 2. Let us prepare for grievous and tedious sufferings. We
would turn over our hard lesson before we have sufficiently learned it; we love
the ease of the flesh, would have no cross, or a very short one. Things will not
be so soon or so suddenly effected as we imagine. We make greater provision for
a long voyage. We should be strengthened to long-suffering, Col. i. 11, as for all
sort of crosses, so for long and tedious crosses.
Use 3. If your affliction be long, observe your carriage under
it. Doth faith and hope keep you alive still? Heb vi. 12, ‘Be not slothful, but
followers of them who, through faith and patience, inherit the promises.’ Do you
keep up your prayerful affections? Rom. xii. 12, ‘Continue instant in prayer.’ We
pray as men out of heart, for fashion’s sake, and with little life, rather satisfying
our consciences than expressing our hope and confidence. A damp on the spirit of
prayer is an ill presage. Can you love God though you be not feasted with self-comforts
and present benefits? Isa. xxvi. 8, ‘Yea, in the way of thy judgments, O Lord, have
we waited for thee,’ &c. Our affections are bribed when desired comforts are presently
obtained; God will see if we purely love him.
Use 4. For a close to this point. Our sufferings are like to be
long; I speak not as determining, but to awaken a spirit of prayer that they may
be shortened. When Christ made as if he would go further, they constrained him to
tarry, Luke xxiv. 28, 29. These are sad symptoms of it.
1. When reformation is rejected, and corruptions are settling
again upon their own base: Hosea vii. 1, ‘When I would have healed Israel, then
the iniquity of Ephraim was discovered,’ &c.; Ezek. xxiv. 13, ‘In thy filthiness
is lewdness: because I have purged thee, and thou wast not purged, thou shalt not
be purged from thy filthiness any more, till I have caused my fury to rest upon
thee.’ This crime is not only chargeable on them who opposed the Reformation, but
on those who, by multiplied scandals, dishonoured the cause of God. Instance in
the Papists in Queen Mary’s time, who got in by fraud and violence, not by miscarriage
of the Protestants. Then it was sharp and short, ours is like to be tedious and
long.
2. When our deliverance is likely to prove a mischief and a misery,
when we are not prepared to receive it. God will not give us things for our hurt.
And we may fear as much from our brethren, our mutual bickerings, as from enemies;
when God promises restoration he promiseth unity: Zeph. iii. 9, ‘For then will I
turn to the people a pure language, that they may call upon the name of the Lord,
to serve him with one consent;’ Zech. xiv. 9, ‘And the Lord shall be king over all
the earth: in that day shall there be one Lord, and his name one.’ The dog is let
loose when the sheep scatter.
3. When there is a damp upon the spirit of prayer, and men give
over seeking to God for deliverance as a hopeless thing. God is near when the spirit
of prayer is revived: Ezek. xxxvi. 37, ‘Thus saith the Lord God, I will yet for this be inquired of by the house of Israel,
to do it for them: I will increase them with men like a flock:’ and Jer. xxix. 12,
1.3, ‘Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken
unto you: and ye shall seek me and find me, when ye shall search for me with all
your heart;’ Dan. ix. 19, 20; and Ps. x. 17, ‘Lord, thou hast heard the desire of
the humble; thou wilt prepare their heart, thou wilt cause thine ear to hear.’
Et
passim alibi.
4. When God is upon his judicial process, and there is not any
course taken to reconcile ourselves to him. God hath been judging his people, judging
the nation wherein they live. Judgment began at the house of God. What notable humiliation
and reformation hath it produced there? There is God’s whole work to be done upon
Mount Sion, Isa. x. 12. What fruit of all those terrible judgments? Incorrigibleness
showeth our stripes will be many, our judgments long.
5. When dispensations tend to the removing of the candlestick,
or look very like it: Rev. ii. 5, ‘Remember therefore from whence thou art fallen,
and repent, and do the first works, or else I will come unto thee quickly, and will
remove thy candlestick out of its place, except thou repent.’ That is done either
by destroying judgments, taking away the subject-matter of the church, or by their
own apostasy and spiritual fornication, or sad errors and confusions; ill treatment
of God’s people, opposing his interests by his enemies, and the sinful miscarriages
and apostasies of professing friends, will help to wear out an unthankful, murmuring
generation.
Doct. 2. When salvation is delayed, or deliverance long a-coming,
the soul fainteth.
I shall show—(1.) The nature of this fainting; (2.) The causes
of fainting; (3.) The kinds of fainting; (4.) The considerations which may preserve
us from fainting.
1. For the nature of this fainting. Here we must inquire what
is meant by the fainting of the soul. Fainting is proper to the body, but here it
is ascribed to the soul, as also in many other places. The apostle saith, Heb. xii.
3, ‘Lest ye be weary, and faint in your minds;’ where two words are used, weariness
and fainting, both taken from the body. Weariness is a lesser, fainting a higher
degree of deficiency. In weariness, the body requireth some rest or refreshment,
when the active power is weakened, and the vital spirits and principles of motion
are dulled; but in fainting, the vital power is contracted, and retireth, and leaveth
the outward parts lifeless and senseless. When a man is wearied, his strength is
abated; when he fainteth, he is quite spent. These things, by a metaphor, are applied
to the soul or mind. A man is weary when the fortitude of his mind, his moral or
spiritual strength, is broken or begins to abate, when his soul sits uneasy under
sufferings; but when he sinketh under the burden of grievous, tedious, or long affliction,
then he is said to faint; when all the reasons and grounds of his comfort are quite
spent, and he can hold out no longer.
2. The causes of fainting. The fainting of the body may arise
either from labour, sickness and travel, or else from hunger and thirst. So the
fainting of the soul is either, first, from the tediousness of present pressures;
or, secondly, from a fervent and strong desire.
[1.] From the tediousness of present sorrows and pressures; as
Jer. viii. 18, ‘When I would comfort myself against my sorrow, my heart fainteth
within me.’ And why? Because of the length of their afflictions, ver. 20, ‘The harvest
is past, the summer is ended, and we are not saved.’ Sorrow doth so invade their
spirits, that they are by no means able to ease themselves: expectations of this
side, and that side, are cut off; they long look for help and relief, but none appeareth.
So Lam. i. 22, ‘My sighs are many, and my heart is faint.’ They are overwhelmed
with grief, and cannot bear up with any courage.
[2.] It may be caused by a fervent and strong desire: Ps. lxxxiv.
2, ‘My soul longeth, yea, even fainteth, for the courts of God.’ Vehement desires
cause a languor. So it is taken here: It is long, O Lord, that I have waited and attended
with great desire for deliverance from thee. Those who vehemently desire anything
are apt to faint. Where love is hot, desire cannot be cold. The benefit of the church,
liberty to serve God, do strongly move the saints; yea, the Spirit of God increaseth
the vehemency of these motions; ‘For he maketh intercession for the saints with
sighs and groans that cannot be uttered,’ Rom. viii. 20. He concurreth to the vehemency
of the desire; but the fainting is from ourselves, from our weakness. The soul is
so earnestly fixed in the expectation of God’s salvation that it can no longer keep
any equal tenour; so that this fainting is one of the love-errors of the children
of God, like a disease which is incident only to the best tempers.
3. The kinds of fainting. (1.) There is a fainting which causeth
great trouble and dejection of spirit. (2.) There is a fainting which causeth apostasy
and defection from God and the cause of religion.
[1.] There is a fainting which causeth dejection and trouble;
this is spoken of Heb. xii. 5, ‘My son, despise not thou the chastening of the Lord,
neither faint when thou art rebuked of him.’ There are the two extremes, slighting
and fainting. Now this is a fault in the children of God, to be much perplexed in
their troubles; but yet this may be incident to them, religion heightening their
sense of evils, and their vehement desires of the comforts of God’s presence increasing
their trouble.
[2.] There is a fainting which causeth defection and falling off
from God, out of cowardice and carnal fear, and casting off the profession of Christianity
when they find it troublesome; they grow weary, incline to apostasy: this is not
incident to the children of God: Rev. ii. 3, ‘Thou hast borne, and hast patience,
and hast laboured, and hast not fainted,’ not given over the cause of God. There
is a fainting which is a slacking or remitting somewhat in our spiritual course,
when men begin a little to relent, and to give way to coldness and lukewarmness,
and do not keep up their former zeal and fervency or diligence in heavenly things.
This may befall sometimes the servants of God, abate somewhat of their former forwardness,
Eph. iii. 13, when either they suffer themselves, or those who are primarily instrumental
in the work of the gospel are cast into a suffering condition. And there is a fainting
which makes totally and finally to abandon the ways of God: Gal. vi. 9, ‘He shall
reap in due time, if he faint not’ There it is not taken for some remissness, which
may befall the best of God’s servants, but a total defection.
4. The considerations which may preserve us from fainting.
[1.] It argueth that you are lazy, love the ease of the flesh,
have small strength, if you faint upon every appearance of difficulty and trouble:
Prov. xxiv. 10, ‘If thou faint in the day of adversity, thy strength is small.’ Sinners
are not discouraged with every inconvenience occasioned by their sin, but can deny
themselves for their lusts’ sake; and shall we be soon discouraged in God’s service?
[2.] Others that have borne far heavier burthens, do not sink
under them. The Lord Christ: Heb. xii. 3, ‘For consider him, who endured such contradiction
of sinners against himself, lest ye be wearied, and faint in your minds.’ Nay, many
of his precious servants: Heb. xii. 4, ‘Ye have not yet resisted unto blood, striving
against sin.’ If against sin, are we only to praise their courage, never show our
own? or do we think to go to heaven without conflicts, when it doth cost them so
dear?
[3.] We have given counsel to others: Job iv. 5, ‘But now it is
come upon thee, and thou faintest; it toucheth thee, and thou art troubled.’ It is
an easier matter to instruct others than to carry it well ourselves. The well will
give counsel to the sick, and those that stand on land direct those that are apt
to sink in deep waters. But should not we remember these things ourselves?
[4.] God promises to moderate the afflictions of his people, and
to sweeten the bitterness of them, to take off the oppressing weight of their troubles,
lest their souls faint: Isa. lvii. 16, ‘For I will not contend for ever, neither
will I be always wroth; for the spirit should fail before me, and the souls which
I have made.’ The consideration of man’s infirmity and weakness, unable to hold out,
causeth the Lord to stay his hand; he will not utterly dishearten and discourage
his people that wait for him. A good man will not overburden his beast.
[5.] When reason is tired, faith should supply its place, and
we should hope against hope, Rom. iv. 18; for faith can fetch one contrary out of
another, and get water out of the rock, as well as out of the fountain. When probable
means miscarry, then it is a time for God to work; and faith should bear us out
when sense and reason cannot.
[6.] Give vent to the ardour of your desires in prayer: Luke xviii.
1, ‘He spake a parable to them, to this end, that men ought always to pray, and
not to faint:’ and Jonah ii. 7, ‘When my soul fainted within me, I remembered the
Lord, and my prayer came in unto thee, into thine holy temple.’ Keep up the suit,
it will come to a hearing one day; though it be long ere God ariseth to the judgment,
yet then make sure work of it.
[7.] By waiting upon God we learn to wait more: Isa. xl. 31,
‘They that wait upon the Lord shall renew their strength; they shall mount up
with wings as eagles; they shall run, and not be weary; and they shall walk, and
not faint.’ Eternal blessings eyed and prepared for will support a fainting soul
in the worst evil: 2 Cor. iv. 16, ‘For this cause we faint not; though our
outward man perish, yet the inward man is renewed day by day.’ The greatest
troubles cannot make void our hope, if our spiritual state increase and our
eternal hopes thrive.
Doct. 3. Though the soul be in a fainting condition, yet it will
accept of nothing but God’s salvation, ‘Thy salvation:’ Ps. xciv. 18,
‘When I said, My foot slippeth; thy mercy, O Lord, held me up;’
and ver. 19, ‘In the multitude of my thoughts within me thy comforts delight my
soul.’ Men may seek to get out of their troubles from wicked men two ways—either
by carnal compliance, or by the use of indirect means.
[1.] By carnal compliance, when men violate and prostitute their
consciences for their peace’s sake. It is said of some, Heb. xi. 35, that ‘They
accepted not deliverance, that they might obtain a better resurrection.’ They might
upon certain conditions have been freed from those cruel pains and tortures, but
those conditions were contrary to the law of God. We have God’s deliverance upon
better terms than man’s, and it is better in itself
[2.] By using indirect means to get off the trouble; this is making
too much haste: Isa. xxviii. 16, ‘He that believeth shall not make haste.’ Ravishing
the blessing, rather than waiting for the issues of God’s providence. Those that
do so, God will reckon them with the workers of iniquity: Ps. cxxv. 5, ‘As for such
as turn aside to their crooked ways, the Lord shall lead them forth with the workers
of iniquity: but peace shall be upon Israel.’ They that shift for themselves lose
the benefit of God’s protection. These are dealt with as open enemies. Now the reasons
of the point are these:—
1. Because they are satisfied in God’s providential government.
God never puts power in the hands of wicked men but for his own holy ends. Therefore,
while God continueth them, they are observing what God will do by them: 2 Sam. xvi.
11, ‘Let him curse; for the Lord hath bidden him.’ God hath work for them to do,
to mortify our wantonness, to break our stubborn humours.
2. Because God’s salvation will come in the best time and in the
best way: Ps. lxii. 1, ‘Truly my soul waiteth upon God: from him cometh my salvation;’
Isa. xxx. 18, ‘God is a God of judgment: blessed are they that wait for him.’ God
doth all things with wisdom, and in the best manner.
Use. How afflicted soever we be, let us not seek to be delivered
in a way not allowed by God, nor take any sinister courses, nor use any base shifts
to rid ourselves out of danger. This is to distrust God, and to entangle ourselves
the more, and to miscarry in a long voyage, after we are about to enter into the
port. See the story of Saul’s sacrificing, in 1 Sam. xiii., from the 8th verse to
the 15th. If he had tarried a little longer all had been well. Before the day was
quite over, Saul would sacrifice, and then Samuel cometh and telleth him God had
rent the kingdom from him for his distrust and disobedience. So many will forestall
the blessing.
Doct. 4. Hope keepeth us alive in the midst of faintings: ‘My
soul fainteth; but I hope.’
1. Observe here, that though the faith of God’s children seems
to faint, yet it doth not die nor wholly fail. Some seem greedily to catch at promises
at first, but their ardour is soon spent; and when it is a troublesome business
to wait upon God, they give it over. This is the faith and hope of temporaries,
but the good ground ‘bringeth forth fruit with patience,’ Luke viii. 15. God’s children
tarry his leisure; and though now and then they are ready to faint, yet they recover. Their faith, hope, and patience seemeth to be almost
spent, yet it is not utterly put out; as David here was not broken with long and
tedious difficulties; though he saw no end of his miseries, yet he would still depend
upon God. There is an abiding seed, 1 John iii. 8. Their state is secured by God’s
covenant, that there shall be no total rupture nor utter deficiency. Perseverance
is a condition of the new covenant, not only required, but given, as all conditions
of the new covenant are. There is donum perseverantiae, not only a power to persevere,
but perseverance itself.
2. That which keepeth our faith from dying, and sustaineth the
soul of the faithful, and keepeth life in them, is the resuscitation of our hopes.
What doth hope to the supporting of a fainting soul?
[1.] It draweth off the mind from things present to things future;
and diversion is one way to cure trouble. While we pore only on our grievous troubles,
they prove a temptation to us; but hope lifts up the head, and looketh above these
things. That poring on the affliction and trouble causes fainting; see Lam. iii.
18-20; but remembering God’s mercies and promises reviveth us. The remembering the
great depth of affliction and extremity overwhelmeth us: I have them in mind continually,
and so am dejected; but when I begin to call to mind God’s infinite mercies, I conceive
some hope of recovery. That which was remembered is in ver. 22-26.
[2.] Hope representeth the excellency and certainty of these future
things, and so causeth earnestness and patience.
(1.) The excellency. It is a question among divines what is the
difference between faith and hope, because they are much of a like nature. One difference
is, faith looks to the truth of the promise, hope to the goodness of the thing promised;
for faith respects the person giving his fidelity, and hope the person receiving
the benefit, and exciteth them to look for it. It is something worth the looking
and waiting for, and such as will recompense present troubles, 2 Cor. v. 17, 18.
(2.) The certainty; for though it mainly comforts itself with
the goodness of the thing promised, yet it causeth patience in waiting, because
of the sureness. It seeth things that cannot be seen and perceived by sense: Rom.
viii. 25, ‘If we hope for that which we see not, then do we with patience wait for
it.’ It is good, and it will not fail; therefore we may and must tarry God’s leisure.
(3.) The most noble and principal object of -hope is the great
promise of eternal salvation. This must in chief be hoped for; partly because temporal
salvation is not so surely promised, but under sundry cautions and reservations;
as if it be for our good, if God’s glory will permit it, and the beauty of his work,
and the many things God hath to do before the deliverance be brought about; especially
if it be a common salvation, wherein others are concerned as well as we; as if their
hearts be prepared, &c. Partly because Christians are to be at a point of greater
indifferency about outward things than the believers of the Old Testament, now life
and immortality is brought to light, 2 Tim. i. 10. They were trained up by sensible
things both in their worship and promises. The cross is one of our conditions: Mat.
xvi. 24, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ We must look for afflictions,
and those not ordinary afflictions, but the loss of all, or else we do not count
the charges aright; we must refer all to God’s will. Christ may let some slip through
at a cheaper and easier rate, but all must resolve on it. Partly because this is
propounded as the great comfort, Luke xii. 32, ‘Fear not, little flock; it is your
Father’s good pleasure to
give you the kingdom:’ and accordingly used by the saints. David in his disappointments:
Ps. xxxix. 7, ‘And now, Lord, what wait I for? my hope is in thee.’ He meaneth the
hope of immortality, opposite to that vain show and false appearance which is in
worldly things. This was that Job comforted himself with, that ancient believer:
Job xix. 26, ‘Though after my skin worms destroy this body, yet in my flesh shall
I see God:’ and the Maccabees, Heb. xi. 35, ‘They were tortured, not accepting deliverance,
that they might obtain a better resurrection.’ Partly because that which God hath
promised in the world to come is only satisfactory, and able to quiet a man’s mind,
and make him patiently wait upon God in all his troubles. Here is enough to countervail
all difficulties, to support us under them, to recompense us for them; it is not
long ere it will come to hand, it cannot enough be desired; it may be hoped for
by the righteous in their greatest extremities: Prov. xiv. 32, ‘The righteous hath
hope in his death.’
Use. For instruction. When your souls are apt to faint, let hope
look out for better times or better things.
1. For better times. God will not always chide: Ps. ciii. 9, ‘He
will not always chide, neither will he keep his anger for ever.’ Nor shall the rod
of the wicked always rest on the back of the righteous, Ps. cxxv. 3. Therefore rouse
up yourselves, and say, as David, Ps. xlii. 5, ‘Why art thou cast down, my soul?
and why art thou disquieted within me? Hope thou in God, for I shall yet praise
him,’ &c. Let us not always pore on our grievous miseries. Observe the season,
when apt to be corrupted with ease and prosperity, and to carry it negligently to
God, and proudly and oppressingly to men. There may come a change. So when apt to
faint, seek out arguments of encouragement, and hope that God will be good to us:
Ps. lvi. 3, ‘At what tune I am afraid, I will trust in thee.’ That is our business
at such a time, to strengthen our dependence, for still we must oppose the prevailing
corruption.
2. Better things. That is the true Christian spirit that mainly
looks after the world to come; that hope is freest from snares. An earthly hope
maketh men carnal, often enticeth them to use ill means to get it accomplished.
Desires and hopes of temporal happiness, that the world may smile upon us, doth
not breed so good a spirit. This hope goeth upon* surer grounds, meeteth with fewer
disappointments.
Well, then, hope for these things. We shall hear of few in whom
the former part of the text is verified, if understood of eternal salvation, ‘My
soul fainteth for thy salvation.’ This temper is very rare, and few have such a
spirit as Paul had: Phil. i. 23, ‘I desire to be dissolved, and to be with Christ,’
&c. But all Christians should hope for eternal life, and prepare for it, and make
this the great cordial and solace of their souls. God’s people do too much please
themselves with thoughts of temporal happiness; this is no good spirit. The
ap petite of temporal honour, wealth and peace, is natural to us; we should be at
a greater indifferency about these things, so as not to be very solicitous about
them.
Doct. 5. This hope is bred or nourished in us by the word of God.
1. Because that is the law of commerce between us and God. In
the promissory part it showeth what salvation and deliverance we may expect from
him; and in the mandatory part, upon what terms, and who are the persons qualified
to receive this deliverance: and without heeding of these things, hope is a groundless
presumption, as if we expect things not promised, or not in the way wherein they
are promised. We must have an eye both on the promises and the precepts—the one
to encourage us, the other to direct us. It showeth our hope is of the right constitution;
Ps. cxix. 166, ‘I have hoped for thy salvation, and done thy commandments;’ Ps.
cxlvii. 11, ‘The Lord taketh pleasure in them that fear him, in those that hope
in his mercy;’ and Ps. xxxiii. 18, ‘Behold the eye of the Lord is upon them that
fear him, upon them that hope in his mercy:’ as a man that consulteth with his charter
and conveyance is more assured of his right and title. The scripture is cast into
the nature of a covenant or mutual indenture drawn up between us and God. There
we find God hath deeply and strongly engaged himself to us, and we to him. This
we have to show under his hand.
2. We should give such credit to the word of God as to believe
it, when to sense there is no likelihood of the performance of it; for what is impossible
to appearance, is not impossible to God, and the certainty of the promises doth
not depend upon the probabilities of sense, but upon the all-sufficiency of God.
FirmiaQu. ‘omnia’?—ED.
dicta tanti existimantur, quantus est ipse qui diceret. If God promise
anything, who is almighty and who is faithful, it will be accomplished, and we may
rest upon it in the greatest extremities, perplexities, and seeming impossibilities.
We must not confine God within the bounds of created power.
3. God’s word should be as good as deed, for his word and the
beck of his will doth all things: ‘Do not my words do good to him that walketh uprightly?’
Micah ii. 7. Not say good, but do good; when it is said, it may be accounted done,
the performance is so certain.
4. The best holdfast we can have upon God is by his word. What
ever his dispensations be, though he withhold comfort and deliverance from us. yet
it will do well in time. Therefore, whether he smileth or frowneth, his word should
be our support. His dispensations vary, but his word is firm.
Use. Let the promises of God strengthen and revive our hearts.
If God hath said anything, his people should believe him. His
word is a word of truth, Heb. xi. 11. Sarah’s faith was built upon this; ‘She judged
him faithful who had promised.’ His word is a word of power, for he is a God of
all power and might: Heb. xi. 17-19. So Abraham’s faith: ‘By faith Abraham, when
he was tried, offered up Isaac; and he that had received the promises offered up
his only-begotten son, of whom it was said that in Isaac shall thy seed be called; accounting that God was able to raise him up, even
from the dead.’ His power, as is his being, is infinite. Therefore, having his word,
this should give us rest and contentment of soul, though there be no appearance
of performance; the promise is yea and amen, and continueth in one invariable tenour.
Let not faith die.
SERMON XC.
Mine eyes fail for thy word, saying, When wilt thou comfort me.—Ver. 82.
IN this verse the man of God expresseth—(1.) His earnest expectation
of the comfort of the promises; (2.) His longing desire after it; as hope is wont
to vent itself by serious thoughts, intermixed with strong desires of the blessing
promised. His earnest expectation is expressed in the first clause, mine eyes fail
for thy word. His longing and strong desire in the following words, saying, When
wilt thou comfort me?
His earnest hope and expectation is first to be considered; and
here his hope is described
1. By the effect, his looking after the accomplishment of the
promise; as, Judges v. 28, when Sisera’s mother expected him, ‘She looked out at
a window, and cried through the lattice, Why is his chariot so long in coming? why
tarry the wheels of his chariots?’ and Rom. viii. 19, ‘The earnest expectation
of the creature waiteth,’ &c.—ἀποκαραδοκία τῆς κτίσεως, the lifting up or stretching
out of the head, as we use to do when we look for anything, to see if we can spy
it coming.
2. By the incident weakness, because of the delay of help, ‘Mine
eyes fail for thy word.’ He had looked and looked long, till he was weary of looking;
what he said before of the soul, here he speaketh of his eyes. There the object
was salvation, here the word.
Observe, first, that hope keepeth the eye of the soul so fixed
upon the promise, that it is ever looking for deliverance and salvation. Hezekiah
useth almost, the same manner of speech, Isa. xxxviii. 14, ‘Mine eyes fail with looking
upward,’ that is, to God for ease and relief; as when we expect anybody’s coming,
we send our eyes towards the place from whence he cometh. Reasons:—
1. The children of God make more of a promise than others do,
and that upon a double account—partly because they value the blessing promised, partly because they are satisfied by the assurance given by God’s word; so
that whereas
others pass by these things with a careless eye, their souls are lifted up to
the constant and earnest expectation of the blessing promised. It is said of the hireling,
that he must have his wages before the sun go down, Deut. xxiv. 15, ‘Because he is
poor, and hath set his heart upon it:’ or, as it is in the Hebrew, ‘lifted up his
soul to it,’ meaning thereby both his desire and hope. He esteemeth his wage for
it is the solace of his labours, and the maintenance of his life; and he assuredly
expecteth it, upon the promise and covenant of him who setteth him awork. So it is with the children
of God; they esteem the blessings promised, and God’s word giveth them good assurance
that they do not wait upon him in vain: 1 Tim. iv. 10, ‘Therefore we both labour,
and suffer reproach, because we trust in the living God, who is the saviour of all
men, especially of those that believe.’ They know God is good to all, much more
to his covenant servants. They value his salvation, and venture their all upon his
salvation and the truth of his word; and therefore lift up their souls to him in
the midst of their pressures and difficulties.
2. It is some satisfaction to enjoy the blessing in idea and contemplation,
before we have it indeed. Hope causeth a kind of anticipation and pre-union of our
souls with the blessedness expected: as heirs live upon their lands before they
have them. And that is the reason why joy is made to be the fruit of hope, though
it be proper to fruition and enjoyment: Rom. xii. 12, ‘Rejoicing in hope of the
glory of God.’ It refresheth them in their pilgrimage, and affecteth them in some
measure as if it were in hand. So Rom. xv. 13, ‘The God of hope fill you with all
joy and peace in believing, that ye may abound in hope, through the power of the
Holy Ghost.’ While believing, waiting, hoping, while conflicting with difficulties,
the; carry themselves as if they had already obtained the thing promised; for by
eying the promise they are cheered and revived. Hope giveth a foretaste, especially
when the comforting Spirit addeth his impression thereunto.
3. The opening of the eye of faith argueth a closing of tie eye
of sense, which giveth a double benefit—(1.) That we are not withdrawn by vain objects;
(2.) Not discouraged with contrary appearances.
[1.] That we are not withdrawn by vain objects. Nothing doth quench
zeal and holiness and joy in the Lord, nor cast water upon that sacred fire which
should be kindled and kept ever burning in our bosoms, so much as keeping the eye
of sense always open to behold the lustre and beauty of worldly vanities. Alas!
then hope of heaven and salvation from God is a cold heartless thing; we think of
it carelessly, desire and press after it very weakly. But now, when the eye of sense
is shut, and the eye of faith kept always open, then hope advanceth itself with
life and vigour, and present things seem less, and things to come greater and more
glorious in our eyes: 1 Peter i. 13, ‘Be sober, and hope to the end,’ &c. Sobriety
is the moderation of our affections in the pursuit and use of earthly things.
The delights of the present life burden the soul, glue it to the earth, and to base and
inferior objects; but when our souls are kept in the fresh, lively, and serious expectation
of better things, all the things of the world appear more contemptible. It is not
for eagles to catch flies, nor for the heirs of promise to be captivated by the
delights of sense; so that every day our hope is more certain and powerful, our
pursuit more earnest. The mind is not darkened with the fumes of lust, nor diverted from those
noble objects.
[2.] The eye of sense being shut, we are not discouraged with
contrary appearances, nor with fears and troubles ad the trials of the present life,
because hope seeth sunshine behind the back of the storm. We have a notable emblem
of the eye of faith an the eye of sense in the prophet and the prophet’s man: 2 Kings vi. 15-17, ‘When the
servant of the man of God was risen early, and gone forth, behold, an host compassed
the city, both with horses and chariots: and his servant said to him, Alas, my master!
how shall we do? And he answered, Fear not; for they that be with us are more than
they that be with them. And Elisha prayed, and said, Lord, I pray thee, open his
eyes, that he may see. And the Lord opened the eyes of the young man; and he saw:
and, behold, the mountain was full of horses and chariots of fire round about.’ Elisha’s
man is affrighted with the dreadful appearance of enemies encompassing them round
about, and is at his wit’s end. ‘What shall we do?’ But his master Elisha had the
eye of faith, and could see great preparations which God had sent for their defence,
which the servant could not see; therefore encourageth him, and in a prophetical
vision showeth not only more horses and chariots, but chariots of fire, which were
no other than the angels of God come together in the manner of a host, to rescue
the prophet of God. What was represented to him in a prophetical vision is always
evident to faith and to the eyes of a believing soul; they see God and his holy
angels set for their deliverance. When God openeth the eyes of the mind, they can
see the glory and power of the other world; and then, ‘though troubled on every
side, yet not distressed; though perplexed, yet not in despair; though persecuted,
yet not forsaken; though cast down, yet not destroyed,’ 2 Cor. iv. 8, 9, though
wrestling with difficulties, yea, brought to some extremities, yet this invisible
assistance supporteth them; and though they have little human means, yet God carrieth
them on to their expected end and issue.
Use 1. To reprove us for poring so much upon present things, and
neglecting those to come, especially the great recompense of reward. Alas! men have
either none, or cold thoughts of that blessed estate which is offered in the promises.
Our thoughts fly up and down like dust in the wind; they may sometimes light upon
good things, but they vanish, and abide not. We may have some cold ineffectual glances
upon heaven and heavenly things, which fly away, and never leave the soul better.
This argueth hope is very weak, if there be any at all; for hope is always longing
and looking out for the blessing, sending spies into the land of promise, to bring
it tidings thence; it will discover itself not by glances and wishes; for the worst
men may have some of these in their good mood and sober thoughts; but by frequent,
deep, and ponderous meditations: you do not eye the mark, Phil. iii. 14, nor mind
your scope and great end, 2 Cor. iv. 18. Certainly that which must be intended in
every righteous action, either formally or virtually—that is, by some noted explicit
thought, or by the unobserved act of some potent habit—should be oftener thought
of and longed for; you do not live by faith else. For what is living by faith, but
with drawing the mind from present things to things to come, looking beyond and
above the world to eternity? 2 Cor. v. 7; Heb. xi. 11. You are not acquainted with
the influence of the Spirit of wisdom and revelation, for he openeth the eyes of
the mind. Why? That you may look above the mists and clouds of the lower world to
those good things which we are to enjoy in heaven, Eph. i. 17, 18, and 1 Cor. ii. 12. Alas! we are taken up with trifles and childish toys, have
our thoughts little exercised about these nobler objects. Therefore is it that our
diligence is so little; for if they were oftener minded, they would be more diligently
sought after: Phil. iii. 14, ‘I press towards the mark for the prize of the high
calling of God in Christ Jesus.’ Therefore is our patience so little; for the bitterness
of the cross would be more sweetened if our minds and meditations were oftener set
about heaven and heavenly things, Rom. viii. 18. Therefore are our conversations
so worldly, Phil. iii. 19, our desires and longings so cold and weak, so little
mind to get home, Phil. i. 23,
πολλῷ μᾶλλον κρεῖσσον.
Use 2. To press us to eye the promised blessedness more than we
do. The promise is our warrant, and the thing promised is the comfort, solace, and
support of our souls. The promise must be laid up in the heart with a firm strong
assent, and the thing promised ever kept in view. I shall give you the qualifications
of this expectation.
1. It must be a serious and earnest expectation: Phil. i. 20,
‘According to my earnest expectation, that in nothing I shall be ashamed.’ Earnest
expectation is that which exciteth the heart to be ever looking and longing for
the things promised. Our eyes are always looking to heaven, which is the seat and
solace of our happiness. David describeth his earnestness notably: Ps. cxxx. 5,
6, ‘I wait for the Lord; my soul doth wait, and in his word do I hope. My soul waiteth
for the Lord more than they that watch for the morning; I say, more than they that
watch for the morning.’ The priests, that officiated in their turns, never missed
the performance of their daily offices there. So David was still awakening his desires,
continuing his daily attendance on God, and renewing his longings and hopes.
2. It is a lively expectation: 1 Peter i. 3, ‘Begotten again unto
a lively hope.’ It is called lively from the effect, such as will put life into
us in our damps of spirit and greatest discouragements, quickeneth us to hasten
home apace, being animated by some cheerful foretastes of what we expect.
3. It is a constant and unconquerable expectation, not broken
with present difficulties, but sustaineth the soul, till our full and final deliverance
cometh in hand: Ps. cxxiii. 2, ‘As the eyes of servants look unto the hands of their
masters, and the eyes of a maiden unto the hands of her mistress; so our eyes wait
on the Lord our God, until he have mercy on us.’ They never give over waiting and
looking till God show mercy: 1 Peter i. 13, ‘Wherefore gird up the loins of your
mind, be sober, and hope to the end, for the grace that is to be brought unto you
at the revelation of Jesus Christ;’ and Heb. vi. 11, ‘And we desire that every one
of you do show the same diligence, to the full assurance of hope unto the end.’
4. It is a sure and certain hope, as being built on God’s truth
and faithfulness: it is compared to ‘an anchor sure and steadfast,’ Heb. vi. 18.
Why? Because of God’s word and oath. God is the supreme verity, who can neither
deceive or be deceived; therefore we should rest satisfied with his promise. To
a promise, that it be certain and firm, three things are required,—that it be made
seriously and heartily, with a purpose to perform it; that he that promiseth continue
in this purpose, without change of mind; that it be in the power of him
that promised to perform what is promised. Now of all these things there can be
no doubt, if we believe the scriptures to be the word of God.
[1.] Certainly God meaneth as he speaketh when he promiseth to
give eternal life to the faithful servants and disciples of Jesus Christ. There
is no question but that he is so minded, when he who is truth itself hath told the
world of this; for what needed God to court the creature, or tell them of a happiness
which he never meant to bestow upon them? If an honest man hath promised anything
in his power, we look he should be as good as his word. Yea, we have his oath, which
is πέρας ἀντιλογίας, and μεγίστη παρὰ ἀνθρώποις πίστις. He sent his Son
with a commission from heaven to assure us; he is, ‘Amen, the faithful witness,’
Rev. iii. 14. He wrought miracles to confirm his message, died, rose again, and
revived: 1 Peter i. 21, ‘Who by him do believe in God, that raised him up from the
dead, and gave him glory, that your faith and hope might be in God.’ This message
afterwards was confirmed by all kinds of signs and wonders, wrought by them who
went abroad in his name to assure the world of this. Not to believe God is serious,
is to make him a liar.
[2.] That God doth continue his purpose, there can be no doubt
in them who consider his unchangeable nature; he may change his dispensation, but
not his purposed will: James i. 17, ‘Every good gift and every perfect gift is from
above, and cometh down from the Father of lights, with whom is no variableness,
neither shadow of turning;’ Mal. iii. 6, ‘I am the Lord, I change not; therefore
the sons of Jacob are not consumed.’
[3.] That he is able to perform it, since he can do what he
will: Rom. iv. 21, ‘And being fully persuaded that what he had promised he was
also able to perform.’ So Phil. iii. 21, ‘According to the working whereby he is
able even to subdue all things to himself.’ The most difficult thing in our hope
is the raising of our bodies after being eaten by worms and turned to dust. It
is a thing incredible, and to flesh and blood wholly impossible; but nothing is
impossible to God. It is within the reach and compass of divine omnipotency.
Well, then, the thing is sure in itself; let us labour and suffer reproach, wait with patience, renounce the
desires and delights of the flesh, and with patience continue in well-doing, and
then we may lift up our souls to it. Our reward is sure.
The second point is from the incident weakness, because of the
delay of help: ‘Mine eyes fail for thy word.’ He had his eyes fixed upon the promise
till they were quite wearied.
Doct. 2. Though his people wait for him, yet God may so long delay
and suspend the performance of the promises till they count it a hopeless business.
First, Suspend. The reasons are these:—
1. Not because he is unwilling to give, but because he will have
us better prepared to receive: Ps. x. 17, ‘Thou wilt prepare their heart, thou wilt
cause thine ear to hear.’ We understand it usually of preparing the heart for prayer,
to ask the mercy; but it is also meant of preparing the heart to receive the mercy:
2 Chron. xx. 33, ‘The high places were not taken away, because the people had not
yet prepared their heart to the God of their fathers;’ they were not
fit to have a thorough reformation accomplished in their days. The baker watcheth
when the oven is hot, and then puts in the bread. At another time it went on roundly,
for God had prepared the people, 2 Chron. xxix. 36. When we are in a posture, mercy
will not be long a-coming. Heaven, the great mercy, is not given us till prepared;
as heaven is prepared for us, so we for it: Rom. ix. 23, ‘That he might make known
the riches of his glory on the vessels of mercy, which he had afore prepared unto
glory;’ and Col. i. 12, ‘Giving thanks unto the Father, which hath made us meet
to be partakers of the inheritance of the saints in light.’ So other mercies; our
unpreparedness lieth as a block in the way, and hindereth the free passage of God’s
mercy to us, till he send his work before him, &c.; Isa. xl. 10, ‘Behold, the Lord
God will come with strong hand, and his arm shall rule for him: behold, his reward
is with him, and his work before him.’
2. To awaken fervency of prayer, and that the blessing may be
the more earnestly sought after and highly valued. A thing easily come by doth not
stir up such a desire after it. Τὸ ἕτοιμον εἰς ἐξουσίαν ἀργὸν εἰς ἐπιθυμίαν.
We despise easy-gotten favours, but that which is long and earnestly sought is dearer
to us. Therefore the Lord, to commend his favours to us, and to set a price upon
them, will have us pray much and long: 1 Sam. i. 27, ‘For this child I prayed, and
the Lord hath given me the petition which I asked of him.’
3. God doth it to prove and exercise our faith. Many of his servants
have gone to the grave and his promises not yet accomplished, and yet have gone
to the grave in hope: Heb. xi. 13, ‘These all died in faith, not having received
the promises’ (that is, things promised), ‘but having seen them afar off, were persuaded
of them, and embraced them.’ Then is faith tried when we can wait for the fulfilling
of the promises: when we have no present enjoyment, and know not when we shall have,
yea, likely never to see it in our days. The patriarchs lived and died believers;
delay and non-enjoyment did not break their hearts, nor could death itself extinguish
their faith. Death might bereave them of their friends, and their temporal estate,
and all their earthly comforts, but of faith it could not.
4. That patience may have its perfect work. It is marvellous patience
that can yet wait for the word, when it will yield us the expected comfort, though
our eyes fail in waiting. Then is the greatest discovery of its perfection, when
difficulties are many, hope long delayed. It hath but a part of its work before,
to still the mind under lesser or shorter evils. The perfection of a thing is never
discovered till it be put to a full trial. Patience is seen in waiting as well
as
suffering. To bear a little while is but the imperfect work of patience, some lesser
degree of it; as to know a letter or two in the book is but an imperfect kind of
reading; but to bear much and long, that is the perfect work. To lift up some heavy
thing from the ground, argueth some strength; but to carry it for an hour, or all
day, is a more perfect thing.
5. God delayeth the accomplishment of his promises, because many
times the frame of his providence requireth it. All God’s works have their appointed
hour and time, and God will not disturb the order of causes, or work sooner or later; but as the beautiful frame of
his providence doth permit: John ii. 4, ‘Woman, what have I to do with thee? mine
hour is not yet come.’ Our time wherein we would have him work, and his time wherein
he will work, are often very different: for he will not manifest his help when it
will please us best, but when his glory in working may be best seen: John vii. 6,
‘My time is not yet come, but your time is always ready.’
Secondly, The other branch is, that God may delay so long till
they be disheartened, and give it over as a hopeless business. David saith his eyes
failed for the word. When a man is disappointed of the things he looketh for, then
his eyes are said to fail. So the captive Jews complained, Lam. iv. 17, ‘As for
us, our eyes have yet failed for our vain help: in our watching, we have waited
for a nation that could not save us.’
1. God may delay so long, till his enemies wax high and proud,
as if above the reach of all evil, and God had forgotten them, or approved their
ways: Ps. l. 21, ‘I keep silence, and thou thoughtest I was altogether like thyself.’
So long till all their fears are over: Job xxi. 9, ‘Their houses are safe from fear, neither is the rod
of God upon them.’ And their
oppressions are multiplied: Ps. x. 5, 6, ‘His ways are always grievous, for he hath
said in his heart, I shall not be moved.’
2. God may delay so long, till a land be wasted by sundry successive
common judgments that light upon good and bad, Jer. xii. 4. After the complaint
of the prosperity of the wicked, the prophet subjoineth, ‘How long shall the land
mourn, and the herbs of the field wither?’ When they relent not, the land may fare
the worse for them; and the godly, among the rest, suffer in these general calamities.
God may plague the nation with dearth and famine, plague and pestilence, war and
sword, fire and burning; and all this while no ceasing of their iniquities or oppressions.
3. God may delay so long till his people be strangely perplexed,
and know not what to make of his providence. They wonder how his justice can endure
it: Jer. xii. 1, ‘Righteous art thou, O Lord, when I plead with thee; yet let me talk
with thee of thy judgments; where fore doth the way of the wicked prosper? wherefore
are all they happy that deal very treacherously?’ Hab. i. 12, 13, ‘Art thou not
from ever lasting, O Lord my God, mine holy one? We shall not die. O Lord, thou hast
ordained them for judgment, and O mighty God, thou hast established them for correction.
Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore
lookest thou upon them that deal treacherously, and boldest thy tongue when the
wicked devoureth the man that is more righteous than he?’ They cannot reconcile
his attributes and providences. We that are short-sighted, and short-spirited creatures,
see not God’s reasons; yea, God may delay so long, till their hearts faint, and
their eyes fail, as in these two verses; till their faith and patience be quite
spent, and they have left looking for it: Luke xviii. 8, ‘Shall he find faith on
the earth?’ God loveth to show his people their infirmity, and to weaken all their
courage, before he will do anything for them.
4. God may delay so long in some cases, that there is no hope
that God will do anything for them in this life; but all reasons for patience
are only taken from the general judgment: James v. 7, 8, ‘Be patient
therefore, brethren, unto the coming of the Lord; and stablish your hearts, for
the coming of the Lord draweth nigh.’ They are put off till then, till the general
harvest and restitution of all things; and in the mean time they must be content
to sow in tears, that they may reap the fruit of their labours and sufferings at
that time, and have their cause judged at his tribunal. He useth the similitude
of an husbandman: ‘Behold, the husbandman waiteth for the precious fruit of the
earth, and hath long patience for it, until he receive the early and latter rain.’
In some cases there may be no hope of our release till then, as the husbandman hath
no profit by his seed until the harvest.
Secondly, I shall speak of this failing
of the eyes.
1. Certainly the failing of the eyes is a fault, because it argueth
the limiting of God, which is a great sin: Ps. lxxviii. 41, ‘They limited -the holy
one of Israel.’ They limit God to times, means, instruments, present likelihood,
and when these fail, their hearts fail. God cannot endure that his people, who ought
wholly to depend upon him, and submit to him, should prescribe to him how or when
he should help, as if they had a power of God, or could set bounds to his wisdom,
mercy, omnipotency: all which are, as if he could do no more than what they conceive
probable, or should act when they conceive fitting; and if he doth not then, that
he never will, or can do it. They prescribe to his wisdom, control his power, question
his love and truth.
2. As it is a fault, so it is a punishment. Though David here
saith, ‘Mine eyes fail with waiting,’ for that salvation and mercy which thou hast
promised in the word, yet it is the usual judgment of the wicked, one of the curses
of the law. It is said, Deut. xxviii. 32, ‘Thy sons and daughters shall be given
to another people, and thine eyes shall fail, in looking and longing for them all
the day long.’ They should look and long for some help, for the rescuing of their
children, even till their eyes did fail in waiting, but all in vain: so Job xi.
20, ‘The eyes of the wicked shall fail them, they shall not escape, but their hope
shall be as the giving up of the ghost.’ They may look for good, but never get the
sight of it. Again, Deut. xxviii. 65, ‘The Lord shall give thee trembling of heart
and failing of eyes.’ But though failing of eyes be a curse of the law, yet Christ
became a curse for us. It is said in his name, Ps. lxix. 3 (for that psalm belongeth
to Christ), ‘Mine eyes fail in waiting for my God.’ And so it is altered to us;
it is a correction to humble us, and fit us for better -things.
3. Though it be a sin and punishment, yet the fault is not in
God’s delay, but in the weakness and faintness of our hope. There was a fault in
our first resolution for faith and patience. The children of God usually set to
themselves a shorter period than the Lord doth. And so God is not slack, but we
are hasty: 2 Peter iii. 9, ‘The Lord is not slack concerning his promise, as some
men count slackness, but is long-suffering to us-ward, not willing that any should
perish, but that all should come to repentance.’ And there is a weakness in the
exercise of our faith and patience. They that look long for good, and the succour
of his promises, the delay is troublesome to them. ‘Hope deferred maketh the heart
sick,’ Prov. xiii. 12. Hope belongeth to love; and the affections of pursuit and love maketh absence tedious
when afflicted in the interim; but faith and dependence upon God should keep us
waiting, and patience should enable us to tarry his leisure: Jonah ii. 4, ‘I said,
I am cast out of thy sight, yet I will look again toward the holy temple.’ There
is our fault, that we give over hope and calling upon God, and depending on him,
and holding fast on his covenant and promise, which we should not do. When God seemeth
to turn his back on the saints, yet they will not forsake him.
4. The hopes of God’s children fail them long, though not for
ever. He many times bringeth his children to a low ebb, and doth for a long time
withhold his aid, yet he doth not altogether forsake them: Isa. liv. 7, 8, ‘For
a small moment have I forsaken thee, but with great mercies will I gather thee.
In a little wrath I hid my face from thee for a moment, but with everlasting kindness
will I have mercy on thee, saith the Lord thy redeemer.’
Use. Well, then, let us not be over-troubled at the delay of the
promised and expected blessings.
1. We are hasty for mercy, slow to duty: Ps. cii. 2, ‘When I call,
answer me speedily.’ We cry, How long? But how justly may God cry, How long? We
complain of the delay of the promise; God may more justly complain of the delay
of our obedience. How long do we make God stay and wait till our leisure come? Jer.
iv. 14, ‘O Jerusalem, wash thine heart from wickedness, that thou mayest be saved.
How long shall thy vain thoughts lodge within thee?’ and Jer. xiii. 27, ‘O Jerusalem,
wilt thou not be made clean? when shall it once be?’ To-day, now is the time we
set God for mercy, to-morrow for duty. God must tarry our sinful leisure, and we
will not tarry his holy leisure. God is our sovereign, we are debtors to him. Ours
is a debt, his a free gift. If God had been as quick with you as you with him, where
had you been?
2. It argueth weakness; a short walk is a long journey to the
weak and sickly. It is the impatience of our flesh and the weakness of our faith.
We would make short work for faith and patience, but God seeth then our graces would
not be found to any praise and honour. God is the best judge of opportunities, therefore
all must be left to his will and pleasure. Faith will not count it long; for to
the eye of faith things future and afar off are as present: Heb. xi. 1, ‘Faith is
the substance of things hoped for, the evidence of things not seen.’ It is said,
Isa. xxviii. 16, ‘He that believeth shall not make haste.’ Sense and carnal confidence
must have present satisfaction, but faith contents itself with promises. Love will
not count it long; for seven years to Jacob seemed as a few days, Gen. xxix. 20.
Sufferings for Christ would not be so tedious, where love prevaileth. Patience would
not count it long. Cannot we tarry for him a little while? Heb. x. 37, ‘Yet a little
while, and he that shall come, will come, and will not tarry,’ ἔτι γὰρ μίκρον ὅσον ὅσον. We love our own ease, and therefore the cross groweth irksome and tedious.
3. God is a God of judgment: Isa. xxx. 18, ‘And therefore will
the Lord wait, that he may be gracious unto you; and therefore will he be exalted,
that he may have mercy upon you: for the Lord is a God of judgment; blessed are
all they that wait for him.’ Mercy will not come one jot too soon nor one jot too late; in the fittest
time for God to give and us to receive: Heb. iv. 16, εὔκαιρον βοήθειαν, ‘In the
time of need.’ We think we stay for God, but he stayeth for us. If we were ripe
for mercy, God is always ready, for he is a present help: Ps. xlvi. 1, ‘God is our
refuge and strength, a very present help in trouble.’
I come now to the second clause, his longing desire after it,
saying, When wilt thou comfort me? that is, David was ever and anon repeating and
saying, ‘Lord, when?’ The Hebrews express their wishes by way of question: Oh, that
thou wouldest comfort me!
Doct. 3. When our hope and help is delayed, we may complain to
God for want of comfort.
1. What is the comfort which David intendeth? In the general,
consolation is opposed to grief and mourning. Sin hath woven calamities into our
lives, and filled us with. griefs, troubles, and sorrows, so that we need comfort.
Comfort is either eternal, spiritual, or temporal.
[1.] Eternal: 2 Thes. ii. 16, ‘Everlasting consolation and good
hope through grace:’ Luke xvi. 25, ‘Remember that thou in thy life time receivedst
thy good things, and Lazarus evil things; but now he is comforted, and thou art
tormented.’
[2.] Spiritual, which is of two sorts:—
(1.) Comfort against the trouble of sin; in which respect the
Holy Ghost is called the Comforter. In this respect the Holy Ghost biddeth them
comfort the penitent incestuous person, 2 Cor. ii. 7.
(2.) Against affliction: so God is said to ‘comfort those that
are cast down,’ 2 Cor. vii. 6; and Ps. xciv. 19, ‘In the multitude of my thoughts
within me thy comforts delight my soul:’ 2 Cor. i. 3, 4, ‘Blessed be God, even the
Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort,
who comforteth us in all our tribulation, that we may be able to comfort them which
are in any trouble, by the comfort wherewith we ourselves are comforted of God.’
[3.] Temporal; so God is said to comfort those whom he freeth
from afflictions: Ps. lxxi. 21, after deep and sore troubles, ‘Thou shalt increase
my greatness, and comfort me on every side.’ So the Lord comforteth his people,
not by word only, but also by deed; not only by speaking comfort to them, but also
by relieving them, and refreshing them, and freeing them from their troubles. So
Isa. lii. 9, ‘Sing, ye waste places, for the Lord hath comforted his people, he hath
redeemed Jerusalem.’ Though God’s people lay low for a time, yet his blessing can
exalt them beyond all expectation, and bring about such happiness as may make them
forget their sorrows and miseries. This is intended here: Lord, when wilt thou give
that deliverance which I pray for, and wait for at thy hands? Let it not seem strange
that temporal deliverance should be owned as a comfort to God’s people. Partly because
they are acts of God’s providence and dispensations of his grace, sought notQu. ‘out’? or ‘for’?—ED.
in
a way of faith and prayer: Zech. i. 17, ‘The Lord shall yet comfort Zion, and shall
yet choose Jerusalem.’ Partly because by these he seemeth to own them, and confirm them in the privilege of his peculiar care, and that they
have an interest in his favour; which by sad afflictions seemed to be an nulled
and made void. But hereby God giveth proof of his favour to them: Ps. lxxxvi. 17,
‘Show me a token for good, that they which hate me may see it, and be ashamed; because
thou, Lord, hast holpeu me, and comforted me:’ that in their affliction godliness
may not suffer, nor wicked men be hardened in their insolency. Partly as hereby
promises are made good, and so faith confirmed: Isa. lvii. 18, ‘I will heal him,
and restore comforts to him, and to his mourners.’ Partly as they are helps and
encouragements to love and praise God, and to live in a thankful course of holiness,
when not stopped or diverted by fear of enemies: Isa. xii. 1, ‘In that day thou
shalt say, O Lord, I will praise thee; though thou wast angry with me, thine anger
is turned away, and thou comfortedst me.’ We may serve God more cheerfully then.
Partly because as they have seen his wisdom and justice in their troubles, so now
his power and grace and truth in their deliverance. They are more comfortable, because
there is much of God discovered in them, Ps. cxv. 1. Lastly, because they are comfortable
to the natural life. They are not so divested of all human respects. Yet therein
the saints moderate themselves; they do not count these things their highest consolation.
So it is said of the wicked, Luke vi. 24, ‘Woe unto you that are rich, for ye have
received your consolation:’ and Luke xvi. 25, ‘Thou receivedst thy good things.’
Yet a sense they have, otherwise how can we be humbled under crosses, or give thanks
for blessings?
2. We may complain of the delay of comfort. God’s children have
done so: Ps. vi. 3, ‘But thou, O Lord, how long?’ Ps. xiii. 1, ‘How long wilt thou
forget me, Lord? for ever? how long wilt thou hide thy face from me?’ so ver. 2,
‘How long shall mine enemies triumph over me?’ Ps. xciv. 3, 4, ‘Lord, how long shall
the wicked, how long shall the wicked triumph? How long shall they utter, and speak
hard things? and all the workers of iniquity boast themselves?’ Reasons:—
[1.] Partly because prayer giveth ease; it is a vent to strong
affections.
[2.] It reviveth the work of faith, hope, and patience.
[3.] Though God knoweth when to bestow blessings, yet he will
not blame the desires of his children after them.
Use. Well, then, let us seek comfort, and complain not of God,
but to God. Complaints of God give a vent to murmurings; but complaints to God,
to faith, hope, and patience.
1. Refer the kind of comfort to God, whether he will give temporal
deliverance, a comfortable sense of his love, or hopes of glory, a clearer right
and title to eternal rest.
2. Yea, refer the thing itself. Comfort is necessary, because
a great part of our temptations lie in troubles as well as allurements. Sense of
pain may discompose us, as well as pleasure entice us. The world is a persecuting
as well as a tempting world. The flesh troubleth as well as enticeth. The devil
is a disquieting as well as an ensnaring devil. But yet comfort, though necessary,
is not so necessary as holiness. Therefore, though comfort is not to be despised,
yet sincere love to God is to be preferred; and though it be not dispensed so certainly, so constantly, and in so high a degree in this world,
we must be contented. The Spirit’s comforting work is oftener interrupted than the
work of holiness; so much as is necessary to our employment for God in the world
we shall have.
3. Comfort is raised in us by the Spirit of God: Acts ix. 31,
‘Then had the churches rest, and were edified, and walking in the fear of the Lord,
and in the comfort of the Holy Ghost, were multiplied.’ For means we have his word,
his promises, and also his providence. His word: Rom. xv. 4, ‘Whatsoever things
were written aforetime, were written for our learning, that we through patience
and comfort of the scriptures might have hope.’ His promises: Ps. cxix. 50, ‘This
is my comfort in my affliction: for thy word hath quickened me:’ Heb. vi. 17, 18,
‘Wherein God, willing more abundantly to show unto the heirs of promise the immutability
of his counsel, confirmed it by an oath; that by two immutable things, in which
it was impossible for God to lie, we might have a strong consolation, who have fled
for refuge to lay hold upon the hope set before us.’ And also his providence, protection,
and defence: Ps. xxiii. 4, ‘Thou art with me; thy rod and thy staff they comfort
me.’ The rod and staff are spoken of as instruments of defence.
4. Consider how ready God is to comfort his people: Isa. xl. 1
, 2, ‘Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to
Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity
is pardoned.’ When time serveth, God sendeth these messages.
SERMON XCI.
For I am become like a bottle in the smoke; yet do I not forget
thy precepts.—Ver. 83.
HERE is rendered a reason why he doth so earnestly beg for comfort
and deliverance. The reason is taken from his necessity, he was scarce able to bear
any longer delay of comfort. Not only his faith and hope was spent, but his body
was even spent through the trouble that was upon him. He had told us, in the 81st
verse, ‘My soul fainteth for thy salvation:’ in the 82d verse, ‘Mine eyes fail for
thy word:’ and now, ‘I am become like a bottle in the smoke,’ &c.
Observe here—(1.) His condition represented; (2.) His resolution
maintained. Or—
First, The heat of tribulation, I am become like a bottle in the
smoke.
Secondly, His constant perseverance in his duty, Yet do I not
forget thy precepts.
1. His condition is represented by the similitude of a bottle
in the smoke, alluding therein to a bottle of skin, such as the Jews used; as in
Spain their wine is put into borachos, or bags made of hog-skins,
ἄσκῳ ἐν αἰγείῳ;
in Homer; in a vessel or bottle of goat-skin. And Christ’s similitude of old bottles
and new bottles relateth thereunto, Mat. ix. 17; for he meaneth it of skin-bottles or bladders, if
such a bottle be hung up in the smoke, and by that means becometh black, parched,
and dry. The man of God thought this a fit emblem of his condition. The Septuagint
reads ἐν πάχνῃ, ‘in the frost.’ Kitor signifieth any fume or vapour, whether of
smoke or mist; as Ps. cxlviii. 8, ‘Fire and hail, snow and vapour.’ The word for
vapour is the same with this which is here rendered smoke. Here it signifieth smoke
rather than vapour or mist.
2. His resolution, ‘Yet do I not forget thy precepts.’ I do not
forget; that is, I do not decline from or neglect my duty; as Heb. xiii. 16, ‘To
distribute and communicate forget not,’ that is, neglect it not. As on God’s part,
when he will not perform what belongeth to him, being hindered by our disobedience,
he threateneth to forget his people, Jer. xxiii. 39, that is, will not deliver them;
so we forget God’s precepts when we do not fulfil, or neglect, our duty. Now, forget
God’s precepts he might either as his comfort or his rule; both ways must the word
be improved and remembered by us; yet because the notion of precepts is here used,
I understand the latter. Often is this passage repeated in this psalm; as ver. 51,
‘The proud have had me greatly in derision, yet have I not declined from thy law.’
Though scorned and made a mockage by those that were at ease, and lived in pomp
and splendour, yet his zeal was not abated. Ver. 61, ‘The bands of the wicked have
robbed me; yet have I not forgotten thy law.’ Though plundered by the violence of
soldiers; so ver. 109, ‘My soul is continually in my hand; yet do I not forget thy
law:’ that is, though he was in danger of death continually. We have it again, ver.
141, ‘I am small and despised; yet do I not forget thy law:’ though contemned and
slighted as a useless creature, and one that might be well spared in the world.
So in the text, ‘I am become like a bottle in the smoke,’ though wrinkled and shrivelled
with age and sorrow. Thus in all temptations David’s love to God and his ways was
not abated.
Doct. That though our trials be never so sharp and tedious, yet
this must not lessen our respect to God or his word.
In handling this point I shall show you three things:—
1. That God may exercise his children with sharp and tedious afflictions.
2. That these afflictions are apt to draw us into manifold sins
and errors of practice.
3. That yet this should not be; a gracious heart should withstand
the shock of temptations.
For the first, David is an instance, whose sad complaint we have
had continued for three verses together. I shall only now open the similitude in
the text, whereby he representeth his condition.
1. A bottle in the smoke is dry and wrinkled and shrunk up; so
he was worn out and dried up with sorrow and long suspense of expectation. This
noteth the decay of his bodily strength. So also elsewhere: Ps. cii. 3, ‘My days
are consumed like smoke, and my bones are burnt as an hearth.’ And he saith, Ps.
xxxii. 4, ‘Thy hand was heavy upon me; my moisture is turned into the drought of
summer.’ His chief sap, oil, was spent, humidum radicale. As a leathern sack, long
hung up in a smoking chimney, so was he dried up, and shrivelled and wrinkled by long-continued troubles and adversity.
We are told, Prov. xvii. 22, that a ‘merry heart doth good like a medicine, but
a broken spirit drieth the bones.’ A cheerful heart helpeth well to recover health
lost, but a sad one breedeth diseases, as we see grief is often the cause of death.
Now so it may often be with God’s children. God may so follow them with afflictions
that sorrow may waste their natural strength, and they may have such hard and long
trials as to make them go into wrinkles, and what by temporal sorrows, troubles
of conscience or sickness, the infirmities of age may be hastened upon them.
2. A bottle in the smoke is blacked and smutched, whereby is meant
that his beauty was wasted as well as his strength; and as he was withered, so he
was black with extreme misery: Job xxx. 30, ‘My skin is black upon me, and my bones
are burnt with heat.’ So Lam. v. 10, ‘Our skin was black as an oven, because of
the terrible famine.’ So Lam. iv. 8, ‘Their visage is blacker than a coal; they
are not known in the streets: their skin cleaveth to their bones, it is withered,
it is become like a stick.’ So here ‘like a bottle in the smoke.’ And you must consider
that this was spoken of David, that ruddy youth, of whom it was said, 1 Sam. xvi.
12, ‘Now he was ruddy, of a beautiful countenance, and goodly to look to.’ But great
sorrows had made an alteration, and afflictions do quickly cause the beauty of the
body to fade: Ps. xxxix. 11, ‘When thou with rebukes dost correct man for iniquity,
thou makest his beauty to consume away like a moth.’ God’s rod may leave sad marks
and prints upon the body, which do not only waste our strength, but deface our beauty.
Ob serve here the difference between the beauty and strength of the body and of
the soul. The beauty of the soul groweth fairer by afflictions, whereas that of
the body is blasted. David was a bottle shrivelled and shrunk up, yet the holy frame
of his soul was not altered; his beauty was gone, but not his grace. Outward beauty
is but skin-deep; turn it inside out, it is but blood and rawness. It fadeth by
sickness, age, troubles of conscience, and great and manifold afflictions. Once
more; in the sight of God a man is never the more uncomely, though he be as a skin-bottle
in the smoke, if he doth not ‘forget his statutes:’ if he be outwardly deformed,
but yet the hidden man of the heart be well adorned, even with the ornament of a
meek and quiet spirit, which is in the sight of God of great price, 1 Peter iii.
3, 4. Any great affliction soon maketh an impression upon the skin. This flower
of beauty is soon blown off; age or sickness will soon shrivel it up, and make it
look like a bottle in the smoke; but let us regard the beauty of the soul, which
fadeth not.
3. A dried bottle in the smoke is contemned and cast aside and
of no use; so was David no more esteemed and regarded among men than such a bottle
would be; and to this Christ alludeth, Mat. ix. 17, ‘Men do not put new wine into
old bottles, lest the bottles break, and the wine runneth out and perisheth.’ An
old, dry shrivelled bottle is good for nothing, the force of wine will soon break
and rend it, therefore it is cast away as a thing of no use. So many times, to the
great grief of their hearts, may God’s children be laid aside as useless vessels.
The world may cast them off as unworthy to live among them: ‘It is not for the king’s profit to suffer them,’ Esther
iv. 8; and 1 Cor. iv. 13,
περικαθάρματα, ‘We are made as the filth of the world,
and are the offscouring of all things.’ So Heb. xiii. 13, ‘Let us go forth therefore
unto him without the camp, bearing his reproach.’ At that time they were cast out
of the synagogues, or cities and societies. Was not Christ himself cast off, ‘despised
and rejected of men’? Isa. liii. 3, ‘The stone which the builders refused:’ though
he were the corner stone of the building, yet they laid him aside as if he were
of no use, as rubbish, or a refuse stone. So are his people thrust out by the world,
laid by, as not deemed worthy to be employed for any use: Acts xxii. 22, ‘Away with
such a fellow from the earth; for it is not fit that he should live.’ This is the
judgment which the world maketh on God’s servants.
Secondly, What are the usual sins which are incident to such sharp
and tedious afflictions?
1. Impatience and murmuring against God. When our wills are crossed
we cannot bear it. To be sick of the fret is a disease very incident to such as
have not learned to deny their own wills, and entirely to give up themselves to
the conduct of God’s providence: Gen. xxx. 1, ‘Give me children, or I die;’ Ps.
xxxvii. 1, ‘Fret not thyself because of evil-doers.’ We should not vex and fret,
but we are apt to do so, to murmur and repine against God, and that for small matters,
as Jonah for a gourd: ‘I do well to be angry,’ Jonah iv. 9. So strangely are men
transported! Pettish desires earnestly solicited, and finally disappointed, breed
this impatience in us. In every frame of heart, when notably stirred, we should
say, Is this well? God puts the question to Jonah, ‘Dost thou well to be angry?’
What! to be discontented with Gods own providence, especially in small matters?
But we let loose the reins to our passions, and if we be crossed a little, then
‘Let me die.’ Some of this impatience was in good David, for it presently followeth
the text, ver. 84, ‘How many are the days of thy servant?’ If the affliction must
last yet longer, then even let me know when I shall die.
2. A spirit of revenge against the instruments of our trouble.
When we dare not let fly against God, we vent our passions freely against men, and
seek their hurt and loss, and think we are safe. Whereas Christianity establisheth
a universal and diffusive charity, even to enemies, that we should pray for them,
and seek their good: Mat. v. 44, ‘Love.your enemies, bless them that curse you,
do good to them that hate you, pray for them which despitefully use you and persecute
you.’ The command of love doth not extend only towards kindred and friends and acquaintance,
but even to enemies. I say unto you, Christ will try our sincerity and obedience
by this precept, by forgiving wrongs, and forbearing all unjust and unmerciful revenge,
and our love by loving our enemies. It is hard to bring the revengeful heart of
man to it. The faults they have committed against us do not exempt us from the general
law of charity, from doing good to them according to our power. As we must not hate
or curse, or requite injury with injury, so we must love, bless, do good, and pray
for them, wishing them all the good in the world, especially that which they most
want, the good of their souls; returning friendly words for railing and evil speaking; feeding and clothing them when hungry,
thirsty, or naked; desiring pardon and grace. This is our rule; but how few Christians
comply with it, and conquer their unruly passions 1 No; rather justify them by the
greatness of their temptations, and if they be kept from retaliating of injuries,
that is rare. Most have too great a coldness and indifference for enemies: Prov.
xxiv. 29, ‘I will do so to him as he hath done to me; I will render to the man according
to his work.’ This is to take the work out of God’s hands, to reviewQu. ‘revive’?—ED.
the arrogance
of Adam, ‘Be as gods.’ Generally men are vindictive and transported with uncomely
passions when wronged by men: 2 Sam. xvi. 9, ‘Why should this dead dog curse my
lord the king? Let me go over, I pray thee, and take off his head.’ This was the
ruffling humour of Abishai; but David was in a calmer, cooler frame and temper of
spirit: No; ‘God bid him curse.’ Many a man can bear afflictions, but not injuries.
No man is troubled at a shower of rain, but if one cast a bucket or basin of water
upon us, we shall not let it pass, if it be in the power of our hands, without revenge.
3. Using indirect means for our relief. It is better to pine away
in affliction than to be freed from it by sin, to be as a bottle in the smoke than
to forget our duty; therefore no trouble should drive us to sin, or to use sinful
means for our escape; though worn out with expectation, let our duty hold our hands
from evil. Whatever our trouble be, from the hand of God or men, we have no reason
to go to the devil to ease us of it; as Saul goeth to the witch of Endor: 1 Sam.
xxviii. 7, ‘Seek me out a woman that hath a familiar spirit.’ And to the devil we
go when we use bad means. Carnal shifts are very natural to us, and when we cannot
trust God, and depend upon him, we presently are apt to take some indirect course-
of our own. Affliction is often compared to a prison, and the sorrows which accompany
it to fetters and chains. Now, God, that puts us into prison, can only help us out
again, for he is the governor and judge of the world. Now, to use carnal shifts
is an attempt to break prison. We are not able to hold out till God send a happy
issue, but take some carnal course of our own. If the heart be not the better resolved,
thus it will be. The devil will make an advantage of our afflictions, if he can;
he tempted Christ when he was hungry, Mat. iv. 3, so he tempteth us when he seeth
us needy, disgraced, reproached, trampled under foot. No; though our estate be low,
and the fountain of our supplies be dried up, though our credit be smutched and
blacked with slander and reproach, though we be cast out as useless things, as an
old withered skin-bottle, counted unfit to hold wine, yet we must not forget God’s
precepts. We need not take a sinful course for the vindication of our credit from
unjust reproaches: Isa. li. 7, ‘Hearken unto me, ye that know righteousness, the
people in whose heart is my law: fear ye not the reproach of men, neither be afraid
of their revilings.’ You that make reckoning of keeping close to my word, that have
my law not only in your heads, but in your hearts, God hath his times to vindicate
you; you need not distrust the providence of God under straits. When Jacob was low,
he tells Laban, ‘My righteousness shall answer for me,’ Gen. xxx. 33. The hand of
God will help us and reward honest labours, without our being false or unfaithful to men. We need
not make a foul retreat in the day of trial, nor shift for ourselves by complying
with the lusts of men, nor wax weary of our duty as quite discouraged and disheartened,
Heb. xii. 3, as we are apt to do when troubles are grievous, and long continued.
4. Another evil is desponding and distrustful thoughts of God.
David, after all his experiences, was surprised with this kind of thoughts: 1 Sam.
xxvii. 1, ‘I shall one day perish by the hand of Saul.’ He had a particular promise
and assurance of the kingdom, and had seen much of God’s care over him, and yet
after all this David doubted of the word of God, and bewrayed his weakness of faith
and affiance in him, who had watched over him, and delivered him out of many great
and imminent dangers in a marvellous manner, when there was less appearance of hope
than now, 1 Sam. xxii. 5; so Ps. xxxi. 22, ‘I said in my haste, I am cut off from
before thine eyes: nevertheless, thou heardest the voice of my supplications, when
I cried unto thee.’ God hath no more care and thought of me than if I were not.
This was said at the very time when deliverance was coming. Here David yielded a
little to foolish haste, and lost the staidness of his faith: so Ps. lxxvii. 7,
8, ‘Will the Lord cast off for ever? will he be favour able no more? is his mercy
clean gone for ever? doth his promise fail for evermore?’ Questions to appearance
full of despair and despondency, yet there is some faith couched under them. Will
the Lord cast off? It implieth the soul cannot endure to be thrust from him. Will
he be favourable no more? It implieth some former experience, and desire of new
proof. Is his mercy clean gone? I have deserved all this, but God is merciful. Will
not mercy help? To appearance indeed despair carrieth it from faith; that is upper
most
5. Questioning our interest in God merely because of the cross.
Our Lord hath taught us to say My God in the bitterest agonies; but few learn this
lesson: Judges vi. 13, ‘If God be with us, why is all this befallen us?’ As if they
were never exercised with trouble who have God with them. Sometimes we question
the love of God because we have no afflictions, and anon because we have nothing
but afflictions; as if God were not the God of the valleys as well as of the mountains,
and his love did change with our outward condition, and worldly prosperity were
a mark of grace, which, when lost, our evidence were gone. How hardly soever God
dealeth with his people, yet he loveth them: Heb. xii. 6, ‘Whom the Lord loveth,
he chasteneth:’ so Rev. iii. 19, ‘As many as I love, I rebuke and chasten.’ A father
is a father when he smileth and when he frowneth; he may have love in his heart
when a rod in his hand; and we have no reason to question our adoption merely because
we are put under the correction and discipline of the family.
6. Not only despairing thoughts do arise, but atheistical thoughts,
as if there were no God, no providence, no distinction between good and evil, and
it were in vain to serve him: Ps. lxxiii. 13, ‘I have cleansed my heart in vain,
and washed my hands in innocency.’ The flesh is importunate to be pleased, and therefore,
when it meeteth not with desired satisfaction, we are apt to question all, and to
cast off the fear of God, and all regard of his service: Mal. iii. 14, ‘Ye
have said, It is in vain to serve God; and what profit is it that we have kept his
ordinance, and walked mournfully before the Lord of hosts?’ When temptations are
sore, and afflictions tedious, thoughts of so horrid a complexion may float in our
minds.
These are the distempers which are incident to those who have
been long afflicted, and are often disappointed in the issue which they expect.
Thirdly, That this should not be. David omitted not his duty for
all this, though his troubles were long and tedious. How great soever our trials
be, they should not weaken our love to God and our respect to his word. God’s precepts
must not be forgotten, though we are withered and dried up with sorrows, as a skin-bottle
is shrivelled in the smoke.
1. Because then we plunge ourselves into a greater evil, if we
fall into sin because of trouble and affliction, and so make our condition so much,
the worse. Job’s friends charged this upon him, that he had chosen sin rather than
affliction, Job xxxvi. 21, when he would rather give way to impatience than patiently
bear what God had laid upon him. Many are so transported with their pains and grievances
that they care not what they say or do, as if they were loosed from all bands of
duty. On the contrary, it is said of Moses, Heb. xi. 25, ‘Choosing rather to suffer
afflictions,’ &c. The least sin is worse than the greatest suffering. Suffering
is an offence done to us; sin is an offence done to God. By suffering we lose some
worldly comfort, but by sinning hazard the favour of God. Suffering is only an inconvenience
to the bodily or animal life; sinning bringeth a blot and blemish upon the soul.
The sinful state is far worse than the afflicted. And therefore, how calamitous
soever our condition be, we must take great care it be not sinful. Wormwood is bitter,
but not poison.
2. A sincere love to God will make us adhere to him when he seemeth
to deal most hardly with us. Among all his corrections, God hath not a rod smart
enough to drive away a gracious and loving soul from himself: Ps. xliv. 17, ‘All
this is come upon us, yet have we not forgotten thee, nor dealt falsely in thy covenant.’
God is the same, and his ways are the same, though his dispensations be changed;
so different a thing it is to love the ways of God upon foreign and upon intrinsic
and proper reasons; and the intent of such dispensations is to put us upon trial,—what be our reasons and motives why we love God and his ways, and whether our love
be strong enough to encounter with difficulties, whether it can overcome temptations
from sense and the world. Till all probabilities be spent, and our afflictions grow
long and tedious, we are not tried to the purpose. Our covenant vow to God bindeth
us to own him in all conditions, whatever our portion be in the world.
3. By forgetting God’s precepts we put away our own comfort from
ourselves, and make our afflictions the more grievous. Take the word precepts either
strictly, for his commandments or statutes, or more largely, as it may also include
his promises. If any faint and fail in trouble, it is because they trust not the
promises, or keep not the commandments of God: these two mutually strengthen one
another. If you would not have your faith broken, labour to keep the commandments.
In the 166th verse of this psalm, ‘I have hoped for thy salvation, and done thy
commandments.’ And if you would keep the commandments, confirm your faith in the
promises of forgiveness of sin, of God’s providence, and eternal life; for if thou
canst believe these, no pleasure or pain shall make thee forsake thy obedience,
Ps. cxxx. 4. A child of God dareth not warp and turn away from God, in part or in
whole, nor slacken any part of his diligence in God’s service. Faith in God’s promises
breedeth obedience, and obedience confirmeth faith in God’s promises. We apprehend
promises to check that sensitive lure which would entice us from God and our obedience
to him. A greater benefit is offered to counterbalance the baits and troubles of
the flesh. The more we obey the precepts the more we believe the promises; for together
with our obedience, our confidence and sound comfort increaseth: so that to forget
the word is to throw away our strength from ourselves.
4. Afflictions rightly improved are a means to make us remember
God’s precepts rather than to forget them, Heb. xii. 11. The baits of the flesh
are removed that the spirit may be more at liberty, 2 Cor. iv. 16. God seeth fit
to afflict the bodies of his people sometimes. The body, being in good plight, is
a clog to the soul; therefore they are withered and wrinkled that the soul may thrive
the more. Our worldly portion is blasted that our heavenly treasure may be increased.
When we are at full we wax wanton, neglectful, forget his precepts. Now, that we
may remember them the more, God sendeth such afflictions which sit near and close.
The moon is never eclipsed but when it is at full; so many have eclipsed the glory
of the spiritual life when full and at ease: therefore in afflictions we should
not forget his word.
Use 1. To reprove us who are so soon discouraged in the ways of
God. If we surfer but a little sickness, and a little trouble and contempt in the
world, a little loss of honour and interest, the mocks and scorns of foolish men,
we cannot bear it, but murmur and are impatient. David could submit himself to the
Lord, and find sweetness in the word, though he were ‘like a bottle in the smoke.’
Few now-a-days suffer any great matter for Christ. Surely when God’s people have
endured harder things, we should be ashamed of our tenderness. Were we only appointed
to escape the afflictions and inconveniences of our pilgrimage? And must God make
a new way to heaven for our sakes, wherein we shall meet with no difficulty in our
passage? Or rather, in defiance of all sense, would we abide here for ever, and
flourish in ease and plenty, and never see change? No; it becometh us betimes to
prepare for the cross. None so strong now but they shall wither, so ruddy and beautiful
but their beauty shall consume as a moth; nor so happy and flourishing in honour
and esteem but they will be laid aside as a dried, withered bottle. We must look
to have our turn, and bear it patiently.
2. Let us not for any afflictions and troubles whatsoever abate
of our zeal and diligence and respect to God’s service.
First, It is not obedience to God’s precepts or godliness that
is the cause of our sufferings and chastenings, but our sin and folly: Micah ii.
7, ‘Are these his doings? do not my wools do good to him that walketh uprightly?’ God delighteth not in dealing harshly with
his people. The rod is not that he taketh pleasure in, if our case do not call for
it: Lam. iii. 33, ‘He afflicts not willingly.’ We provoke him to it. And shall we
grow weary of his service because we suffer justly for our sins? There is reason
indeed why we should grow weary of sin, Jer. ii. 19; we find the bitterness of it;
but no reason why we should grow weary of duty. Sin less and suffer less. Provoke
not God, and nothing will proceed from him but what is good and comfortable; he
doth not punish or chasten men for holiness and well doing; no, it is for want of
holiness. Shall the physician be blamed for the trouble of physic, when the patient
hath contracted a surfeit that makes it necessary? It was sin in general brought
us into a state of suffering, and particular errors that actually bring it on.
Secondly, The benefits and fruit of afflictions should allay and
abundantly recompense the trouble of them, that they should not be a hindrance or
a snare, but a help to godliness. They prevent our surfeit of worldly prosperity,
which would cost us dearer than all the troubles of the flesh which we meet with.
Alas! what sad work doth honour and wealth and power make in the world! Blessed
be God that he keepeth us under, low, humble, and contemned, like bottles in the
smoke. Shall a little affliction, which saveth us from these opportunities of discovering
our corruption, be so resented by us as that we should wax weary of God and forget
his precepts? Great and long prosperity would be a sorer temptation to us than sharp
and tedious affliction; the one keepeth us modest and humble, whereas the other
would make us vain and proud and wanton. ‘When Jeshurun waxed fat he kicked:’ Deut.
xxxii. 15, ‘He forsook God that made him, and lightly esteemed the rock of his salvation;’
slighted God, and grew cold in duty, ready to sin. As a rank soil breedeth weeds,
a pleasant estate doth but fill us with vanity and folly.
Thirdly, God in good time will send help and deliverance. If we
remember to plead the promise, God will remember to fulfil the promise. And those
who are not unmindful of their duty, God will not be unmindful of their safety:
Mal. iii. 16, ‘The Lord hearkened and heard; and a book of remembrance was written
before him, for those that feared the Lord, and thought upon his name.’ You see
there that God will not forget those that forget not his word. Those that keep their
feet in the worst times, when others reel and stagger, God hath a great care of
them. Every word you speak for God, every inconvenience you suffer for him, every
duty you perform to him, it is all upon record.
Fourthly, We may with the more confidence recommend our case to
God: Ps. cxix. 153, ‘Consider mine affliction, and deliver me, for I do not forget
thy law.’ They that do not make haste to deliver themselves, God will deliver them.
The same God that requireth duty doth assure them of comfort
SERMON XCII.
The proud have digged pits for me, which are not after thy law.—Ver. 85.
THIS verse containeth a complaint against his enemies, whereas
most of the other verses express his affection to the law of God. Yea, this verse
strongly implieth it; for he censureth and condemneth his enemies mainly upon this
ground, because they did what they pleased, without any regard to that law which
he himself took to be the rule of his duty, and the charter of his hopes and happiness.
Observe three things:—
1. The character of David’s enemies, the proud.
2. Their practice, or subtle and treacherous dealing with him,
they have digged pits for me.
3. David’s censure of that practice, or their manifest iniquity,
which are not after thy law.
Let us explain the words.
The proud.—In the scripture it signifieth—(1.) Either the wicked
in general: Ps. cxix. 21, ‘Thou hast rebuked the proud which are cursed, which do
err from thy commandments.’ It is a horrible arrogancy to oppose God’s laws and
interests in the world. (2.) More particularly such as are puffed up with worldly
happiness and success, and so either Saul’s or Absalom’s counsellors may be intended.
Have digged pits for me.—A metaphorical phrase, usual in scripture,
to represent the secret plots and treacherous dealings of wicked enemies; an allusion
to them who dig pits to take wild beasts. In the Greek it is, ‘They have told me
tales.’ Though this rendering was occasioned by a mistake of the word, yet it agreeth
well enough with the sense, for this digging of pits by false pretences and ensnaring
counsels: Prov. xvi. 27, ‘An ungodly man diggeth up evil, and in his lips there
is as a burning fire.’ But let us keep to the translation we have. The manner of
toils among the Jews was digging pits, and covering them over, and hiding snares
in them, that as the beast pressed the clod, and fell therein, he might be caught,
and kept from getting out again. Therefore David saith, Ps. xxxv. 7, ‘Without cause
have they hid for me their net in a pit, which without cause they have digged for
my soul.’
Which are not offer thy law.—Heb., ‘Not after thy law.’ It may
refer to the men or the practice; who walk not according to thy law, or which fraudulent
practices of theirs are not agreeable to thy law. The law of God condemned pits
for tame beasts: Exod. xxi. 33, 34, ‘If a man open a pit, or dig a pit, and not
cover it, and an ox or ass fall therein, the owner of the pit shall make it good,
and give money to the owners of them.’ Though it was lawful for hunters to take
wild beasts, yet they were to take heed that a tame beast fell not therein, at their
peril. Yet not for men innocent, and holy men. But there is a litotes in the words.
That is said not to be good or well done which is extremely evil, very contrary
to thy law. Thus we are wont to speak of a tiling horrid in terms of extenuation; as when we
speak of a fact, It is not very commendable, when we mean it is extremely abominable.
So crafty and subtle dealing consenteth not with the truth of God’s word; that is,
it is extremely opposite to it. This is produced by David as a ground of his confidence,
why he hoped he should not be taken in these pits. These practices were not only
injurious to himself, but contemptuous of the law of God. He layeth forth his enemies’
carriage before God. Note—
1. That secret plottings against the interests of God and his
people in the world are an ancient practice.
2. That these plots usually begin in pride.
3. That God can, when he will, and usually doth, protect his people
against the plots of the proud, or the fraud as well as the violence of enemies.
4. That God’s law forbiddeth all mischievous, ungodly, treacherous
designs, attempts, and actions.
5. That the innocent should not be much troubled to be maligned
and hated by them who contemn God’s laws, as well as oppose his people.
I shall gloss on these points, and then close all with application.
First point. That secret plottings against the interest of God
and his people are an ancient practice.
David here complaineth that the proud had digged pits for him;
and Ps. xxxvii. 12, ‘The wicked plotteth against the just;’ yea, ver. 7, it is a
description of a wicked man, ‘The man who bringeth wicked devices to pass.’ It is
so known a practice that it is gotten into their name and style. A wicked man’s
brain is a forge that is always hot. So Ps. vii. 14, ‘Behold, he travaileth with
iniquity, and hath conceived mischief, and brought forth falsehood.’ Wicked men
conceive, and then travail, but usually the birth proveth abortive. To represent
the truth to you, I shall give you a draught of some of the designs of wicked men:—(1.) For the suppressing of God’s interest and people in the world. (2.) Private
persons.
For the first, you cannot imagine that I should unravel all the
secrets of the kingdom of darkness, and break open the devil’s cabinet. I shall
only point at some few plots and contrivances for the ruin of God’s interest in
the world.
First, Plots to foment and promote divisions, either between them
and themselves, them and their rulers, or them and God himself.
1. Them and themselves. Ever since God had a people in the world,
the devil and his instruments have sought to divide them, that they may first ruin
one another, and then become a prey to their common adversaries. Nothing hath hindered
the growth of Christianity so much as the spirit of division.
Πολλοὺς χριστιανίζειν ἀπέτραπεν (Sozomen). And Chrysostom’s
ἦλθεν ἔθνικος τὶς, in his homilies upon
the Acts: there came a certain ethnic to him, and told him, I would fain be a Christian,
but there are so many parties among you that I know not to whom I should join myself.
And Christ’s prayer intimates, John xvii. 21, ‘That they all may be one, as thou,
Father, art in me,’ &c. The world are apt to look upon Christ as an imposter, and
his religion as a fond superstition, when they see his people so divided and scattered one from another. Divisions in the church
breed atheism in the world. Now Satan and wicked men have endeavoured all they can
to keep up these divisions and hatred among Christians. This was Julian the apostate’s
design. When he had a mind to suppress Christianity, he did not openly persecute
it, but took the worst sort of Christians and upheld them, that they might still
maintain a quarrel between them and others. In Germany the Jesuits go over to the
Lutherans to keep up the difference; they blow the coals, and then warm themselves
by the flame. And among us the envious man hath sown tares: ‘Is not the hand of
Joab in all this?’ By what spirit are the Quakers and others acted, and why are
these things kept up, but to render Christianity odious? Sanballat and Tobias set
up a party among the Jews to hinder the work of their restoration, Ezra iv. 4, that
they might foment division among them, and so hinder the growth of the people’s
prosperity, for they had now the countenance of the king of Babylon, and by this
means they thought to do so.
2. To divide between them and their rulers. The devil knoweth
what an advantage it is to religion to have the countenance of princes, and, on
the other side, how jealous they are of their authority and prerogative; and therefore
by his instruments seeketh to prejudice and prepossess them against it, and those
that profess it in strictness and power. Thus ‘Amaziah the priest of Bethel sent
to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst
of the house of Israel: the land is not able to bear all his words,’ Amos vii. 10.
He chargeth him with treason and open rebellion, that he withdrew subjects from
their duty, and excited the people against his authority, and this by clancular
insinuation, when Amos was not called or heard. Thus they pretend great friendship
to authority, to sharpen the rage of princes against God’s servants. So Ezra iv.
12, ‘Be it known unto the king that the Jews which came up from thee to us are come
unto Jerusalem, building the rebellious and the bad city,’ &c. So Saul against David,
as appears by his expostulation with him about it: 1 Sam. xxiv. 9, ‘Wherefore nearest
thou men’s words, saying, Behold, David seeketh thy hurt?’ So Haman against the
Jews: Esther iii. 8, ‘Haman said unto king Ahasuerus, There is a certain people
scattered abroad, and dispersed among the people in all the provinces of thy kingdom,
and their laws are diverse from all people, neither keep they the king’s laws: therefore
it is not for the king’s profit to suffer them.’ So in primitive times; thus did
they take the Christians, who were most innocent, though they were more numerous;
yet still they were faithful to their prince: Bibamus pro salute imperatoris; they
would rather endure to die than venture upon it, for they did apprehend it as a
heathen sacrifice. Thus whisperers make princes conceive an ill opinion of religious
men.
3. To divide between them and God. The devil turneth every stone.
Would you ever think malice should rise so high as to disengage God from the protection
of his people, and to disaffect him against them? How can it be? Have Satan and
his instruments a plot upon God himself? What else should be the meaning of all
his temptations? But see Balaam’s plot, Micah. vi. 5, ‘O my people, remember what Balak the king of Moab consulted, and what Balaam
the son of Beor answered from Shittim unto Gilgal,’ &c. Balak and Balaam are framing
a project how to overcome the Israelites, and that can never be as long as God is
with them; and how shall they do to get away God from them? Jehovah was not as a
heathen god, to be called out by sacrifices and enchantments, as they had their
charms and rites among the heathens to call out their tutelar gods from among the
nations against whom they came to fight. Macrobius hath a chapter,
De Ritu evocandi
Deos. They were now to deal with the God of Israel, who would not be moved with
such deceits and blandishments; therefore they will have a plot to disengage him
from his people. It is insinuated, Num. xxiv. 14, ‘Come now, and I will advertise
thee what thou shalt do.’ Moses doth not express the counsel given, because it was
whispered secretly into Balak’s ear; therefore you see the sense is imperfect in
that place, and indeed there is a pause in the Hebrew, to show that something must
be supplied. But what the plot was may be known by the effect, in the 25th of Numbers,
and is in brief set forth, Rev. ii. 14, where it is said of Balaam, that ‘he caused
Balak to lay a stumbling-block before the children of Israel, to eat things sacrificed
to idols, and to commit fornication.’ This was the plot, to send some beautiful
women of Midian to wander about the camp of Israel, to tempt their lusty youth and
martial men first to uncleanness and then to idolatry, that so God might be provoked
against them—a plot so full of refined malice, that it can hardly be paralleled.
Thus the devil and his instruments play their part sufficiently, to divide God’s
people, to prejudice their rulers, yea, to disaffect God himself.
Secondly, Plots to discourage and suppress religion. So there
are many ways which wicked men take. Who can name them all? I shall only instance
in two policies of Julian the apostate, the most refined instrument the devil used
either for wit or malice; two ways especially did he seek to undermine religion.
1. One was to forbid the use of schools to the Christians, and
sup press human learning. To make a people irreligious, the way is to make them
ignorant; discourage learning, and piety will not be long in fashion, not able long
to maintain itself: in the dark men will adore any fancy. This was like Nahash his
condition to Jabesh Gilead, ‘Put out their right eye.’ God’s two famous instruments
who wrote most both of the Old and New Testament, Paul and Moses, were both excellently
skilled in secular learning.
2. Another was to put none to death for religion, but to oppress
them with all manner of vexations and discouragements. To put them to death he apprehended
to be glorious; but sometimes banished them towns. As AthanasiusQu. ‘Antoninus’?—ED.
deprived them
of all offices civil and military, wasted them with burdensome levies and exactions:
Let us make them poor, saith he scoffingly, for it is a hard matter for the rich
to enter into the kingdom of heaven.
The devil doth his work more cleverly and handsomely when Christians
are not called out to the fire and gibbet, but are wasted by lingering inconveniences
and loss of privileges.
Thirdly, Plots to introduce persecution.
1. Defamation. Infamy is the forerunner of more trouble, and the
showers of slander are but presages of grievous storms of persecution. The devil
is first a liar and then a murderer, John viii. 44. When the children of God are
represented as criminal, they are more easily destroyed. It was a fashion in the
primitive persecutions to invest Christians with a bear’s skin, and then to bait
them as bears. And it is a usual practice of Satan and his instruments to blast
the repute of religious persons, to clothe them with the livery of reproach, and
then prosecute them as offenders: Ps. v. 9, ‘Their throat is an open sepulchre.’
The slanders of the wicked are preparatives to death, as the sepulchre when opened
is prepared to receive the dead carcase. Men first slander and then molest The devil
is afraid to meddle with unstained innocency. A good report is a great security
against open violence.
2. To destroy the church, under the pretence of the church; as
the beast in the Revelations pushed with the horns of the lamb, Rev. xiii. 11. It
was a proverb, All evil began in the name of the Lord—In nomine Domini incipit omne
malum. And it hath been a false pretended zeal for the church that hath of later
years raised and fomented all or most of the persecutions of Christians.
3. To destroy Christians upon the pretence of civil quarrels
and laws, and to disguise hatred against religion under a pretence of public peace;
kill you, as well as cast you out of the synagogue. Dan. vi. 4, the Persian noblemen
‘sought to find occasion against Daniel because of the kingdom, though they found
none.’
4. To make way for errors and falsehoods; so many pits do the
wicked dig to beguile unwary and unstable souls, sometimes by more than ordinary
pretences of love, meekness, and sweetness. ‘They come to you in sheep’s clothing,’
saith our Lord, ‘but inwardly are ravening wolves,’ Mat. vii. 15. Sheep’s clothing,
that is, all for love and kindness, and so steal away the hearts of the people,
as Absalom by his submission and servile flattery. And then by debasing, opposing,
and crying down a faithful ministry. Demosthenes’ fable of the wolves agreeing with
the sheep in lusuQu. ‘in case they’?—ED.
would send away their dogs. Now thus they do by questioning
their calling, as the false teachers did Paul’s; and we have been so long unministering
one another, that all ministry is hated in the hearts of many an anti-ministerial
spirit. Sometimes by decrying maintenance. The lamp is starved when not supplied
with oil. Some, to gain credit and entrance, and to disgrace Paul and the true evangelic
ministers, whose poverty needed a supply, will take no maintenance; therefore Paul
saith, 2 Cor. xi. 12, ‘That wherein they glory we might be as they;’ but there is
no end of raking in this puddle.
Secondly, Private persons. Cain against Abel, drew him into the
field, disputed with him about God and providence and the world to come, Gen. iv.
The princes of Darius against Daniel, Dan. vi. The kingdom was but newly subdued
by the Medes: this would try the affection of his subjects; no request to be made
to God or man for thirty days. The Medes and Persians were wont to ascribe divine
honours to their kings, as Brissonius proveth. The report of this reverence would be glorious. Religion was at stake; therefore Daniel would venture
the lions’ den. Judas’s treason against Christ: Luke xxii. 3, ‘The devil entered
into Judas.’ The Jews’ laying in wait for Paul: Acts xxiii. 12-14, ‘Certam Jews banded
together, and bound themselves under a curse, or oath of execration, that they would
not eat or drink till they had killed Paul: and they were more than forty that had
made this conspiracy.’ And this they would do with the consent of the chief priests,
as he was coming to the Sanhedrim. A parallel in the fifth of November. So Jezebel’s
plot against Naboth for his vineyard; makes use of God’s name and worship to bring
it about, 1 Kings xxi. 8-10. But I must stop, being carried beyond my first intention:
plotted mischiefs are an ancient practice.
Use of all. How much are we obliged to God’s providence, who doth
not only defend us against open violence, but secret machinations f It is the Lord
taketh the wise in their own craftiness, and disappointeth the counsels of wicked
men against his people, Job v. 12. Many things are contrived against us in the dark
that we know not and see not, but the eye of the Lord watcheth for us: Isa. viii.
10, ‘Take counsel together, and it shall come to nought: speak the word, and it
shall not stand, for God is with us.’
Second point. That these plots usually begin in pride; for David
saith here, ‘The proud have digged pits for me.’ Therefore it is pride that puts
men upon designs of mischief and ruin to others. Pride showeth itself in the envy
of superiors, contention with equals, or the disdain of inferiors.
1. Take pride as it venteth itself by envy at any excellency,
or sup posed excellency, in others. Search the scriptures, and you will say this
puts men upon plotting the mischief of their neighbours’ religious eminency. Man
cannot endure to be outstripped in religion; therefore men malign and hate what
they will not imitate, and then seek to destroy and undermine God’s people. It was
Abel’s goodness that made Cain plot against him, to draw him into the field that
he might kill him, 1 John iii. 12. The power of godliness is an eyesore to those
that would look no further than the form of it. Or it may be the men of the world
do envy the godly should thrive by them. This made the presidents lay a snare and
gin for Daniel. When the gospel is likely to get credit, ‘the Jews, moved with envy,’
seek to suppress it, Acts xvii. 5. Pride is loath to stoop, or to see opposites
in any honour and request. The Pharisees conspired to take Christ: John xii. 19,
‘Perceive ye how ye prevail nothing? the whole world is gone after him.’ They were
galled to the heart to see such flocking and resorting to Christ after he had raised
Lazarus from the dead. Some men will neither serve Christ themselves, nor endure
that others should do it, therefore Christ must be taken out of the way. The plots
of Sanballat and Tobias were their envy at the Jews.
2. As pride venteth itself by contention with equals; for only
‘by pride cometh contention.’ Thus the Jews conspired to kill Paul; they looked
upon him as one that had cried down the customs of their nation. This made Absalom
plot the death of Amnon, because of the quarrel he had with him, and the dishonour
he had done his sister: he bids him to dinner, and plieth him with cups till he
is merry, and then killeth him, 2 Sam. xiii. 22.
3. As it venteth itself by the disdain of underlings. Haman could
not endure to see Mordecai in the king’s gate, Esther v. 13, and therefore contriveth
how to root him out and all his nation. Pride disdaineth the meanness of God’s people,
and that they should have any subsistence, and think they may oppress them freely,
and root them out: Ps. cxxiii. 4, ‘We are filled with the scorning of those that
are at ease, and with the contempt of the proud.’ They scorn the people of God,
and think they may do what they please with them without control.
Well, then, this informeth us how much we should look to things
betimes. The wickedness of David’s enemies began in pride, went on in malicious
plotting, and then they stick at no iniquity. When once we are engaged in a course
of sin, there is usually no stop. Pride in some sense is the original of all wickedness,
but more especially of malicious dealing with the people of God: Ps. x. 2, ‘The
wicked, in the pride of his heart, doth persecute the poor.’ The godly many times
are in a mean condition when their adversaries are in power, and can easily oppress
them as underlings; but men forget the great God, who is their defender, and whose
work and business it is to cast down the proud: James iv. 6,
ἀντιτάσσεται, he standeth
in battle array. And proud they are certainly who use their power to oppression,
and care not what terms they put upon them.
Third point. That God can, when he will, and usually doth, protect
his people against the plots of the proud; for therefore David bringeth the cause
before God.
First, That God can, when he will, protect his people against
the fraud and violence of their enemies. There are two grounds of trust—his wisdom,
and the vigilancy of his providence.
1. His wisdom. As we have God’s power to trust in against their
violence, so God’s wisdom against their frauds and deceits: Job xii. 13, ‘With him
is wisdom and strength, he hath counsel and understanding.’ Wisdom implieth his
accurate knowledge of things; counsel, his advised government of them; wisdom, his
disposing and ordering things aright with respect to their ends. He hath understanding
to find out all secrets, counsel to know fit means to bring his purposes to pass,
and wisdom to order the means for attaining these ends.
Observe there, first, how wisdom and strength are there coupled;
as in that text, so elsewhere: Job ix. 4, ‘He is wise in heart, and mighty in strength.’
As he hath wisdom to judge, so power to execute or effect all his counsels. So Job
xxxvi. 5, ‘Behold God is mighty in strength and wisdom.’ There is no standing out
against supreme wisdom and invincible power; both together make God the most dreadful
enemy and the most desirable friend.
Observe, again, how God’s wisdom is set forth by these three words,
understanding, counsel, wisdom, to assure the hearts of the faithful that ‘the
gates of hell shall not prevail against’ the church of God, Mat. xvi. 18. In the
gates anciently was their strength, and there their magistrates and council sat.
Now, they that believe that God is wise, of whom should they be afraid? Prov. xxi.
30, ‘There is no wisdom nor understanding nor counsel against the Lord.’ There may
be wisdom, counsel, and understanding in the enemies of the gospel; and in the Lord there is wisdom and strength, counsel and understanding.
Only against him there is the wisdom, counsel, and understanding of the creature;
in him, of the creator. Surely the wisdom, counsel, and understanding of the creature
can do nothing without him, nothing against him. Not without him, for it is dependent;
whatever the creature hath it cometh from him; otherwise our understanding is but
ignorance, our counsel rashness, our wisdom folly. Pharaoh thought to go wisely
to work, Exod. i. 10; but that wisdom costs dear when it tends to suppress God’s
interest. Ahab, when God threatened to cut off his posterity, begets seventy sons,
bestowed them in fenced cities, 2 Kings x. 1; but those seventy sons were slain.
Herod thought to go wisely to work, to destroy him that was born king of the Jews
in the cradle; but Christ was preserved for all that. The synagogue of Satan is
hatching crafty counsels to destroy the spouse of Christ, but with what effect?
The man of sin is consumed more and more. We are afraid of our subtle enemies, but
are we in such straits as God knoweth not how to bring us out? They cannot outwit
the Lord. Whatever is plotted in Rome or hell against us, God knoweth it, for he
hath understanding; God counter-worketh it, for he hath counsel; therefore they
will but play the fool, for he hath wisdom. He heareth every word they say, knoweth
their secret juggling, is at work for those that depend upon him; therefore let
us rest in God’s wisdom, and not be disquieted with every rumour.
2. The care and vigilancy of his providence. It is emphatically
expressed in two places: Heb. xiii. 5, 6, ‘He hath said, I will never leave thee
nor forsake thee; so that we may boldly say, The Lord is my helper, and I will not
fear what man shall do unto me;’ and Ps. cxxi. 4, ‘Behold, he that keepeth Israel
shall neither slumber nor sleep.’ In both there is a negative gradation. His eyelids
try the children of men; the Lord waketh for us all.
Secondly, That usually he doth protect his people against the
plots of the proud, and bringeth the mischief they intend to others upon their own
heads: Job xv. 35, ‘They conceive mischief and bring forth vanity, and their belly
prepareth deceit.’ But to keep the notion of the text: Ps. vii. 15, ‘He made a pit,
and digged it, and is fallen into the ditch which he made;’ Ps. ix. 15, 16, ‘The
Lord is known by the judgment which he executeth: the wicked is snared by the work
of his own hand: they are sunk down into the pit they digged; in the net which they
hid is their own feet taken.’ So Ps. xxxv. 7, 8, ‘For without cause have they hid
for me their net in a pit, which without cause they have digged for my soul. Let
destruction come upon him at unawares, and let his net that he hath hid catch himself:
into that very destruction let him fall;’ and Ps. x. 2, ‘Let them be taken in the
device they have imagined;’ and Ps. lvii. 6, ‘They have prepared a net for my step;
my soul is bowed down: they have digged a pit before me, in the midst whereof they
are fallen themselves.’ All these places show how usual it is that their devices
do not succeed; yea, that the wicked cannot take a nearer course to ruin themselves
than to seek the overthrow of God’s church and people. All their machinations turn
to their own loss, and the mischief they design to others falls constantly on themselves.
As a stone thrown up or an arrow shot up against heaven returneth upon the head of him that throweth
it, their acts and attempts of hurting others are converted to their own ruin, and
destruction seizeth upon them by that very means by which they thought to bring
it upon other men. This God doth, partly as they are proud, as they despise God
and his people: Ps. x. 4, ‘The wicked through the pride of his countenance will
not seek after God; God is not in all his thoughts.’ They are so confident of all
they design, that they will not so much as call upon God for a blessing: this is
so firmly laid, that all things shall succeed. They will not seek after God through
the pride of their countenance; or suppose they should pray, it is but as Balaam
offering sacrifice to entice God to curse his own people. The Lord telleth us, Prov.
xxi:27, ‘The sacrifice of the wicked is an abomination: how much more when he bringeth
it with a wicked mind?’ Partly because of God’s care and respect to his people:
‘The poor committeth himself unto thee; thou art the helper of the fatherless,’
Ps. x. 14. He trusts his all with God, who is the patron of the innocent and oppressed.
Use 1. To direct us to carry the cause to God, as David in the
text: Ps. lxxxiii. 2-4, ‘For lo, thine enemies make a tumult, and they that hate
thee have lift up the head: they have taken crafty counsel against thy people, and
consulted against thy hidden ones: they have said, Come, and let us cut them off
from being a nation, that the name of Israel may be no more in remembrance.’ You
must make the Lord the party still against the wicked. So Ps. xxxvii. 12, ‘The wicked
plotteth against the just, and gnasheth upon him with his teeth.’ The wicked plotteth;
but do the just countermine him? No; the Lord interposeth; he laugheth at him. It
is a mighty support to the soul to oppose his justice to their wickedness, his omnipotency
to their power, his wisdom to their craft, his love to their enmity. They are in
God’s hands, and cannot stir without him: as if one designed to poison me, but cannot
do it without my father’s consent. Wicked men are full of their boasts, but their
brags and threats are but as the brags of a man on the scaffold, who is ready to
be executed. Their day is coming.
2. When God doth so it must be acknowledged with thankfulness
and praise; yea, though an old mercy, Micah vi. 5. The godly are preserved though
there be pits digged for them. Surely such experiences ought much to engage his
people’s hearts to him, for it showeth how mindful he is of their safety and welfare.
Blessed be God that yet we subsist, that their devices are disappointed, and their
designs brought on them, what they had projected against others.
Fourth point. That God’s law forbiddeth all ungodly, treacherous
designs, attempts, and actions.
As contrary to justice. To design mischief and treachery against
the life of any is the guise of wicked men.
As contrary to sincerity and godly simplicity: 2 Cor. i. 12, ‘For
our rejoicing is this, that in simplicity and godly sincerity, not with fleshly
wisdom, but by the grace of God, we have had our conversation in the world, and
more abundantly to you-wards.’ Crafty and subtle dealings consenteth not with those
that profess to direct their ways by the word of God.
As contrary to charity and mercy, which we owe to all men. How
God hath guarded the life of the innocent by his precepts, and what a base perverse
spirit it is to dig pits for them.
Use. Here is some plea for religion. It is not
feralis superstitio.
Tantum religio potuit suadere malorum? It is not a false, unnatural, unkind superstition,
when men, under pretence of it, commit such evils, digging pits, laying mines and
barrels of gunpowder, that religion should persuade all this. The world thinks that
religion is a sour superstition, that it makes men ill-natured. No; it is the peaceablest
and meekest thing that can be. A false religion indeed efferates the mind, begets
a bloody spirit: Jude 11, ‘Gone in the way of Cain;’ in the way of blood and murder.
They that have either a false religion, or are false in the true religion, indeed
they are ill-natured and possessed with a rough spirit, unfit for human society.
The true religion, which God hath established in his law, is the meekest thing in
all the world.
Fifth point. That the innocent should not be much troubled to
be maligned and hated by them who contemn God’s laws. Why?
For their wickedness, fraudulency, and cruelty is a certain prognostic
of their ruin. The more their sins are aggravated, their judgment cometh the sooner.
God’s law is wronged, as well as our interest endangered.
It is a great ease to the conscience of the godly that they dig
pits for us without a cause, Ps. xxxv. 7. The most godly and innocent may have pits
digged for them. It encourageth us in our addresses to God, that we have no enemies
but those who are enemies to God also and his ways; and the most wicked men are
most violent against God’s people. Who was it first raged against the Christians
but Nero? And what a beast was Nero! That must needs be some great good that was
condemned by Nero, but it was an honour and credit to religion to have such an enemy
as Nero: Ps. v. 10, ‘Let them fall by their own counsels; cast them out in the multitude
of their transgressions, for they have rebelled against thee.’ It is some argument
of confidence that their ruin is coming.
Use. What use shall God’s people make of the whole for themselves?
1. Never to engage in any design but what will suit with God’s
word, and you may commend to God in prayer. Do not dig pits which are not after
God’s law. Examine it according to rule. Never break a law for safety, nor for the
best ends in the world dispense with your duty to God or man. It is horrible distrust
of God’s promises to venture upon the breach of his precepts for our pretended safety.
Take heed of doing anything or carrying any plot against God’s law, unless you would
be like the enemies of the gospel.
2. Walk with greater simplicity, without that guile and double-dealing
and serpentine wisdom that is so proper to wicked men. He that walketh uprightly
walketh safely. Protection holds good for the road and not for byways, 2 Cor. i.
12. The proud are those that dig pits; the character of those that shall have pardon
for their sins is this, ‘In whose spirit there is no guile.’ A guileful spirit ill
suits with the gospel and the grace of God.
3. Take heed of carnal affections. Pride, envy, contempt of others,
we know not how far these lusts may transport us, to what horrid, unnatural designs. When once the devil hath a man upon the hip,
when engaged in an evil design, it is hard to stop; pride then digging pits, and
then casting off God’s law; and then he never cares whether to please or displease,
honour or dishonour God, is not troubled with such kind of thoughts.
4. Take heed how you engage against God’s people, or dig pits
for them that fear the Lord. God’s interest usually goeth along with them: Isa.
viii. 9, 10, ‘Associate yourselves, O ye people, and ye shall be broken to pieces:
take counsel together, and it shall come to nought.’ As the captain’s servant said,
‘Take heed what ye do, for this man is a Roman.’ So these men are children of God,
he is their patron and protector; God is interested in their protection; they are
little ones, but they have a great God, Mat. xviii. 10. Therefore take heed of having
any interest opposite to the strict people of God, for this is but to ruin yourselves.
SERMON XCIII.
For ever, O Lord, thy word is settled in heaven.—Ver.
89.
THESE words are usually rendered as making but one proposition;
but the accent athnah showeth there are two branches, the one asserting the eternity
of God, the other the constancy and permanency of his word. Thus—(1.) ‘For ever
art thou, O Lord;’ (2.) ‘Thy word is settled in the heavens.’ So the Syriac version
readeth it; and Geierus, and after him others, prove and approve this reading. And
so this verse and the following do the better correspond one with another, if we
observe beginning and ending, as ‘Thou art for ever, O Lord,’ and ‘Thy faithfulness
unto all generations,’ which are exactly parallel. And then the last clauses, ‘Thy
word is settled in the heavens,’ ‘Thou hast established the earth, and it abideth.’
And implieth, as God is eternal, so is his word, and hath an emblem and fit representation
both in heaven and in earth: in heaven, in the constant motion of the heavenly bodies;
in earth, in the consistency and permanency thereof; that as his word doth stand
fast in heaven, so doth his faithfulness on earth, where the afflictions of the
godly seem to contradict it
First, Of the first clause, ‘Thou art for ever, O Jehovah.’
1. That
Jehovah is the one, only, eternal, and everlasting God. What eternity is passeth
our skill exactly to define. As we understand it, it is the duration of a being
that is without beginning or end. Duration is a continual tract of being; and eternal
duration implieth an immutable and unterminable abode in being. So it is here.
[1.] It is an infinite, unterminable duration, without beginning
or ending: Ps. xc. 2, ‘From everlasting to everlasting thou art God.’ God never
was nothing, never shall be nothing. All the generations past were, but now are
not. We heretofore were not, but now are. God is the beginning and end of all things,
yet himself without beginning or end. He had an infinite, incomprehensible being
before any part of the world was framed, and will remain the same still
when the world shall be no more. The soul, in viewing God, is enclosed between infiniteness
before and infiniteness behind, and which way soever it looketh it seeth infiniteness
round about it.
[2.] Immutable; as without beginning and end, so without any change:
Ps. cii. 25-27, ‘Of old thou hast kid the foundation of the earth, and the heavens
are the work of thy hands: they shall perish, but thou shalt endure, yea, all of
them shall wax old like a garment; as a vesture shalt thou change them, and they
shall be changed: but thou art the same, and thy years shall have no end.’ God from
the mount of eternity beholdeth all the successions and changes of the creature;
but he is not changed, his nature is one and the same from everlasting to everlasting.
We change every day; we are not that to-day which we were yesterday; we have left
some part of our life behind us, which is gone, and cannot be recovered; and our
duration lesseneth every day; but God abideth for ever one and the same, though
all things be in continual flux and motion about him.
2. Now, that God is eternal I shall prove by scripture and reason.
[1.] By scripture: Gen. xxi. 33, ‘Abraham called there on the name of the Lord, the everlasting God.’ The gods of the nations
were upstart gods, but lately found out and soon destroyed; but he is the eternal
God, who ever was, and is, and ever will be: Job xxxvi. 26, ‘Behold, God is great,
and we know him not, neither can the number of his years be searched out.’ He speaketh
of God’s eternity in such terms as man is capable of; for God’s being is not to
be measured by days and years, but so we express it for our understanding, for his
duration is far above our reach and capacity. So Isa. lvii. 15, God is said to ‘inhabit
eternity.’ Thus the scripture propounds God’s eternity as matter of our faith, reverence,
and admiration.
[2.] By reason, because the perfection of the first cause requireth
that his duration should be without beginning or ending, or, which is all one, eternal.
He is Jehovah, that hath his being from himself, and all other things have their
being after him and from him. Some thing must be eternal, or else there would be
nothing made. It is certain that if there had been a time when nothing was, there
never would be anything, for something cannot come out of nothing; therefore we
must stop in some first Cause and eternal being.
3. That eternity belongeth to God is to be seen in all his attributes;
for if God be eternal, his wisdom, power, and goodness are eternal also.
[1.] His wisdom is eternal, for all things are present to the
knowledge of God. Things come to our knowledge successively, some before, and some
after. We see and know things according to their duration and existence. We compute
by days and years, yesterday, to-morrow, last year, and next year. One generation
passeth and another cometh, but in God’s understanding there is no succession of
before and after: ‘Known to God are all his works from the beginning,’ Acts xv.
18. God, that doth all things in time, knew them all before time, otherwise his
knowledge was not infinite and eternal; they are all present to his understanding.
Hence is that expression: 2 Peter iii. 8, ‘One day is with the Lord as a thousand
years, and a thousand years as one day.’ All those differences of duration, which
to the creatures are longer or shorter, are all alike to God; for all
things are constantly present to God, and under his view and prospect. Indeed the
Lord is pleased to condescend to our shallow capacities, and to give us leave to
express his duration in our own terms, whilst he calleth himself ‘Yesterday, to-day,
and for ever,’ Heb. xiii. 8; and Rev. i. 4, ‘From him which is, which was, and which
is to come.’ Yet in proper speaking, God always is. I am is his name; and all things
to him are present, either past, present, or to come. Time hath no succession to
him: he beholdeth at once what is not at once, but at several times; there is nothing
past to him, to come to him, but all present. He knoweth the end of all things before
he giveth them a beginning.
[2.] His power is eternal; therefore it is said, Rom. i. 20, that
his eternal power and godhead is clearly understood from the creation of the world,
and seen in the things that are made. How else could so many things be educed out
of nothing, and still kept from returning into their original nothing, if there
were not an infinite and eternal power then and still at work? So Isa. xxvi. 4,
‘Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength.’
We may depend upon him, for his arm is never dried up, nor doth his strength fail;
there is no wrinkle upon the brow of eternity. God is where he was at first; he
continueth for ever a God of infinite power, able to save those that trust in him.
[3.] His goodness and mercy are eternal: Ps. cxxxvi., it is often
repeated, ‘For the mercy of the Lord endureth for ever.’ It is true a parte ante
his mercy did not begin of late, but was towards us before we or the world were;
from all eternity we were thought upon, that he might do us good himself. It is
said, ‘With an everlasting love have I loved thee, and therefore with loving-kindness
I have drawn thee,’ Jer. xxxi. 3. Whomsoever God draweth to himself in time, he
loved them before all time. And a parte post it holdeth good; his love and affection
continueth the same, and shall do for ever; he is not weary of doing good, nor is
his mercy spent. You have both, Ps. ciii. 17, ‘The mercy of the Lord is from everlasting
to everlasting upon them that fear him.’ The mercy was decreed and prepared before
the beginning of the world, and we shall have the fruits and effects of it when
the world shall be no more. It was from everlasting; for God, foreseeing the fall
of Adam, provided us a remedy in Christ; and having all lapsed in his prospect and
view, did out of his free love choose some, whilst others are passed by, to life
and salvation by Christ. That God did from eternity decree and purpose this is manifest,
because he doth in time effect it, otherwise he should not ‘work all things according
to the counsel of his will,’ Eph. i. 11, or else his will would be mutable, willing
that in time which he willed not from eternity; whereas in him there is no variableness
or shadow of turning. And that his mercy is to everlasting appeareth because he
doth in time convert and sanctify them, and so bring them to glory and blessedness;
for the eternal God will make his people eternally happy with himself.
4. That God showeth himself as an eternal being, both as a governor
and benefactor.
[1.] As a governor. His eternity is seen in his government, in
threatening eternal misery to the wicked, and appointing eternal
happiness to the godly: Mat. xxv. 46, ‘These shall go away into ever lasting punishment,
and the righteous into life everlasting.’ The joys of the blessed are everlasting;
there shall never be a change of nor interruption in their happiness, but after
millions of years they are to continue in this life as if it were the first moment.
Thy crown will be thy crown for ever; thy kingdom thy kingdom for ever; this glory
will be thy glory for ever; thy God will be thy God, and thy Christ, for ever. We
affect the continuance of this life, though it be a life of pain and misery: ‘Skin
for skin, and all a man hath, he will give for his life.’ Oh, how much more valuable
should this eternal life be, which is a life of uninterrupted joy and felicity!
On the other side, the punishment is everlasting, the loss is eternal, the wicked
are everlastingly deprived of the favour of God. The disciples wept when Paul said,
‘Ye shall see my face no more.’ Oh, how much more terrible will it be to be banished
everlastingly out of God’s presence! Mat. xxv. 41. Besides, the pain will be eternal,
as well as the loss. This worm never dieth, this fire shall never be quenched, Mark
ix. 44. Neither heaven nor hell hath any period or end, either of them are eternal.
Now this way God ruleth and governeth the creature, as becoming his infinite and
eternal majesty. The laws of kings and parliaments can reach no further than some
temporal punishment; their highest pain is the killing of the body; their highest
reward is some vanishing and fading honour, or perishing riches; but God’s law concerneth
our everlasting estate, our eternal well or ill-being; eternal life or eternal death
is wrapped up in these commandments. These are rewards suitable to the eternal majesty
of the lawgiver; and if thou do evil there is an eternal loss of heaven, and an
eternal sense of the wrath of God. If you believe and obey the gospel there is eternal
salvation provided for you; for Christ is ‘the author of eternal salvation unto
all them that obey him,’ Heb. v. 9.
[2.] As a benefactor he showeth himself also an eternal being.
There is a double beneficial goodness of God—common and special. His common goodness
runneth in the channel of creation and common providence; his special goodness in
the channel of redemption and renovation by Christ.
(1.) He is a benefactor to all men; he hath given them an immortal
spirit that shall abide for evermore: Eccles. xii. 7, ‘The dust shall return to
the earth as it was, and the spirit to God that gave it.’ There is an immortal soul
that dwelleth in a mortal body. The body was made of corruptible principles, was
dust in its composition. It is true, God can annihilate it; but the soul, as it
is a spirit, hath no corruptible principles in it; it is a thing that cannot be
killed or destroyed by any created power. Now this divine spark, which cannot be
quenched, is a pledge and effect of God’s eternity; for he that giveth immortality
certainly is immortal himself: nothing can give what it hath not. And besides, because
our souls are immersed and sunk into matter, and forget their divine original, therefore
God by the blessings of his providence seeks to raise them up to look after this
supreme and spiritual being, and giveth us all kind of comforts and mercies, whose
creatures we are, ‘that we may seek the Lord, if haply we may feel after him, and find him,’ Acts xvii. 27; that we may
own him as the first cause or father of lights, by whom this spark was kindled in
us; or seek him as the chief good, in whom alone this rest less soul of ours can
find contentment and satisfaction.
(2.) He is a benefactor in a way of grace and recovery by Christ.
This also sets forth his eternity. The first rise and bottom cause of all this grace
and favour that stirred and set all the causes on work which concurred to it, was
God’s everlasting love, John iii. 16. And Christ saith, Prov. viii. 31, ‘I was set
up from everlasting;’ and this ‘grace was given us in Christ before the world began,’
2 Tim. i. 9. Before the foundation of the world was laid this business was transacted
with Christ for our benefit. And then the way how it was brought about, it was by
an everlasting redemption, Heb. ix. 12, of an eternal force, value, and efficacy.
And the grace wrought in us; it is called ‘incorruptible seed,’ 1 Peter i. 23. There
is an eternal principle in our hearts, and that is the reason why a believer is
so often said to have eternal life abiding in him, because of the beginning, seed,
and principle of it that is sown in his heart; and the comfort and fruit of it that
we have here is called ‘everlasting consolation,’ 2 Thes. ii. 16, ‘He hath loved
us, and given us everlasting consolation, and good hope, through grace.’ It is not
bottomed on any poor fading thing, but on matters of an eternal duration; the happiness
itself is the eternal fruition of the ever-blessed God: 1 Thes. iv. 17, ‘We shall
be ever with the Lord.’ So that we are made eternal also both in body and soul;
whence you see how abundantly God discovereth his eternal being, in all his gifts
and graces by Christ.
5. When the creatures are spoken of as eternal, it must be understood;
it is a communicated, dependent, half eternity, and so no derogation to this perfection
which is proper to God.
[1.] It is communicated to us, for originally God only hath immortality,
1 Tim. vi. 16. We have it by derivation, God hath it originally in himself and from
himself. God dispenseth and measureth out the duration and continuance of all other
things, their races and stages, when they shall begin and when they shall end. And
that immortality which the angels and the souls of men have is ascribed to us by
participation; we have it from God, because he was pleased to give it to us.
[2.] It is a dependent eternity, for every moment we depend upon
God; if he take away his Spirit we are gone, man or angel. We assert the immortality
of the soul because it hath not the principles of corruption in it as the body hath;
but yet we cannot, must not cut off the dependence upon the first cause and fountain
of being. In his hand is the breath of all living, and he is often called ‘the God
of your life,’ and ‘the God of the spirits of all flesh.’
[3.] It is but a half eternity: we sometimes were not, God is
from everlasting to everlasting; but we are appointed to eternal life, and time
was when we lay in the womb of nothing. We are but of yesterday, poor upstarts,
that had but an existence and a new being given us of God; if he will lengthen it
out, and continue it to all eternity, it is not such an eternity as he hath, but
a half eternity; not an eternity without beginning, but only without ending.
6. This eternity of God is not seriously and sufficiently enough
thought of and improved, till it lessen all other things in our opinion and estimation
of them and affection to them. Two things should especially be lessened—the time
we spend in the world, and the things that we enjoy in the world.
[1.] The time we spend in the world. Alas! what is this to God’s
eternity! Ps. xxxix. 5, ‘Behold, thou hast made my days as an handbreadth, and mine
age is nothing before thee.’ Whether our days be spent in prosperity or adversity
they are but short, a hand-breadth, a mere nothing, compared with God’s eternity:
Ps. ex. 4, ‘A thousand years in thy sight are but as yesterday when it is past,
or as a watch in the night.’ A thousand years, compared to eternity, are but as
a drop spilt and left in the ocean, or as time insensibly past over in sleep. Forty,
fifty, or seventy years seemeth a great time with us; yet with God, who is infinite,
ten thousand years is no considerable space, but a very short and small duration.
[2.] As time, so the things of the world: 2 Cor. iv. 18, ‘The
things which are seen are temporal, but the things which are not seen are eternal.’
They are short as to continuance and use. As to continuance, he calleth the honours
and delight of Pharaoh’s court, Heb. xi. 25, ‘The pleasures of sin for a season.’
Whatsoever is temporal a man may see the end of it. Be it evil: a man in the deep
waters is not discouraged as long as he can see banks; but in eternity there are
neither banks nor bottom. If good: Ps. cxix. 96, ‘I have seen an end of all perfection.’
The most shining glory will shortly be burnt out to a snuff; it wastes every day.
Eternity maketh good things infinitely good, and evil things infinitely evil. If
it be temporal, whatever paineth us is but a flea-bite to eternal torments. Whatever
pleaseth or delights, it is but a may-game to eternal joys. So for use too, it is
but for a season, Deut. xxiii. 24; the law gave an indulgence to eat of his neighbours’
grapes for refreshment; ‘But thou shalt not put any in thy vessel:’ 1 Tim. vi. 7,
‘For we brought nothing into this world, and it is certain we can carry nothing
out.’ The manna was useful and refreshing when used in the day, but if kept all
night it perished and was useless; it was useful in the wilderness, but ceased when
they came to Canaan.
The uses are many.
Use 1. First, Comfort to the godly, for their own particular.
He is an eternal God that ordereth and guideth all things, that he may bring them
to their eternal felicity, and will in time admit them into it: Ps. xlviii. 14,
‘For this God is our God for ever and ever, and he will be our guide even unto death.’
After death he will be their God still; death doth not put an end to this relation;
for God is Abraham’s God when he is dead, Mat. xxii. 32. God is the same still,
both in himself and to those that believe in him: he will constantly guide them
all the days of their life, and after death receive us to the ever lasting enjoyment
of himself, and revive our dust. Oh, what a blessedness is this, to have an interest
in such an eternal God! Secondly, As to the community and society to which they
do belong. God’s eternity is the church’s stability; and so it is urged in scripture:
Mal. iii. 6, ‘For I am the Lord; I change not: therefore ye sons of Jacob are not consumed;’ Ps. cii. 27, 28, ‘Thou art the same,
and thy years shall have no end; the children of thy servants shall continue.’ So
when the flourishing of the wicked is spoken of, when they spring as grass: Ps.
xcii. 8, ‘But thou, O Lord, art most high for evermore.’ If they be high, God is higher,
and they are but upstarts to him; their power is of a late rise and short continuance.
So Ps. xciii. 2, ‘Thy throne is established of old; thou art from everlasting.’
God’s throne is as eternal as his being. So Lam. iii. 17, ‘Thou, O Lord, remainest
for ever, and thy throne from generation to generation.’ Is the life of thy enemies
long? God endureth for ever. Is their power great? It is but dependent. God had
power before them, and will have power when they shall be no more.
Use 2. Terror to the wicked: Heb. x. 31, ‘It is a fearful thing
to fall into the hands of the living God.’ They may outlive other enemies, but they
cannot outlive God, who abideth for ever, to avenge his quarrel against them. And
judge you if his controversy against them be not just, since they are such impious
fools and brutes as that they prefer the creature before the creator, and choose
temporal things rather than everlasting, and prefer earth before heaven, and the
satisfaction of their bodily lusts before the saving of their souls. Can you blame
God of any injustice in dooming them to everlasting misery? What part of the punishment
would you have relaxed? the loss, or the pain? The loss is double—of God’s favour
or their natural comforts. Would you have God admit those to the sight and everlasting
fruition of him self who never cared for him? Or return again to their natural comforts,
that they may eternally run riot with them, or abuse them to an occasion of the
flesh? Or is it the pain? Would you have God take off that when the sin and impenitent
obstinacy doth still continue, since they preferred a temporal good before that
which is eternal, and would ‘sell their birthright for one morsel of meat’? Heb.
xii. 16. How just is it for God to make them everlastingly to lie under the fruits
and effects of their own evil choice!
Use 3. To press us to seek after the everlasting fruition of this
blessed and ever-glorious God, because many live as if they had never heard of things
eternal; most live as if they did not believe any such thing; the best do not improve
those things as they ought: therefore I shall a little insist upon a quickening
exhortation, to stir you up to seek an eternal happiness in God.
1. As we are reasonable creatures, we were made for eternity;
for God hath given us an immortal spirit, and there is no proportion between an
immortal soul and temporal things. It cannot be content with anything that shall
have an end, for then we may survive our happiness. If we had souls that would perish,
it would be more excusable to look after things that perish. What will you do when
your souls shall be turned out of doors, when ye fail? Luke xvi. 9. To what region
will the poor, shiftless, harbourless soul betake itself when you die? All your
thoughts that concern the present world perish; and if you did perish too, it were
no such great matter. But you shall live; and what will you have to comfort yourselves
if you have not an interest in the eternal God? In whose hands will you be if you
have slighted him while you were upon earth, and the eternal happiness he offereth to us, and could not find enough in God and his eternal
salvation to take off your hearts from the pleasures and vanities of the world?
Can you expect that he will favour you and be kind to you?
2. Eternity is made known to us Christians, and clearly set before
us in the doctrine of the gospel: 2 Tim. i. 10, ‘He hath brought life and immortality
to light through the gospel.’ Nature hath but guesses at it, the law but shadows;
but here it is clearly, certainly, and fully revealed. You know that you have an
eternal God to please, and an infinite and eternal reward to expect. The whole drift
of our religion is to call us off from time to eternity, from this world to a better.
Christ came not to settle us here in a state of prosperity, nor to make this world
our rest and portion, but to draw us up to God and heaven.
3. The same religion showeth that we are already involved in an
eternal misery, and stand under a sentence binding us over to the curse and everlasting
wrath of God: John iii. 18, ‘He that believeth not is condemned already: and this
is the condemnation, that light is come into the world, and men love darkness more
than light, because their deeds are evil.’ God hath offered life and immortality
to them who have so miserably lost it, and involved their souls in eternal death.
Therefore, if we know what it is to be liable to the wrath of an eternal God, and
to be interested in the hopes of eternal glory, we should awaken and be more serious
in a business of such concernment.
4. You will shortly be summoned to give an account, Luke xvi.
2. You have received so much from me, such riches, honours, parts, sufficiencies,
such invitations to draw you home to me, what will you answer? Nay; there is not
only a little time between you and judgment, but a little time between you and execution;
nothing but the slender thread of a frail life, which is soon fretted asunder. And
will you, can you sleep in sin so near eternity, and laugh and dance over the brink
of hell? You cannot soon enough flee from wrath to come.
5. Consider what poor deluded wretches, who are in that everlasting
estate, would give, if they might be trusted with a little time again, that they
might provide for eternity. How happy would they think themselves if God would but
try them once more! If careless creatures would but anticipate the thoughts of another
world, how soon would they discern their mistake! How miserably will you bewail
yourselves when you have lost eternity for poor temporal trifles! What comfort will
it be to you that you have been merry here, lived in pomp and ease, when you must
endure the wrath of God for evermore, and wish for any allay of your torments? Luke
xvi. 24, ‘Father Abraham, have mercy on ‘me, and send Lazarus, that he may dip the
tip of his finger in water, and cool my tongue, for I am tormented in this flame.’
It is better to believe than try; provide against it, than try.
6. If you be Christians indeed, you have not the spirit of this
world. Christianity, as it is acted by us, is but the exercise of faith, hope, and
love. Now, the eternal fruition of God is the matter that all these graces are conversant
about. Faith believeth that there is an eternal being, and that our happiness lieth
in the fruition of him, Heb. xi. 6. Love is that which levelleth and directeth all
our actions to this blessed end, that we may see God and enjoy him as our portion
and felicity: Ps. lxxiii. 25, ‘Whom have I in heaven but thee? and there is none
upon earth I desire beside thee.’ Our desires are after him, our
delights in him; it is our work to please him, our happiness to enjoy him. The truth
of his eternal being is the object of our faith; so the apprehension of him as our
chief good and felicity is the object of our love, so as he is capable of being
enjoyed; and our participated eternity is the object of our faith: this is the end
of all our desires and labours, and the expectation of this fortifieth us against
all the difficulties of our pilgrimage, and so directeth us what to mind, be, and
do: 2 Cor. v. 9, ‘Therefore we labour, that, whether present or absent, we may be
accepted of the Lord.’
Directions what we shall do.
Direct. 1. Meditate often and seriously of eternity. There is
a great deal of profit gotten by this meditation; nothing doth more promote the
great ends of the gospel than this meditation.
1. For Christ. Nothing makes Christ precious but serious thoughts
of eternity, he being the only means to deliver us from wrath to come, which is
the great evil of the other state, and procure for us the eternal enjoyment of God,
which is the good of that estate: Ps. lxxxiv. 11, ‘He is a sun and a shield, and
no good thing will he withhold from them that live uprightly.’ You can make a shift
without Christ in this world, you are by ordinary means well provided against the
evils of this life, and well fortified with the good things thereof; but in death,
Christ will be to thee gain and advantage.
2. It would promote the great change. What will make a proud man
humble, a vain man serious, a covetous worldling heavenly, a wicked man a good man?
Let him think of eternity, where only the humble, the heavenly, are favoured and
accepted, 2 Cor. iii. 11.
3. What would check temptations, either from the pleasures,
riches, or honours of the world? These are not eternal riches, nor eternal pleasures,
nor eternal honours; transitory things are not our business, nor our scope, Heb.
xi. 25.
4. What would quicken diligence, and put life into our endeavours
but the meditation of eternity? Everything should be laboured for that hath an everlastingness
in it; the travail of your souls should be laid out upon those things: Isa. lv.
2, ‘Wherefore do you spend your money for that which is not bread, and your labour
for that which satisfies not?’ So John vi. 27, ‘Labour not for the meat that perisheth,
but that which endureth to life everlasting.’ Surely serious diligence is necessary.
Shall I trifle away that time which I am to improve for eternity?
Direct. 2. Let the enjoyment of an eternal God be your end and
scope: 2 Cor. iv. 18, ‘While we look not to things which are seen, but to things
that are not seen; for the things which are seen are temporal, but the things which
are not seen are eternal.’ When you have set eternal things before you, then make
your choice. On the one side there are eternal joys, on the other eternal torments.
Now vain pleasures lead to the one, solid godliness to the other. By the neglect
of God you run the hazard of a miserable eternity. By the choice of God for your
Lord and portion, you get an interest in a blessed eternity: only let me warn you—
1. To choose end and means together: Mat. vii. 13, 14, ‘Enter ye in at the strait gate; for wide is the gate and broad is the way
that leadeth to destruction, and many there be that go in thereat. Because strait
is the gate, and narrow is the way that leadeth to life, and few there be that find
it.’ They must be coupled; both quicken each other, the intention of the end quickens
to a diligent pursuit and an earnest use of means; and the use of means will sooner
give you to understand what your condition will be than a bare reflection upon the
end.
2. Do not confound principal and subordinate means, so as one
should jostle out the other. The primary means of going to the Father is Christ:
John xiv. 6, ‘Jesus saith unto him, I am the way, and the truth, and the life: no
man cometh to the Father but by me.’ The secondary means is holiness: Heb. xii.
14, ‘Without holiness no man shall see the Lord.’
Direct. 3. Be resolvedly true to your end, which is the enjoyment
of God, and that will quicken you the more, and direct you; for the end is both
our measure and our motive. In short, do all things from eternal principles to eternal
ends. The eternal principle is the grace of the Spirit; the eternal end is the pleasing,
glorifying, and enjoying of God: Phil. i. 11, ‘Being filled with the fruits of righteousness,
which are by Jesus Christ unto the praise and glory of God.’ Actions carried on
from eternal principles, according to an eternal rule, for an eternal end, cannot
miscarry.
SERMON XCIV.
Thy word is settled in heaven.—Ver. 89.
THIS will bear two senses—(1.) Relating to God’s decree, made
in heaven; (2.) An emblem of its constancy, is in heaven.
1. It may be referred to God’s decree, ‘Thy word is settled in
heaven,’ in thy mind and will. The words of temporal kings are on earth, and therefore
their laws and edicts are subject to many changes, and are often revoked and altered,
either by themselves or by their successors; but the word of God is above all changes
and alterations, as being decreed in heaven. It is preached on earth, believed on
earth, fulfilled on earth; but decreed in heaven, fixed and settled there by God’s
unalterable purpose and will.
2. That in heaven there is an emblem of it. It is usual in scripture
to set forth the stability and constancy of God’s word by this similitude; as Ps.
lxxxix. 2, ‘Mercy shall be built up for ever, thy faithfulness hast thou established
in the very heavens.’ So when it is compared with the covenant of day and night:
Jer. xxxiii. 20, 21, ‘Thus saith the Lord, If ye can break my covenant of the day,
and my covenant of the night, that there should not be day and night in their seasons;
then may also my covenant be broken with David my servant.’ So Jer. xxxi. 35-37.
This sense I incline to, because in the next verse it is compared with the stability
of the earth. Well, then, his word is settled in heaven, partly because the heavens
stand fast by the same word by which they were first made: Gen. i. 3, 6, ‘And God
said, Let there be light, and there was light; Let there be a firmament in the midst
of the waters, and divide the waters from the waters; and it was so.’ So Midrash
Tillim. And partly because the being and order of heaven showeth the settledness
of God’s word, as the heavens were created and settled in a course, which they constantly
observe in their motions; and this duration and equability in the motion is so exact,
that men can foresee eclipses long before they happen; therefore the Psalmist saith,
Ps. cxiv. 19, ‘The sun knoweth his going down;’ that is, ‘keepeth so to the just
points of his compass as if he were an intelligent agent, and knew the exact time
when to set and rise. Now when we lift up our eyes to heaven, and see how punctually
and exactly the order is observed which was once settled by God’s will; even from
the beginning of the world to this day no remarkable change hath been observed;
the heavenly bodies keep their tenor and course, and by their constant motions distribute
their light and influence to the world, and this from their first creation, and
all because he hath said, It shall be so; in the strength of his word they abide.
This continuance of the heavens showeth the permanency of his word.
Doct. That God’s word is of an eternal truth and immutable constancy.
By his word is principally meant the gospel covenant. It is said
by the prophet Isaiah, chap xl. 8, ‘The grass withereth, and the flower fadeth,
but the word of our God shall stand for ever.’ And the apostle Peter, quoting and
improving the same place, saith, ‘The word of God is the gospel preached unto you,’
1 Peter i. 24, 25. And more especially the promise of eternal life; for that is
opposite to the fading glory of the present life, and is the eternal effect of the
word of God abiding in our hearts. When all other things fade and decay, this blessed
estate, offered in and conveyed by the gospel, will not fail us.
1. I shall give you the reasons.
2. The emblem and representation.
3. The profit and usefulness of this meditation.
First, The reasons. In every promise, that it be certain and firm,
three things are required:—
1. That it may be made seriously and heartily, with a purpose
to perform it.
2. That he that hath promised continue in his purpose without
change of mind.
3. That it be in the power of him that promiseth to perform what
he hath so promised. Now of all these things there can be no doubt
[1.] Certainly God meaneth as he speaketh, when he promiseth to
give eternal life to those that believe and obey the gospel. There is no question
but he is so minded, when he hath written a book to assure the world of it; for
what need God to court the creature with an imaginary happiness, or to tell them
of a glorious estate which he never meant to bestow upon them? Yea, why should
Amen, the faithful witness, come from heaven further to assure us of it by his doctrine,
die the death to purchase it for us, and afterward rise again, and enter into that happiness which he spake of, ‘That our faith
and hope may be in God?’ 1 Peter i. 21. Why should he, as soon as he was ascended,
give gifts unto men, send forth messengers into the world to preach this doctrine,
and give notice, of this blessed estate to he had on these terms, and attest it
by divers signs and wonders, partly to alarm the drowsy world to regard it, and
assure the incredulous world of the truth of this salvation? Heb. ii. 3, 4. Not
to believe that God is serious in all this, is to make him a liar indeed, yea, to
establish a lie and falsehood with great solemnity.
[2.] That God doth continue his purpose is beyond doubt, if we
consider his eternal and unchangeable nature: Mal. iii. 6, ‘For I am the Lord; I
change not: therefore ye sons of Jacob are not consumed:’ and James i. 17, ‘With
him is neither variableness nor show of turning.’ And what should alter his purpose?
Doth he meet with anything that he foresaw not, and knew not before? God doth never
repent, and call back his grant, that he hath by this act of grace insured eternal
happiness to the saints on such terms: 1 Sam. xv. 29, ‘For the strength of Israel
will not lie nor repent; for he is not a man, that he should repent;’ Ps. ex. 4,
‘I have sworn, and will not repent: thou art a priest for ever, after the order
of Melchisedeck.’ Christ is instated in full power of entertaining and blessing
his faithful servants, which shall never be retracted. To take off all doubt, he
hath given us double assurance—his word and his oath: Heb. vi. 17, 18, ‘God being
willing more abundantly to show to the heirs of promise the immutability of his
counsel, confirmed it by an oath; that by two immutable things, wherein ii was impossible
for God to lie, we might have strong consolation who have fled for refuge,’ &c.
God hath ever been tender of his word; above all that is famed or believed of God,
this is most conspicuous: Ps. cxxxviii. 2, ‘Thou hast magnified thy word above
all thy name.’ Now this needed not, for an oath is interposed in a doubtful matter;
but it showeth God’s extra ordinary care for our satisfaction; his good-will is
seen in the promise, his solicitude in the oath. In short, God would never be so
fast bound, but that he doth continue his purpose.
[3.] That he is able to perform it: Mat. xix. 26, ‘With God all
things are possible;’ Rom. iv. 21, ‘Being fully persuaded that what God had promised
he was able to perform:’ Phil. iii. 21, ‘According to the working whereby he is
able even to subdue all things to himself.’ He is able to find out a way whereby
sinners may be reconciled, sanctified, subdued by his Spirit; whereby his interests
may be preserved in them against the assaults of the devil, the world, and the flesh;
finally, able to raise our bodies after eaten out by worms and turned into dust.
Matters of faith being chiefly or mainly future and to come, and difficult to be
performed, therefore an express belief of God’s power is necessary. To convert such
an obstinate, and to sanctify such a sinful creature, and to raise the dead, are
no slight things.
Secondly, The emblem of this immutable constancy is settled in
the heavens; it is not measured by the floating estate of things here upon earth,
but by the perfection of the heavens, which are free from all changes and chances.
1. They are fit emblems of the stability of the word, for they
continue to be what his word once made them to be. There is no jostling
among the stars, but all obey God’s word and law: Ps. cxlviii. 4-6, ‘Praise him,
ye heavens of heavens, and waters that be above the heavens: let them praise the
name of the Lord, for he commanded, and they were created: he hath also established
them for ever and ever; he hath made a decree which shall not pass.’ So that when
a believer looketh up to heaven, there he seeth the book of the creatures opened,
wherein he beholdeth God’s constancy and certainty written in indelible characters.
God’s powerful voice did first separate the waters from the waters, and those celestial
bodies move in that order wherein God hath set them. Now is not this a help to us,
when we open the book of scriptures, and compare the one with the other, how the
stated course of nature, and the stated course of grace, agree with his power? For
as long as you trust God’s word you can never fail, for both heaven and earth are
sustained by it: Heb. i. 3, ‘He upholdeth all things by the word of his power.’
All is easy to God, for he preserveth the heavens in that estate wherein they are
governed, and can preserve his people in the most difficult cases.
2. God’s constancy and truth doth appear in the heavens also;
there is a witness there of his eternal truth; for when he had once said, ‘Let there
be heavens,’ &c., they presently were, and ever since have kept one constant tenor
and course. Yea, heaven shall sooner fail than God’s word fail; he will not retract
what he hath once said; and therefore his word is more firm and stable than the
frame of heaven and earth: Mat. v. 18, ‘Till heaven and earth pass, not one jot
or tittle shall pass from the law till all be fulfilled;’ Mat. xxiv. 35, ‘Heaven
and earth shall pass away, but my words shall not pass away.’ So that God’s word
is more stable than heaven and earth.
Thirdly, The profit of this meditation.
1. That we may set the sureness of this word against the diffidence
and distrustfulness of our own hearts: Luke xxiv. 25, ‘Slow of heart to believe.’
Though God hath so firmly bound himself to the creature by his own word, yet the
promise to us seemeth doubtful and uncertain, especially when men are clouded with
troubles and temptations; for we look only to present sense, and would not be put
on any trial. Now it is comfortable to remember that the order and course of nature
is not so settled as the grace of the covenant is: let it have its course, resolved
and patient obedience will at length end in eternal happiness; and therefore we
should build surely upon a firm foundation, that we may not ‘stagger through unbelief,
but give glory to God,’ Rom. iv. 20.
2. To comfort us when our hopes are delayed. In due time the promise
cannot want the effect, Heb. vi. 12. There will be day and night, summer and winter,
in their season; therefore as in the night we wait for day, and in the winter for
summer, so must we wait for our eternal consolation.
3. To support us against the various changes in the state of worldly
things. Many things fall out in this world that breed trouble in us, therefore if
we should only look to the present state of things, our hearts would float up and
down; but we must look to the immutable constancy of God’s word, that is a sure
rock for the anchor of hope to take hold on. There is a sure rule to walk by, sure promises to
build upon, if we would be everlastingly happy. There are ‘the sure mercies of David,’
Isa. lv. 3. The changes of this world perplex our faith; therefore we should not
look to the instability of things below, wherein there are continual vicissitudes,
but to the sure covenant.
4. Not only when our hopes are delayed and obscured by the changes
and chances of this world, but contradicted by contrary appearances; God seemeth
to cast us off, to have no pleasure in us. Now to bear up our faith in the hardest
condition, that we may say, Job xiii. 15, ‘Though he slay me, yet will I trust in
him,’ and believe in hope against hope, we should remember the settledness and constancy
of his word. The promises stand firm in heaven, when they seem to fail on earth.
God may cover himself with frowns, and his dispensations may seem contrary to his
intention; as Joseph spake roughly to his brethren, when he meant to discover himself
to them, or as Christ dealt with the woman of Canaan, Mat. xv. But when there seemeth
to be such a contradiction between the word and works of God, when his voice is
sweet like Jacob’s, and his hand rough like Esau’s, we must remember that the smart
rod is consistent with covenant love, Ps. lxxxix. 32. And we must not interpret
the promise of God by his providential dealing with us, but rather his dealing by
his promises; his promise being as the light part of the cloud, and his dealing
as the dark part of it. God is fulfilling promises by hard dispensations, and sharp
afflictions belong to his faithfulness, Ps. cxix. 75. Many times that is best for
us, not what we think best, but what God thinks best. The buffetings of Satan and
oppositions of the world may be most wholesome to us, though not most pleasing to
the flesh.
5. To wean us from the fading vanities of the world, Isa. xl.
8, and 1 Peter i. 24. There is nothing firm and lasting in this world till we lift
up our eyes to heaven, and seek an happiness in the promises, 1 John ii. 17. Our
happiness lieth not in the present life, but in the everlasting enjoyment of God:
in the covenant all is settled and sure, but in the world all is unstable and uncertain.
God’s covenant provideth for us eternal joy and bliss.
Use 1. To show what contrary and different conclusions the carnal
and spiritual will draw from the same principles. The scoffers said, 2 Peter iii.
4, ‘Where is the promise of his coming? for since the fathers fell asleep, all things
continue as they were from the beginning of the creation.’ Because the whole frame
of nature had kept one constant tenour and course, they plead for the eternity of
the world and the falsehood of the promises. Now David reasoneth quite the contrary
way. They see the mercy of God, that the things of nature keep ordinarily one constant
course, and are not terrified with the frequent change thereof; yea, they are thereby
confirmed in the belief of the Lord’s constancy and faithfulness. But men in love
with their lusts make a woful use of this consideration, hardening themselves in
their conceit, that there shall never be a change, and so sin more securely. See
the like in other things: 1 Cor. vii. 29; 1 Cor. xv. 32; Jude 24; Rom. vi. 2; 2
Sam. vii. 2; with Hag. i. 2; 1 Sam. iii. 18; 2 Kings vi. 33.
Use 2. Whenever you look to heaven, remember that within you
have a God who hath fixed his residence and shown his glory there,
and made it the seat both of his mercy and justice. You have also there a Saviour,
who, after he had died for our sins, sat down at the right hand of majesty, to see
his promises accomplished, and by his word to subdue the whole world. There are
‘angels that fulfil his commandment, hearkening to the voice of his word,’ Ps. ciii.
21. There are glorified saints, who see God face to face, and dwell with him for
evermore, and came thither by the same covenant which is propounded to us as the
charter of our peace and hope. Without, we see the sun and moon and all the heavenly
bodies move in that fixed course and order wherein God hath set them; and will God
show his constancy in the course of nature, and be fickle and changeable in the
covenant of grace, wherein he hath disposed the order and method of his mercies?
Use 3. To cure our unbelief, by considering how God’s grace is
settled in the covenant, so as to leave no cause or occasion of doubting or suspecting
the truth and certainty of those blessings which he hath promised us; and shall
we live in jealousy, as if we were not upon such sure terms with God? If we transact
with another about certain benefits, the transaction may prove to no purpose, if
the matter about which we contract with them hath no being, or the terms be impossible,
or the conveyance be not firm and strong, so as to hold good in law. Now, none of
these can be imagined in our entering into covenant with God. For—
1. Eternal life is not a chimera, or a thing that hath no being.
You might run uncertainly, 1 Cor. ix. 24, if it were a dream or a well-devised fable.
No; it is the greatest reality in the world, Heb. iv. 9, we cannot be mistaken;
we see it before us in the promises so confirmed.
2. It is not upon impossible terms, but such as are performable
by the grace of God: Eph. ii. 8, ‘By grace ye are saved through faith, and that
not of yourselves, it is the gift of God.’ And the apostle telleth us, Rom. iv.
16, ‘It is of grace, that it may be sure to all the seed.’ It is grace maketh it
sure. God giveth what he requireth. There are conditions that concern making covenant
and keeping covenant. First, conditions for making covenant: Jer. xxiv. 7, ‘I will
give them an heart to know me, that I am the Lord;’ Ezek. xxxvi. 26, ‘A new heart
will I give you, and a new spirit will I bestow upon you.’ After this, for keeping
covenant: This is a covenant that keepeth us as well as we keep it: Jer. xxxii.
40, 41, ‘I will put my fear into their hearts, that they shall not depart from me;’
so Ezek. xxxvi. 27, there is a promise of influence, ‘I will put my spirit into
you, and cause you to walk in my statutes, and ye shall keep my judgments and do
them.’ This to prevent the danger of discovenanting.
3. Or that the conveyance be not strong and firm, so as to make
n plea in law; for it is as strongly confirmed as anything can be by God’s word
and oath, as before it is upon record in heaven among the ancient decrees of God.
It is written in the word for our comfort; yea, upon our hearts. It is sealed by
the blood of Christ, Heb. ix. 16, 17; sealed by the Spirit, Eph. i. 13. And therefore
the conveyance will bear a plea, both now in prayer, and hereafter before the tribunal
of God. We may show him his promises, plead the satisfaction of Christ,
as he pleadeth it in heaven, Heb. ix. 24. But where is there room for any doubt?
If any, it must be of your qualification; for on God’s part all is ordered and sure;
and there two things: First, That all the qualifications of the gospel must be evangelically
interpreted, not legally; not in absolute perfection, but prevalent degree, Mark
ix. 29, and Can. v. 2. Secondly, Your only way to obtain comfort is to make the
qualification more explicit: 1 John ii. 5, ‘Whosoever keepeth his word, in him verily
is the love of God perfected: hereby we know that we are in him;’ and 1 John iii.
19, ‘Hereby we know that we are of the truth.’
4. Let nothing that is uncertain keep you from this blessed and
sure covenant. All things without it are uncertain. Riches are uncertain, 1 Tim.
vi. 17. The like may be said of honours, they are slippery places; of friends, health,
life itself. Now, do not forsake your own mercies for lying vanities. Some vain
thing or other taketh us off from God and seeking his favour, which will certainly
prove a lie to you; therefore employ your time, care, and thoughts about these things.
5. If the covenant be settled, never expect to alter it, or model
it, and bring it down to your fancies and humours. It is God only that can prescribe
conditions and laws of commerce between us and him; man is not allowed to prescribe
the conditions, or treat about the making of them, but is only bound to submit to
what God was pleased to prescribe, and to fulfil the conditions without disputing.
They are not left free and indifferent for us to debate them, and modify, and mitigate,
and bring them down to our own liking and humour. We are to take hold, not to appoint,
Isa. lvi. 4, and Rom. x. 3; so that it bindeth our duty as well as assureth our
comfort. Our vote cometh too late to retract and alter God’s eternal decrees. What
would you have to be done for your freedom from hell and the wrath of God? Oh, that
God would alter those severe constitutions which he hath made, and not insist so
strictly on the self-denying duties required in the gospel covenant for the salvation
of sinners! You may as well ask that God should repeal the ordinances of nature,
turn night into day, and day into night for your sakes. But if the gospel covenant
were repealed, that you may be more secure, what then? In what a case are you then?
What will you hold by then? You have no hope if the gospel stand in force; but what
hope would you have if the gospel were abolished? Must the whole world be ruined
to establish your security and indulgence to sin? Oh! surely this gospel thus stated
hath more stability than the foundations of heaven and earth. Therefore, expect
nothing to be altered for thy sake. The gospel constitution was settled long before
thou wert born, and it is an unalterable decree, which cannot be reversed. All this
is spoken to confute them that look upon the gospel as true and to be believed,
till they meet with something which crosses them, and then they hope it is not so.
In short, God is true when he promises, true when he threatens, true when he commandeth.
Or thus, if the gospel covenant be false, thou has no ground of hope; if true, it
doometh licentious sinners to eternal destruction.
SERMON XCV.
Thy faithfulness is unto all generations: thou hast established the
earth, and it abideth.—Ver. 90.
THESE words contain a truth which is—(1.) Asserted; (2.) Represented
by a fit and lively emblem, thou hast established the earth, and it abideth. He
had before said, ‘Thy word is settled in the heavens:’ now he speaketh of it as
manifested in the earth. There the constancy of God’s promises was set forth by
the duration and equal motion of the heavenly bodies, now by the firmness and immovableness
of the earth. God’s powerful word and providence reacheth to the whole world, this
lower part here upon earth, as well as the upper part in heaven.
Doct. That in all ages God ever showed himself a true God, and
faithful in all his promises. It is here confirmed by experience, and represented
by an emblem.
1. God’s faithfulness relateth to some promise wherein he hath
engaged himself to his people: Heb. xi. 11, ‘She judged him faithful who had promised.’
It is his mercy to make promises, but it is his faithfulness and truth to fulfil
them. His truth is pawned with the creature till he discharge it, Micah vii. 20.
2. His truth dependeth upon his unchangeable nature, but it is
confirmed to us by experience. His unchangeable nature, Heb. vi. 18. If a promise
can be made out to be of God, we have no more reason to doubt of it than of the
nature and being of God. Yet, quoad nos, it is confirmed by experience: Ps. xviii.
30, ‘The word of the Lord is a tried word.’ We are led by sensible things, and what
hath been done doth assure us of what shall be done, or may be expected from God.
3. That therefore God hath been ever tender of his truth, that
the event may answer the promise, and we might know that God that hath been faithful,
and kept touch with the world hitherto, will not fail at last. The heathens ascribed
a double perfection to their gods—
ἀληθεύειν καὶ εὐργετεῖν. So the true God is
known by his mercy and his fidelity; he never failed to perform his part of the
covenant with any: Ps. cxxxviii. 2, ‘1 will praise thy name, for thy lovingkindness
and thy truth; for thou hast magnified thy word above all thy name.’ As he hath
made us admirable and great promises of giving his Son, and with him all things,
so he will certainly perform all to the utmost importance of them. The matter of
his word is mercy and loving-kindness, and in the performance thereof there is great
truth and fidelity; as he hath made great and excellent promises, so he performeth
them most punctually. So that in fulfilling his word, God will be known above all
that is named, or famed, or believed, or apprehended, and spoken of them. Here is
his great glory and excellency.
4. That the experience of all generations doth confirm God’s faithfulness
in his promises; for it is said in the text, ‘His faithfulness is unto all generations.’
In the Hebrew it is, ‘From generation to generation.’
The point may be amplified by two considerations:—
First, That some promises have been received by one generation,
and fulfilled in another.
Secondly, That the same common promises have been fulfilled to
the faithful in all ages.
First, That some promises have been received by one generation,
and fulfilled in another, when the matter so required; as, for instance, Israel’s
going out of Egypt: Gen. xv. 13, 14, ‘And he said unto Abraham, Know of a surety
that thy seed shall be a stranger in a land that is not theirs, and shall serve
them; and they shall afflict them four hundred years: and also that nation whom
they shall serve will I judge; and afterwards they shall come out with great substance.’
Compare now Exod. xii. 41, ‘and it came to pass at the end of the four hundred and
thirty years, even the self-same day it came to pass, that all the hosts of the
Lord went out from the land of Egypt.’ Thirty years were added, because of their
fathers dwelling in Canaan; but God kept touch to a day. So for the promise of the
Messiah and calling the Gentiles; that God fulfilled in due time, and sent a Saviour
into the world: Gal. iv. 4, ‘In the fulness of time God sent his son.’ When the
sceptre was gone from Judah, Gen. xlix. 10, when the crown was possessed by Herod,
a tributary and foreigner, during the Roman monarchy, which at length Christ should
utterly destroy. Dan. ii. 35, Nebuchadnezzar had a vision of an image of four different
metals, the head of gold, arms and breasts silver, belly and thighs brass, and the
feet part iron and clay. While he beheld the image, and surveyed it from head to
foot, he saw a stone hewn out of the mountain without hands, which stone smote the
image, not upon the head, breast, or belly, but upon the feet of iron and clay,
upon which it vanished away, and the stone became a great mountain, and filled the
whole earth. This vision Daniel expounded of four Gentile kingdoms, which should
succeed one another with great extent of dominion. The first of the Babylonians,
which then was; the second of the Medes and Persians; the third of the Grecians;
the fourth of the Romans, which subdued all the others, and because possessed of
the riches and glory of the former; during this last kingdom was the stone hewn
out of the mountain, and smote the iron feet. This stone was the kingdom of the
God of heaven, which Christ set up. But not to trouble you with mysteries and nice
debates, the apostle telleth us, Rom. xv. 8-10, ‘That Jesus Christ was a minister
of the circumcision for the truth of God, to confirm the promises made to the fathers:
and that the Gentiles might glorify God for his mercy; as it is written, For this
cause I will confess to thee among the Gentiles, and sing unto thy name. And again,
it is said, Rejoice, ye Gentiles.’ The event in all these cases afterwards did speak
for itself; so in all that is yet to come, we should depend upon the veracity of
God; as the calling of the Jews, the destruction of antichrist, a more ample effusion
of gifts on the church, together with a dilation of its borders; as the patriarchs
‘all died in faith:’ Heb. xi. 13, ‘Having not received the promises, but having
seen them afar off, were persuaded of them, and embraced them.’
Secondly, That the same common promises have been fulfilled to
the faithful in all ages; there is but one and the same way to
eternal life in necessary things, and the dispensations of God to every age are
still the same; and so in every generation the promises of God are still fulfilled
as if they were directed to that time only. God’s faithfulness hath been tried many
ways and at many times, but every age furnisheth examples of the truth of his promises.
From the beginning of the world to the end, God is ever fulfilling the scripture
in his providential government, which is double—external or internal.
[1.] External, in the deliverance of his people, the answers of
prayer, and manifold blessings vouchsafed to believers and their seed See Ps. xxii.
4, 5, ‘Our fathers trusted in thee; they trusted, and thou didst deliver them: they
cried unto thee, and were delivered: they trusted in thee, and were not confounded.’
The godly in former times trusted God, and trusted constantly in their troubles,
and in their trusting they cried, and did never seek God in vain; which should support
us in waiting upon God, and to depend on his mercy and fidelity; for they that place
their full affiance in God, and seek his help by constant and importunate addresses,
shall never be put to shame.
[2.] Internal, in conversion to God, the comforts of his Spirit,
establishment of the soul in the hopes of the gospel, as to the pardon of sins and
eternal life. Certainly God, that hath blessed the word throughout many successions
of ages, to the converting and comforting of many souls, showeth that we may depend
upon the covenant for pardon and eternal life. How many have found comfort by the
promises! Now, as the apostle speaketh of Abraham, ‘It was not written for himself
alone, but us also,’ Rom. iv. 23, 24; so these comforts were not dispensed for their
sake alone, but for our benefit, that we might be comforted of God; having the same
God, the same Redeemer, the same covenant and promises, and the same Spirit to apply
all unto us. If they looked to God and were comforted, why should not we? His faithfulness
is to all generations; he is alike to believers, as they be alike to him: Rom. iii.
22, ‘There is no difference.’
5. That the experience of God’s faithfulness in former ages is
of use to those that follow and succeed, to assure them of God’s faithfulness; for
God’s wonderful and gracious works were never intended merely for the benefit of
that age in which they were done, but for the benefit also of those that should
hear of them by any creditable means whatsoever. It is a scorn and vile contempt
put upon those wonderful works, which God made to be had in remembrance, if they
should be buried in oblivion, or not observed and improved by those who live in
after ages; yea, it is contrary to the scriptures: Ps. cxlv. 4, ‘One generation
shall praise thy works to another, and shall declare thy mighty acts;’ Joel i. 3,
‘Tell ye your children of it, and let your children tell their children, and their
children another generation;’ Josh. iv. 6-8, ‘That this may be a sign among you,
that when your children ask their fathers in time to come, What mean you by these
stones? then shall you answer them, that the waters of Jordan were cut off from
before the ark of the covenant of the Lord your God.’ So Ps. lxxviii. 3-7, ‘That
which we have heard and known, and our fathers have told us. we will not hide them
from their children, showing to the generations to come the praises of the Lord, and his
strength, and his wonderful works that he hath done. For he established a testimony
in Jacob, and appointed a law in Israel, which he commanded our fathers that they
should make them known to their children; that the generation to come might know
them, even the children which should be born, who should arise and declare them
to their children; that they might set their hope in God, and not forget the works
of God, but keep his commandments.’ From all which I observe:—
[1.] That we should tell generations to come what we have found
of God in our time, and more especially parents should tell their children; they
are bound to transmit this knowledge to their children, and they to improve it,
either by word or deed. By word, by remembering the passages of providences, and
publishing his mercies to posterity: Ps. lxxxix. 1, ‘I will sing of the mercies
of the Lord for ever: with my mouth I will make known thy faithfulness to all generations.’
Or by deed, putting them in possession of a pure religion, confirmed to us by so
many providences and instances of God’s goodness and truth.
[2.] That this report of God’s gracious works, and owning his
covenant, is a special means of edification. Why else should God enjoin it, but
that the ages following should receive benefit thereby? Surely it is an advantage
to them to hear how God hath owned us in ordinances and providences.
[3.] And more particularly I observe, that this tradition is a
great means and help to faith; for it is said, ver. 7, ‘That they may set their
hope in God.’
6. That to be satisfied in point of God’s faithfulness is of great
importance to believers. Partly because their fidelity to God is much encouraged
by his fidelity to us. They that do not trust God cannot be long true to him: Heb.
iii. 12, ‘Take heed lest there be found in any of you an evil heart of unbelief,
in departing from the living God;’ and James i. 8, ‘A double-minded man is unstable
in all his ways,’
δίψυχος ἀνὴρ, one that doth not stick fast to God, and is ever
unresolved, being divided between hopes and fears concerning his acceptance with
God. A wavering Christian is divided between God and some unlawful course for his
safety, divided between God’s ways and his own, and cannot quietly depend upon his
promises, but is tossed to and fro, doth not entirely trust himself in God’s hands,
but doth wholly lean upon his own carnal confidence. And partly because God is invisible,
and dealeth with us by proxy, by messengers, who bring the word to us. We see not
God in person: Heb. xiii. 7, ‘Remember them which have the rule over you, who have
spoken to you the word of God, whose faith follow, considering the end of their
conversations;’ their manner of living, their perseverance till death in this faith
and hope. And partly because the promises are future, and the main of them is to
be accomplished in another world. Now, nothing will support us but the faithfulness
of God: Prov. xi. 18, ‘The wicked worketh a deceitful work, but to him that soweth
righteousness there shall be a sure reward.’ Men think to be happy by their sin,
but find themselves deceived at last; but none can be deceived that trust in the
living and true God. Partly because many of the promises contradict sense; as when
the soul is filled with anguish because of the guilt of sin: 1 John i. 9, ‘If we confess our sins, be is faithful
and just to forgive us our sins, and cleanse us from all unrighteousness.’ And the
power of sin: 1 Thes. v. 24, ‘Faithful is he who calleth you, who also will do it.’
Supported in great distress: 1 Cor. x. 13, ‘He will not suffer you to be tempted
above that you are able.’ That we may be able to stand in the judgment: 1 Cor. i.
9, ‘God is faithful, by whom ye are called into the fellowship of his son Jesus
Christ.’ Here is a Christian’s great security and support, God’s faithfulness, testified
by Christians now and in all ages, confessing they have found by their experience
the word of God to be true; for they have transmitted religion to us by their constant
consent, and left it to us under a seal of God’s faithfulness; and therefore we
should persevere in our duty to God.
Secondly, As represented by an emblem. We should consider it,
for it is a help to frequent meditation, as being always before our eyes; and they
are without excuse who see not God in this thing; every time we set foot on the
ground we may remember the stability of God’s promises. And it is also a confirmation
of faith, thus:—
1. The stability of the earth is the effect of God’s word, this
is the true pillar upon which the earth standeth; for ‘he upholdeth all things by
the word of his power:’ Ps. xxxiii. 9, Tor he spake, and it was done; he commanded,
and it stood fast.’ Now his word of power helpeth us to depend upon his word of
promise. God, that doth what he pleaseth, never faileth in what he promiseth. We
see plainly that whatever standeth by God’s will and word, cannot be brought to
nought. Whence is it? how came this world to have a being? It is the work and product
of that God whose word and promise we have in scripture. Certainly the power of
this God cannot fail, it is as easy for him to do as to say.
2. Nothing appeareth whereon the globe of the earth and water
should lean and rest: Job xxvi. 7, ‘He stretcheth out the north over the empty place,
and hangeth the earth upon nothing.’ Now, that this vast and ponderous body should
lean upon the fluid air as upon a firm foundation is matter of wonder. The question
is put. in the book of Job, chap, xxxviii. 6, ‘Whereupon are the foundations thereof
fastened? or who hath laid the corner-stone thereof?’ Yet firm it is, though it
hang as a ball in the air. The globe of the earth is encompassed with the regions
of the air and the celestial spheres, and hath no visible support to sustain so
heavy a body hanging in the midst of so vast an expansion; yet God hath settled
and established it so firm as if it rested on the most solid basis and foundation;
fitted so strange a place for it that, being a heavy body, one should think it would
fall every moment; yet which, whensoever we would imagine it, it must, contrary
to the nature of such a body, fall upwards, and so can have no possible ruin but
by falling into heaven. Now since his word beareth up such a weight, all the church’s
weight, and our own burden leaneth on the promise of God; he can, by the power of
his word, do the greatest things without visible means: Luke vii. 7, ‘But say in
a word, and my servant shall be healed.’ Therefore his people may trust his providence;
he is able to support them in any distresses, when no way of help and relief appeareth.
3. The firmness and stability offereth itself to our thoughts.
The earth abideth in the same seat and condition wherein God left it, as long as
the present course and order of nature is to continue: Ps. civ. 5, ‘He hath laid
the foundations of the earth, that it should not be moved for ever.’ God’s truth
is as immovable as the earth: Ps. cxvii. 2, ‘The truth of the Lord endureth for
ever.’ Surely, if the foundation of the earth abideth sure, the foundation of our
salvation laid by Jesus Christ is much more sure: ‘Heaven and earth shall pass away,
but not one tittle of the word and law of God, till all be fulfilled,’ Mat. v. 18.
If the law given by Moses be so sure, much more the promises of salvation by Christ:
2 Cor. i. 20, ‘For all the promises of God in him are yea and amen.’
4. The stability in the midst of changes: Eccles. i. 4, ‘One generation
passeth away and another cometh, but the earth abideth for ever.’ When man passeth
away, the earth stayeth behind him, as a habitation for other comers, and abideth
where it was, when the inhabitants go to and fro, and can enjoy it no more. All
things in the world are subject to many revolutions, but God’s truth is one and
the same. The vicissitudes in the world do not derogate from his fidelity in the
promises; he changeth all things, and is not changed. Though there be a new face
of things in the world, yet we have a sure rule to walk by, and sure promises to
build upon. And therefore, in all conditions, we should be the same to God, and
there is no doubt but he will be the same to us.
5. In upholding the frame of the world, all those attributes are
seen which are a firm stay to a believer’s heart, such as wisdom, power, and goodness.
Wisdom: Prov. iii. 19, ‘The Lord by wisdom hath founded the earth, by understanding
hath lie established the heavens,’ Look on it, it is the work of a wise agent. So
for power: This great fabric is supported by his almighty power. His goodness is
seen in that he hath made the earth to be firm and dry land, that it may be a fit
habitation for men; this is a standing miracle of goodness. Luther saith we are
always in medio rubri maris—kept, as the Israelites were, in the midst of the
Red
Sea. The Psalmist telleth us, Ps. xxiv. 2, ‘He hath founded the earth upon the seas,
and established the world upon the floods.’ That part of the world whereon we dwell
would suddenly be overwhelmed and covered with waters were it not for the goodness
of God, for this the order of nature showeth in the beginning of the creation, Gen.
i. 7, that next under the air were the waters covering the whole surface of the
earth. But God made such cavities in the earth as should receive the waters into
them, and such banks as should bound and bridle the vast ocean, that it might not
break forth, Gen. i. 9; and so now by his providence the water is beneath the earth,
and the earth standeth firm upon that fluid body as upon the most solid foundation;
which, as it is a work of wise disposal and contrivance, so an effect of the goodness
of God for the preservation of mankind. And though once, for the sins of the world,
these waters were appointed to break out and overwhelm the earth, yet God hath firmly
promised that they shall never be so again; wherein his truth is also verified,
and applied to the covenant of grace: Isa. liv. 9, ‘For this is as the waters of
Noah to me; for as I have sworn that the waters of Noah shall no more go over the earth; so have
I sworn that I would not be wrath with thee, nor rebuke thee.’ The covenant of grace
is as sure as the covenant made after the deluge; so that we cannot look upon this
earth but as an emblem of those attributes which confirm our faith in waiting upon
God till his promises be fulfilled to us.
Use. Let us be then more firmly persuaded of God’s faithfulness,
that we may depend upon it both for his preserving the church and ourselves in the
way of our duty, till we enjoy our final reward.
1. For the preservation of Christ’s kingdom, God’s faithfulness
chiefly appeareth in the government of his church or spiritual kingdom, and this
is a kingdom that cannot be moved when all things else are shaken: Heb. xii. 28,
‘Having received a kingdom that cannot be shaken.’ Christ cannot be a head without
members, a king without subjects. And we are told. Mat xvi. 18, ‘That the gates
of hell cannot prevail against it.’ Many disorders happen, but let us depend upon
the faithful God. The world was well guided before we came into it, and other generations
have had experience of God’s faithfulness, though we complain that we see not our
signs, nor any tokens for good.
2. For the preservation of our bodies to the heavenly kingdom.
We have many discouragements within and without, but while we persevere in our duty,
God will not fail us; his word is as sure as the earth: 2 Thes. iii. 3, ‘The Lord
is faithful, who shall establish and keep you from evil.’ God hath promised not
only to give us our final reward, but to secure and defend his people by the way,
that they be not overcome by the evils they meet with in their passage.
SERMON XCVI.
They continue this day according to thine ordinances: for all
are thy servants.—Ver. 91.
THE prophet is proving the immutability of God’s promises from
the conservation and continuance of the whole course of nature. He had spoken of
it by parts, now conjunctly; apart, first of the heavens, ver. 89; of the earth, ver. 90; now both together,
they continue, &c.
In the words we have two things:—
1. An observation concerning the continuance of the courses of
nature; they, that is, the heaven and the earth. Heaven doth continue in its motion,
and earth in its station, according to the ordinance of God, that is, by virtue
of that order wherein he placed things at first: Ps. cxlviii. 6, ‘He hath established
them for ever and ever: he hath made a decree which shall not pass.’ As he ordained
at first by his powerful decree, so heaven and earth is still continued. God’s laws
are fixed for the government of all creatures, and in the manner and to the end
for which God appointeth them they stand and continue.
2. The reason, for all are thy servants. The reason saith more
than the assertion, and therefore doth over and above prove it; not only the heavens and the earth, but all things which are contained
therein, from the angel to the worm, they all serve God; they attend upon him as
their supreme Lord and master every moment.
Doct. That it is a great help to faith to consider God as the
omni potent creator, preserver, and absolute governor of the world, disposing of
all things as he pleaseth.
This is the meditation which the Psalmist produceth and exposeth
to our view in this verse.
His creation is implied in that, thine ordinances; when God first
settled the course of nature by a wise and powerful decree.
His preservation, in those words, they continue this day. The
course of nature is so settled that it doth not fail to go on according to God’s
decree; everything standeth or falleth according to God’s command, and the order
first settled by God still obtaineth; his decree is not yet out of date.
His being the absolute governor of the world, in these words,
for all are thy servants, which implieth his sovereign dominion and empire over
all the creatures as his servants, who are at the beck of his will. To evidence
this to you more fully, consider there are in God two things—power and authority,
might and right.
First, By power we mean a liberty and sufficiency in God to do
whatever he will: ‘With God all things are possible,’ Mat. xix. 26. Or take the
negative, which bindeth it the stronger: Luke i. 37, ‘With God nothing shall be
impossible.’
Secondly, Authority or dominion, or a right over all things to
dispose of them at his own pleasure. In this right there are three branches:—
1. A right of making or framing anything as he willeth, in any
manner as it pleaseth him, as the potter hath power over his own clay to form what
vessel he pleaseth of it. This right God exercised in his creation: Rev. iv. 11
, ‘Thou hast created all things, and for thy pleasure they are and were created.’
This was his absolute freedom and sovereignty, to create all things according to
his own pleasure.
2. A right of having or possessing all things so made and framed
by him, for God is owner and possessor of whatever he made, since he made it out
of nothing. Heaven is his, earth is his; so angels, man, beasts, gold, silver; all
things he challengeth as his right: Ps. cxv. 16, ‘The heaven, even the heavens,
are the Lord’s.’ It is the Lord’s to dispose of, not only the lower, but the highest
heavens, which he hath provided for his own palace and court of residence. So ‘the
earth is the Lord’s, and the fulness therefore,’ Ps. xxiv. 1. This whole lower world
is his by right of creation and providential preservation, and so are all the sorts
of creatures with which he hath replenished it: it was by him produced at first,
and every moment continued and preserved. And so the angels are his; they are called
his ministers or servants: Ps. civ. 4, ‘He maketh his angels spirits, his ministers
a flame of fire.’ Though he is able to do all things by himself, or administer the
whole world as he at first created by a word, by saying, and it was done; yet he
pleaseth to make use of the ministry of angels, who some of them in subtle bodies
of air, others of fire, come down to execute his commands upon earth. Men are his
creatures and his possession; we are not lords of anything we have, neither life, nor
limb, nor anything;
our bodies and our souls are his, 1 Cor. vi. 20. Christ had power to lay down his
life and take it up again, but no mere man hath; he is accountable to a higher Lord,
who hath an absolute, uncontrollable right to dispose of us according to his own
pleasure: ‘He killeth and maketh alive, bringeth low and lifteth up; for the pillars
of the earth are the Lord’s,’ 1 Sam. ii. 6-8; meaning that God is the Lord of the
dwellers upon earth, from the one pole to the other: Dan. iv. 35, ‘None can stay
his hand, and say unto him, What doest thou?’ None can call him to an account, for
his will is absolute. So for the beasts: Ps. l. 10, ‘Every beast of the forest is
mine, and the cattle upon a thousand hills.’ He hath a plenary dominion over all
the cattle on earth, wild and tame, and the fowls of the air, and a certain knowledge
where every one of them resideth, that he can readily command any or all of them
whensoever he pleaseth; all is the Lord’s by primitive right. So for gold and silver,
and those precious things which are most valued by men: Hag. ii. 8, ‘The silver
is mine, and the gold is mine, saith the Lord of hosts.’ The absolute dominion of
the riches or the splendour of the world belongeth to the Lord of hosts, to dispose
of them as he pleaseth; and therefore is to be owned, acknowledged, and submitted
unto by every man in his lot and portion. All that we want he hath at his command,
and would not withhold it, if it were not for our good.
3. He hath a right of using and disposing, and governing all things
thus in his possession, according to his own pleasure. Certainly the use and benefit
and utility of anything belongeth to him whose it is. Now God, who is the disposer
of all things, made them for himself; he governeth them ultimately and terminatively
for himself, immediately for man: Prov. xvi. 4, ‘God hath made all things for himself.’
But he considereth man’s good subordinately in all sublunary things; for ‘the earth
he hath given to the children of men,’ Ps. cxv. 16, chiefly to his people, Rom.
viii. 28. But this government of God is twofold—either natural or moral.
[1.] I begin with the last. His moral government is by laws; so
he governeth angels and men, who are rational and free agents, but in the relation
of subjects to God, and therefore are under his command; which if they decline,
they are rebels, yet cease not to be under God, H3 the devils and wicked men, who
have disturbed the order of the creation, and withdrawn themselves from God’s government,
yet they cease not to be under his power. Of the devils, we read they sinned, 2
Peter ii. 4, and therefore ‘were thrown down into chains of darkness:’ meaning thereby,
their unappeasable horrors, and the ‘restraints of God’s invisible providence’.
Of men, that they withdrew their allegiance, and would not be subject to his laws:
Ps. xii. 4, ‘Our tongues are our own: who is lord over us?’ Rom. viii. 7, ‘The carnal
mind is not subject to the law of God.’ But yet they are under the restraints of
his providence, and he governeth all their actions to his glory: Ps. lxxvi. 10,
‘Surely the wrath of man shall praise thee;’ and serveth himself and the designs
of his providence of their sins.
[2.] His natural government is that order into which by his positive
decree God hath necessitated and disposed all creatures for the benefit of the world. Rational creatures he ruleth by moral means, as
subjects, requiring duty from them, under the sanction of penalties and rewards,
where the law is the rule of our duty, the sanction of his process; but other creatures
he ruleth by natural motions and inclinations or tendency, according to the decree
and order which he hath settled in their creation. Surely such a kind of empire
he hath over all his creatures, for if he had made creatures which he cannot rule,
he could not carry on his providence, for there would be something beneath him which
might resist his will, and that will not suit with the perfection of God. Now this
natural government is twofold—ordinary or extra ordinary.
(1.) Ordinary is that which is according to the course of second
causes, or that order of nature which God hath established in the world, which is
nothing else but his preserving the creatures, and working by them according to
their natural motions. So it is said in the text. ‘’ They continue this day according
to thine ordinance;’ and is confirmed by the apostle, Heb. i. 3, ‘He upholdeth all
things by the word of his power;’ that is, in that course wherein he hath set them.
The being and motion of every creature is ordered by the will of God; they move
as he hath set them, and can move no further nor longer than he supplieth them with
power.
(2.) Extraordinary is when God doth things above or beside nature;
as when he made the sun stand still upon Gibeon, and the moon in the valley Ajalon,
Josh. x. 12, 13; or made the sun to go back ten degrees in Ahaz’s dial, Isa. xxxviii.
8; his interdicting the Red Sea that it should not flow, Exod. xiv. 22; causing
iron, which is a heavy body, that it should swim upon the top of the water at the
prayer of Elisha, 2 Kings vi. 5; the fiery furnace not to burn, Dan. iii. 22; shutting
the mouths of hungry lions, Dan. vi. 22; making ravens, which are by nature birds
of prey, to be caterers for Elijah, 1 Kings xvii. 6; the cleaving of the earth and
swallowing up Korah, Dathan, and Abiram, Num. xvi. 32, 33. Often in the New Testament
we find the creatures acting contrary to their common nature, as the star that directed
the wise men to Christ, Mat. ii. 2; the opening of the heavens at Christ’s baptism,
Mat. iii. 16; the eclipse of the sun at his death, Mat. xxvii. 45; the fishes that
came to net, Luke v. 5; and furnishing money, Mat. xvii. 26; the sea to be as firm
ground to Peter, Mat. xiv. 24-29; Christ stilling the tempest of a sudden, Mat. viii.
26; the earth quake at Christ’s death, Mat. xxvii. 51; the tree suddenly withered,
Mat. xxi. 14. When the will of God is so that the creatures shall depart from their
own private nature for a common good, we see how readily they obey him.
Now I shall prove to you that no creature can decline or avoid
this dominion. The text saith, ‘They are all his servants;’ that is, all at the
beck and will of God.
1. The celestial bodies are his servants: Isa. xlviii. 13, ‘Mine
hand also hath laid the foundation of the earth, and my right hand hath spanned
the heavens: when I call unto them, they stand up together;’ where they are compared
to. servants that stand attending on great persons, ready at a word or beck to obey
their Lord and master, and go instantly about whatever he doth enjoin them.
2. The angels, the inhabitants of heaven, are said to be his ministers
and hosts; and therefore he is called ‘the Lord of hosts;’ and it is said, ‘They
fulfil his pleasure, hearkening to the voice of his word,’ Ps. ciii. 21.
3. The winds and seas, and storms: Ps. cxxxv. 6, ‘Whatsoever the
Lord pleased that did he in heaven, and in earth, and in the seas, and all deep
places;’ again, Ps. cxlviii. 8, ‘Fire and hail, snow and vapour, stormy wind fulfilling
his word.’ So Job xxxvii. 12, ‘The clouds are turned about by his counsels.’ The
changes in the air by storms and tempests are not by chance, but are all directed
by God for some intent of his; and in what work he doth employ them they fail not
to execute his will, and by these things many times God hath executed great matters
in the world: Judges v. 20, ‘The stars in their course fought against Sisera.’ By
their influence, Josephus saith, caused a great storm of hail and rain, that they
could not hold up their targets.
4. Sickness and disease: Mat viii. 9, ‘Speak but the word, and
my servant shall be healed.’ Christ wondered at his faith. So that all things contained
in heaven and earth are at God’s beck, and do whatsoever he hath ordained.
Use 1. To teach us to increase our faith by this meditation. There
are two things by which we glorify God—by subjection and dependence; or, the two
bonds by which we adhere to him are faith and obedience: faith, by which we trust
ourselves in his hands; obedience, by which we submit to his will; to his commanding
will by holiness, to his disposing will by patience. Now the one increaseth the
other. Faith doth mightily befriend obedience; if we can depend upon God, we will
subject ourselves, and be faithful to him. The first cause of man’s warping was
that he would be at his own finding. God taunted him with it: Gen. iii. 22, ‘And
the Lord said, Behold, the man is become as one of us, to know good and evil.’ While
man contented his mind in the wisdom, goodness, and all-sufficiency of God, he kept
innocent; but when he grew distrustful of God, and desired, as the prodigal, to
have the stock and portion in his own hands, he presently fell from God, and would
preserve himself by his own shifts and skill. The reason why we are not faithful
to God is want of faith and trust in his fatherly care, and will be at our own finding
Heb. iii. 12. Trust him, and you will adhere to him; distrust him, and you will depart
from him. Man would have his safety and comfort in his own hand rather than God’s;
and this is a deadly blow to our obedience.
2. There is one consideration feedeth and encourageth both our
dependence upon God and our subjection to him, and that is a sound and thorough
persuasion of God’s all-sufficiency: Gen xvii. 1, ‘I am God Almighty; walk before
me, and be thou perfect.’ We will trust God in the way of our duty, and not fly
to our own carnal shifts. Now that which doth assure us of God’s power and all-sufficiency
to effect his promises and do us good is that which is here represented.
p.] His power is implied, which made the world out of nothing.
Other artificers must have matter to work upon, or else their art
will fail. The mason must have timber and stones prepared to his hand,
or he cannot build a house. The goldsmith must have gold and
silver, or he cannot make so much as a cup or a ring. But God
made the world out of things that did not appear, Heb. xi. 4, yet it
standeth fast. Now this power is engaged to us in the promises.
[2.] Here is a power which placeth and maintaineth all things
in their order, both in heaven and earth, and causeth every part of nature to do
its office; and therefore, why should not we live in a total dependence upon God
for life and being every moment? What God hath once settled, it doth and shall continue
in the order that he hath appointed; the same power that created them upholdeth
them; the same wisdom directeth and ordereth them still. Therefore, when he hath
settled grace in the established order of a covenant with his people, the word of
God is a foundation that cannot fail; for God needeth no other means to effect anything
but his own word and will. The word of God is as powerful in the work of grace as
in the works of nature, to renew, convince, subdue, and comfort the heart: Heb.
iv. 12, ‘For the word of God is quick and powerful, and sharper than any two-edged
sword, piercing even to the dividing asunder of soul and spirit, and of the joints
and marrow; and is a discerner of the thoughts and intents of the heart:’ 2 Cor.
x. 4, 5, ‘For the weapons of our warfare are not carnal, but mighty through God
to the pulling down of strongholds, casting down imaginations, and everything that
exalteth itself against the knowledge of God, and bringing into captivity every
thought to the obedience of Christ.’ Depend upon that word, Ps. cxxx. 5, ‘I wait
for the Lord; my soul doth wait, and in his word do I hope.’ It is as unchangeable
as powerful: Isa. xlv. 23, ‘The word is gone out of my mouth in righteousness, and
shall not return;’ Ps. lxxxix. 34, ‘I will not alter the thing that is gone out
of my lips.’
[3.] Here is a power to which they are subject, ‘For they are
his servants;’ and be they never so averse and opposite to God, they cannot hinder
his work, for he performeth what he will, and who can let? Certainly what God hath
engaged himself to do he will not fail to bring it to pass, to give grace at present
and glory hereafter, Ps. lxxxiv. 11. Look neither upon the weakness of the means,
nor the greatness of the work, but the truth and power of him that promised.
3. Here is something offered to each apart, both to feed trust
and dependence, and to engage to subjection and obedience.
First, For trust and dependence.
[1.] We see here that God is a great God, who taketh the care
and charge upon him of the sustentation and government of all things to their proper
ends and uses. How soon would the world fall into confusion and nothing without
his power and care! Now this should recommend him to our esteem and love. Oh, what
a blessed thing is it to have an interest in this powerful and almighty God! All
his strength and power is engaged for the meanest and weakest of his children: 1
Peter i. 5, ‘We are kept by the power of God to salvation:’ and therefore we are
bidden to be ‘strong in the Lord, and in the power of his might.’ Surely they are
blessed that have such a mighty God on their side, and engaged with them against
their enemies: 1 John iv. 4, ‘Greater is he that is in you, than he that is in the
world.’ He can enable them to do their work, satisfy their desires, maintain them
in the midst of opposition: John x. 29, ‘My father, which gave them me, is greater
than all.’ Such is the efficacy of his providence, that he can subject ail things to himself, make them
servants, to do what he would have them. Oh, how safe is a Christian in the love
and covenant and arms of an almighty God, whom he hath made his refuge! Our trials
are many, and grace received is small in the best; but our God is great; he that
made all things, and sustaineth things and governeth all things, and possesseth
all things, is our trod; surely his grace is sufficient for us,’ 2 Cor. xii. 9, and
his ever lasting arms can bear us up: Deut. xxxiii. 27, ‘The eternal God is thy
refuge, and underneath are the everlasting arms.’ He can recover us from our falls,
and lift us over all our difficulties. If we could but rest upon his word and lean
upon his power, why should we be discouraged? Oh, let us rejoice, then, not only in the
goodness but greatness of that God whom we have chosen for our portion!
[2.] We see here that God is an unchangeable God in goodness ‘They
continue this day according to thine ordinance.’ The stability of his works showeth
how stable the workman is. Heaven and earth continue by virtue of his word, that
man may have the use and benefit of it from generation to generation, that the continual
vicissitudes of day and night may be continued, that man may have light to his labour
and darkness drawn about him as a covering for his rest, and also that there might
be a constant succession of summer and winter to prepare and ripen the fruits of
the earth. Now, if God forsake not the world will he forsake his people? For the
benefit of mankind he preserveth the courses of nature, and keepeth all things in
their proper place for their roper end and use; and will he not keep one way with
his children? there be a failure in the covenant, when there is not a failure in
common providence? as if he would satisfy the expectation of heathens that look
for a constant succession of day and night and summer and winter, and would not
satisfy the expectation of his children, when they look for a blessed morning after
a dark night of trouble and conflict, and the light of his countenance after the
storms of temptation
Secondly, For subjection, which I made to be double.
[1.] Submission
to his disposing will. God’s appointment giveth laws to all; there is not the least
thing done among us without his prescience, providence, and wise disposal, to which
all things in the world are subjected. The Lord’s will and pleasure is the only
rule of his extending his omnipotency, and is the sovereign and absolute cause of
all his working, for all is done in heaven or in earth according to his ordinance
and no creature can resist his will; therefore let us submit to this will of God.
If God take anything from us, let us bless the name of the Lord; he doth but make
use of his own: ‘It is the Lord let him do what seemeth him good,’ 1 Sam. iii. 18;
it is none of ours, but God’s, and let him do with his own as it pleaseth him.
God is the disposer of man as well as other creatures, and must choose their condition,
and determine of all events wherein they are concerned. We usually dislike God’s
disposal of us, though it be so wise and gracious lit consider his sovereignty;
you cannot deliver yourselves from the will of God, and get the reins into your
own hands. And alas! we are unfit to be disposers either of the world or ourselves,
as an idiot is to be the pilot of a ship: therefore let God govern all according
to his own pleasure. Say, ‘Lord, not my will, but thine be done.’ We are safer by
far in God’s hands than our own.
[2.] Obedience to his commanding will. All creatures do serve
God as his word hath ordained; so should we do. We have law and ordinances too.
Shall man only be eccentric and exorbitant and transgress his bounds? Winds and
sea serve him, only man, made after his image, disobeyeth him: they serve God for
our benefit; the heavens continue their motion to convey light, heat, and influence
to us, and the air to give us breath and motion, and the earth to be a sure fixed
dwelling-place. When all things are created and continued for our use, shall not
we serve our bountiful creator? We are sensible of the disturbance of the course
of nature when these confederances are dissolved, when the floods increase, or rains
fall in abundance. Oh, be moan rather thy own irregular actions, which are a greater
deformation of the beauty of the universe!
In short, no creatures are sui juris; they are subject to God,
by whose word and commandment they must rule their actions. Surely none of us are
too great or too good to submit to God. Angels enjoy immunities, yet are not exempted
from service. The creatures have acted contrary to their common nature for God’s
honour; let us obey God, though contrary to our own wills and inclinations.
SERMON XCVII.
Unless thy law had been my delights, I should then have perished
in mine affliction.—Ver. 92.
IN the verses before the text, David meditateth upon the constancy
of the course of nature, whereby is represented God’s constant fidelity in performing
all his promises to his people. Now he produceth his own experience, and showeth
that all this had been matter of most pleasant meditation to support him under his
afflictions; when all other comforts failed, he found sufficient consolation in
the word of God, unless thy law had been, &c.
In which words observe—
1. David’s condition; he was afflicted.
2. His bitter sense of that condition; he was ready to perish
in his affliction.
3. His remedy; the word of God.
4. The way of application; it was his delights.
1. For his condition. Though he was a man after God’s own heart,
yet he had his troubles: Ps. cxxxii. 1, ‘Remember David, Lord, and all his afflictions.’
2. For his sense and apprehension, ‘I should then have perished.’
Then; that is, long since. If you suppose him now under trouble, probably he should
have sunk under the weight of it; or if out of trouble, he remembereth from experience
what did comfort him when he was ready to perish. But how perished? It may be understood—
[1.] Either as given over to the will of his enemies, if he had
not confided in God; for all human help and comfort was cut off, and then did divine
help appear.
[2.] Died for sorrow; for ‘worldly sorrow worketh death,’ 2 Cor.
vii. 10. We are apt to despond and despair in great and sore troubles. Affliction
worketh heaviness, 1 Peter i. 6, and heaviness drieth the hones and wasteth our
strength. What kept him?
3. His remedy was the word of God; for he saith, ‘Unless thy law
had been my delights,’ Some take the word law strictly, for the precepts of the
law, which keepeth us from sin, which doth involve us in danger. But rather it is
taken for the whole word of God, and chiefly for the promises of support and deliverance.
I had despaired if I had not consulted with thy word. He doth not here speak of
direction, but of support; elsewhere he found nothing but sorrow, but in the word
of God joy and comfort.
4. The way of application, my delights. The word is plural, and
increaseth the sense, in what way soever it may be interpreted. Now it may be interpreted
passively or actively.
[1.] Passively, that the word of God refreshed him, and afforded
him matter of delight, and so renewed his strength. David had many sorrows, but
here he found delights, as many comforts as troubles. The word of God yieldeth comfort
for every state of life; if there be many sorrows, there are many delights; but
with advantage, heavenly comforts for earthly afflictions, eternal comforts for
temporal sorrows.
[2.] Actively. He delighted in the word of God, yea, counted it
his delights. It increaseth the sense.
(1.) It was his chief delight. Other things might be thankfully
accepted and acknowledged, but this was the solace and delight of his soul.
(2.) His continual delight and comfort, to which he retreated
upon all occasions.
(3.) His whole, or only delight; when deprived of all other things,
this was instead of all delights to him: all which show his high esteem of the word.
Doct. That the afflicted man’s true consolation is in the word
of God.
I will pursue the point in the method that I have laid forth in
the parts of the text.
First, A man after God’s own heart, such as David was, may be
afflicted. Why?
1. Because God hath chosen another way of expressing his love
to his people than by outward things; for he will govern the spiritual part of the
world by faith, and not by sense: therefore ‘None shall know love and hatred by
things that are before him,’ Eccles. ix. 1; that is, by mere outward events, or
things obvious to outward sense; the significations of his love are more hidden.
Prov. iii. 31, 32, Solomon supposeth that the oppressor may be in a flourishing
condition, yet all this while the Lord hates him; his secret is with the righteous.
We know his fatherly love to us, not by things without us, but things within us,
Rom. viii. 16; 1 John iii. 2, 4, ‘Hereby we know that he abideth in us, by the Spirit
which he hath given us:’ Gal. iv. 6, ‘He hath sent forth the Spirit of his Son into
our hearts.’ Outward things would soon be overvalued, and we should take them as
our whole felicity and portion, if, besides their suitableness to our present needs
and appetites, they should come to us as special evidences of
God’s love.
2. Afflictions are necessary to the best. Certain it is God will
conduct his people to glory, not only by his internal, but external providence.
Now to humble us, to wean us from the world, there is need of afflictions: 1 Peter
i. 6, ‘Ye are in heaviness for a season, if need be.’ We are wanton, vain, neglectful
of God, unmindful of heavenly things; if God did not put us under the discipline
of the cross, our minds and hearts would be more alienated from God and heavenly
things: Ps. cxix. 67, ‘Before I was afflicted I went astray.’ Now, since the best
need it, God will not be wanting in any part or point of necessary government to
them.
3. That they may know the worth and benefit of God’s word, and
the comfort of it may be seen and felt by experience, how able it is to support
us, and to uphold a sinking heart under any trouble whatsoever, Rom. xv. 4. In full
prosperity, when we seem to live upon the creature, we know not the benefit of God’s
promise, nor how to live by faith; as the use of bladders in swimming is not known
while we are upon firm land. The word of God provideth comforts for the obedient,
not only at the end of the journey, but for their support at present, while they
are in the way. These comforts would be useless if never put upon the trial; therefore
none of God’s children must look to be exempted: 1 Peter v. 9, ‘All these afflictions
are accomplished in your brethren that are in the world.’ Our condition is no harder
than the rest of the saints of God that have passed through the world.
Secondly, David was ready to sink under his burden; and so are
other the people of God ready to perish, when they look to the bare afflictions.
This may come:—
1. From the grievousness of the affliction, which staggereth and
amazeth them: Ps. lx. 3, ‘Thou hast showed thy people hard things; thou hast made
us to drink of the wine of astonishment.’ Their thoughts are confounded, as a man
that has taken a poisonous potion. They know not to what hand to turn, are wholly
dispirited, and put out of all comfort.
2. It comes from the weakness of the saints. There is some weakness
and imbecility in the best, more than they are aware of; as when David was ready
to faint under the cross before troubles came. We are like unto Peter, we think
we can walk upon the sea; but some boisterous wind or other assaults our confidence,
and then we cry out, ‘Help, Master, we perish,’ Mat. xiv. 30. We reckon only upon
the sea, but do not think of the wind, and so our weakness is made evident by proof.
Whence cometh this weakness?
[1.] Partly because we look more to the creature than to God,
and to our dangers than to the power that is to carry us through them: Isa. li.
12, 13, ‘I, even I, am he that comforteth thee: who art thou, that thou shouldest
be afraid of a man that shall die, and of the son of man that shall be made as grass;
and forgettest the Lord thy maker, that hath stretched forth the heavens, and laid
the foundations of the earth; and hast feared continually every day, because of
the fury of the oppressor, as if he were ready to destroy? And where is the fury
of the oppressor?’ We that have the immortal and almighty God to be our protector and saviour, why should we be afraid of
a frail, mortal man?
[2.] If they look to God, yet God doth not seem to look to them.
If a thin curtain be drawn between God and us, we are presently dismayed, as if
he were wholly gone; and because of our hardships, question the love of God: Ps.
lxxvii. 9, ‘Hath God forgotten to be gracious? hath he in anger shut up his tender
mercies?’ Isa. xlix. 14, ‘Zion hath said, The Lord hath forsaken me, my God hath
for gotten me;’ though our condition be everyway consistent with the fatherly love
of God: Heb. xii. 5, ‘Have you forgotten the exhortation which speaketh to you as
children?’ We are children, though under discipline; and God is a father, though
he frowneth as well as smileth.
[3.] Impatiency of delay; if we question not his love, yet cannot
tarry his leisure. Certainly it is very good to wait God’s leisure; though he seemeth
asleep, he will awake for our help. Faith makes us like people that dig the pit,
and wait for the rain to come down and fill it; to lay the cloth, though we know
not whence the provision will be sent. But the people of God have not always the
strength of faith, and therefore faint, and are ready to perish: ‘I said in my haste,
I am cut off,’ Ps. xxxi. 22.
[4.] Religion itself entendereth the heart; a father’s anger is
no slight thing to a gracious soul. When we are afflicted, and God is angry, the
trouble is the more grievous, and it is hard to steer right between the two rocks
of slighting and fainting. Well, then, pity poor creatures under their burden, and
help them, but censure them not.
Thirdly, His remedy, God’s word; there is the paradise of delights,
and the only requies to allay the bitter sense of all our troubles. Why?
1. As to the main blessings, there is represented to us the true
fountain of all comfort, who is God, the Father of mercies, and the God of all comfort,
2 Cor. i. 13; who distributeth comfort when and where and to whom he pleaseth.
2. There is discovered to us the meritorious and procuring cause,
who is Jesus Christ: ‘Who hath given us everlasting consolation and good hope through
grace,’ 2 Thes. ii. 16.
3. The Spirit, who is the applier of all comfort, therefore called
the Comforter; and he giveth us peace and joy in believing, Rom. xv. 3.
4. The true instrument, means, or condition whereby we receive
comfort, and that is faith, John xiv. 1.
5. The true matter of comfort, and that is pardon and life.
[1.] Pardon and reconciliation with God, Rom. v. 10. No solid
cause of rejoicing till then, when reconciled to God; then true peace, and peace
that passeth all understanding, which will guard both heart and mind, Phil. iv.
7; then all miseries are unstinged. Solid peace of conscience is your best support
and comfort under afflictions, the intrinsic evil of afflictions is then taken away:
Lam. iii. 39, ‘Wherefore doth a living man complain, a man for the punishment of
his sins?’ While sin remaineth unpardoned. the thorn still remaineth in the sore.
[2.] The promise of eternal life, Rom. v. 2. There is the crown
set against the cross, heavenly comforts against earthly afflictions; the afflictions of God’s children comparatively are light and short:
2 Cor. iv. 17, ‘This light affliction, which is but for a moment, worketh for us
a far more exceeding and eternal weight of glory.’ Nothing should be grievous to
them that know a world to come, where all tears shall be wiped from our eyes, and
we shall enjoy fulness of joy and pleasure for evermore.
6. It showeth us who are the parties capable—the renewed or sanctified:
Ps. xxxii. 11, ‘Be glad in the Lord, and rejoice, ye righteous,
and shout for joy, all ye that are upright in heart.’ To all Christ’s sincere, faithful,
and obedient servants, these promises are matter of abundant joy.
As to particular comforts concerning afflictions, it is endless
to in stance in all, but take a few instances.
1. The word of God teaches us not only how to bear them, but how
to improve them. As it teaches us how to bear them, it breedeth quietness and submission;
but as it teaches us how to improve them, it breedeth peace and joy. To bear: Micah
vii. 9, ‘I will bear the indignation of the Lord, because I have sinned against
him, until he plead my cause, and execute judgment for me: he will bring me forth
to the light, and I shall behold his righteousness.’ To improve them: Heb. xii. 11,
righteousness brings peace along with it. The fruit is better than the deliverance,
as we get spiritual advantage by them, as they promote repentance, purge out sin,
bring us home to God. They rid us of the matter -of our trouble, and bring us to
the centre of our rest.
2. The word teaches to depend upon God for the moderating of them,
and deliverance from them, 1 Cor. x. 13. Before he giveth a passage out of our pressures,
he vouchsafeth present support to us, and will not permit his servants to be tempted
beyond what they are able to bear.
3. His people have most experience of God under the cross; they
have a more peculiar allowance from God for sufferings than for ordinary services.
Paul was strongest when weak, 2 Cor. xii. 9, 10. The greater pressures, the more
sensible the divine assistance. And when ordinary means fail, and they are pressed
above their own strength, the more visible the proof of God’s help. When they are
most apt to have jealousies of God’s love, they have had the highest manifestations
of it; never more liberty than in the house of bondage; most of God’s smiles when
all things seem to frown upon them. In short, have had more understanding, not only
of God’s word, but his love.
4. God’s governing all things for the benefit of his people: Rom.
viii. 28, ‘And we know that all things work together for good to them that love
God;’ sure, then, afflictions. Now they submitting, and being exercised under sharp
dispensations, may find it verified to them; many things seem for our hurt intendedly,
many thought so by ourselves, but God knoweth how to bring good out of them, Cant.
iv. 16.
Fourthly, David saith, ‘My delights.’ They that seek their solace
and delight in the word shall find it there. It is an excellent frame of heart to
be satisfied with the comforts which the word offereth; every one cannot be thus
affected. To raise this delight:—
1. Faith is necessary; for the comforts of the word are received
and improved by faith. Unless we expect the sure accomplishment of God’s promises,
how can we be supported by them? Ps. xxvii. 13, ‘I had fainted unless I had believed
to see the goodness of the Lord in the land of the living:’ that is, without a full
assent to the promises which God had made him of his restoration, for he had particular
assurance of the kingdom, as we have of the kingdom of heaven. So for the consent,
as well as assent, to take the happiness contained in the promises as our whole
felicity: Ps. cxix. 111, ‘Thy testimonies have I taken as an heritage for ever;
they are the rejoicing of my heart.’ There is heritage and portion rich enough in
God’s promises, and this breedeth joy in all afflictions.
2. Meditation is necessary; for thereby the sweetness of the word
is perceived and tasted, and the promises laid before us. It is the fruit of delight:
Ps. i. 2, ‘But his delight is in the law of the Lord, and in his law doth he meditate
day and night.’ And it is the cause of it: Ps. civ. 34, ‘My meditation of him shall
be sweet; I will be glad in the Lord.’ They who delight in a thing will often view
it and consider it, and thereby their delight is increased. The most lively truths
work not on us for want of serious consideration.
3. There must be mortification and self-denial, or prizing spiritual
favours before temporal benefits. The cross will not be grievous to a mortified
spirit, when, they compare their gain with their loss, 2 Cor. iv. 16. To others
we speak in vain, whose hearts are set upon worldly advantages; but they who value
all things in order to the chief good, and have weaned their hearts from the false
happiness, they have their end if they be brought nearer to God, though by a bitter
and sharp means.
Use 1. Reproof to four sorts.
1. To those that know no comfort but what ariseth from the enjoyments
of sense. Alas! these comforts are dreggy and base, and leave a taint upon the soul,
Jude 19. Again, they leave us destitute when we most need comfort, Job xxvii. 8.
When other comforts forsake us, and have spent their allowance, the comforts of
the word abide with us. Again, these comforts increase our grief, though for a time
they seem to mitigate and allay it. They are like strong waters, that warm the stomach
for the present, but destroy the true temper and natural heat of it, and leave it
the colder afterwards; they cheer us a little, but the end of that mirth is heaviness.
Oh! how much better are the comforts of God’s word, which giveth us matter of joy
in the saddest condition; and do not only save us from desperation in troubles,
but make us rejoice in tribulation, and can bring pleasure to us in our bitterest
afflictions! There are breasts of consolation for every distressed creature to suck
at and be saved.
2. It reproves them that think philosophy as good, or a better
institution than Christianity. Certainly we should own the wisdom of God, by what
hand soever it is conveyed to us; as Elijah refused not his meat though brought
by ravens. But when this is done by men of a profane wit, in a contempt of God,
we must convince them of their dangerous error and mistake, and show how complete
we are in Christ, that we be not spoiled by the rudiments of vain wisdom or philosophy,
Col. ii. 8. Surely God’s comforts have greatest authority over
the conscience to silence all our murmurings, Ps. xciv. 19. Man speaks to us by
the evidence of reason, but in scripture God himself speaks to us, and impawneth
his truth with us to do us good. They knew not the true cause of trouble, sin; nor
the true remedy, Jesus Christ. And surely those great mysteries of Christ as procurer
of comfort, the Spirit as the applier, heaven as the matter, the word as the warrant,
faith as the means to receive, all these are a more accommodate means to settle
the conscience than those little glimmerings of light which refined nature discovered.
They speak of submitting out of necessity, little of reducing the heart to God;
and their very doctrines for comfort were rather a libel against providence than
a sure ground of peace and tranquillity of mind; and they taught men to eradicate
the affections rather than to govern and quiet them; and therefore keep up your
reverence to the scriptures. A Seneca may speak things more neatly, and to the gust
of carnal fancy, but not with greater power and efficacy; this is reserved for the
word.
3. It reproves them that undervalue the consolations laid down
in the word, as if they were but slender, empty, and unsatisfactory, and would have
some singular and extraordinary way of getting comfort: Job xv. 11, ‘Are the consolations
of God small with thee? is there any secret thing with thee?’ God’s ordinary way
is the sure way, the other layeth us open to a snare; therefore they who undervalue
the ordinary comforts of the word, obtained in a way of faith and repentance, and
close walking with God (as Naaman undervalued the waters of Jordan), and would have
signs and wonders to comfort them, they may long sit in darkness, because if God
comfort them not in their way, they will not be comforted at all. Now, though God
hath sometimes, in condescension to his people, granted them their desires—as to
Thomas—yet it is with an upbraiding of their weakness and unbelief, John xx. 28.
We should acquiesce in the common allowance of God’s people, lest we seem to reflect
on the wisdom and goodness of God, and lay open ourselves to some false consolation
and dream of comfort, while we affect new means without the compass of the word;
especially when we find not our expectations there speedily answered, like hasty
patients, readier to tamper with every new medicine they hear of, than submit to
a regular course of physic. Gregory tells us of a lady of the emperor’s court that
never ceased importuning him to seek from God a revelation from heaven that she
should be saved. He answers, Rem difficilem et inutilem postulas—it was a thing
difficult and unprofitable; difficult for him to obtain, unprofitable for her to
ask, having a surer way by the scriptures, 2 Peter i. 19, than oracles. The adhering
of the soul to the promises is the unquestionable way to obtain a sound peace. Luther,
as he confesseth, was often tempted to ask a sign of the pardon of his sins, or
some special revelation. He tells also how strongly he withstood these temptations—Pactum feci cum Domino meo
ne mihi mittat visiones, vel somnia, vel etiam angelos:
contentus enim sum hoc dono, quod liabeo scripturam sanctam; quae abunde docet et
suppeditat omnia, quae necessaria sunt tam ad hanc vitam, quam ad futuram,—I indented
with the Lord my God, that he would never send me dreams and visions; I am well contented with the gift of the scriptures.
4. It shows how much they are to blame that are under a scripture
institution and do so little honour it by their patience or comfort under troubles.
Wherefore were the great mysteries of godliness made known to us, and the promises
of the world to come, and all the directions concerning the subjection of the soul
to God, and those blessed privileges we enjoy by Christ, if they all be not able
to satisfy and stay your heart, and compose it to a quiet submission to God, when
it is his pleasure to take away his comforts from you? Is there o balm in Gilead;
is there no physician there? Will not the whole word of God yield you a cordial
or a cure? It is a disparagement to the provision Christ hath made for our comfort.
[1.] Surely this comes either from ignorance or forgetfulness;
you do not meditate in the word, or study the grounds of comfort, and remember them:
Heb. xii. 5, ‘Have you forgotten the exhortation which. speaks unto you as unto
children?’ Hagar had a well of comfort nigh at hand, yet ready to die for thirst.
[2.] You indulge a distemper, and the obstinacy and peevishness
of grief: Jer. xxxi. 15, ‘A voice was heard in Rama, lamentation and bitter weeping,
Rachel weeping for her children, and refused to be comforted.’ Certainly you do
not expostulate with yourselves, and cite your passions before the tribunal of reason,
Ps. xlii. 5; or else look altogether to the grievance, not to the comfort; aggravate
the grievances, extenuate the comforts; you pitch too much upon temporal happiness,
would have God maintain you at your own rate: Heb. xiii. 5, 6, ‘Let your conversation
be without covetousness, and be content with such things as you have; for he hath
said, I will never leave thee nor forsake thee.’ A man must be purged from inordinate
affection when he would trust in God. Do not pitch too doatingly upon temporal happiness.
Use 2. Let us get these comforts settled upon our hearts. Was
this peculiar to David alone? No; every godly man, as Theodoret observeth, may say
in his trouble, Unless thy word had been my delights, 1 had perished in mine affliction.
So Daniel when forbidden to pray; so the three children in the furnace; all the
martyrs; yea, all the afflicted servants of God. Therefore let us—
1. Prize the scripture, and be more diligent in hearing, reading,
meditating on the blessed truths contained therein. The earth is the fruitful mother
of all herbs and plants; yet it must be tilled, ploughed, harrowed, and dressed,
else it bringeth forth little fruit. The scripture containeth all the grounds of
comfort and happiness, but we have little benefit unless daily versed in reading,
hearing, meditation. Surely if we prize it as we should we would do so: Ps. cxix.
97, ‘Oh, how I love thy law! it is my meditation all the day.’ There is the only
remedy of sin and misery, the offer of true blessedness, the sure rule to walk by.
2. If you would have these comforts, you must get such a spirit
of application under afflictions: Job v. 27, ‘Lo this, we have searched it, so it
is; hear it, and know thou it for thy good.’ All efficacy is conveyed by the touch;
the nearer the touch, the greater the power and efficacy; bring it down to your hearts: Rom. viii. 31, ‘What shall
we then say to these things? If God be for us, who can be against us?’
3. The law
of God must be your delight in prosperity, if you would have it your support in
adversity: Ps. cxix. 105, ‘Thy word is a lamp unto my feet, and a light unto my
paths.’ That which is our antidote against our lusts is our best cordial against
our passions: 2 Peter i. 4, ‘Whereby are given to us exceeding great and precious
promises, that by these you might be partakers of the divine nature, having escaped
the corruption that is in the world through lust.’ When afflictions come upon you,
consider what is your greatest burden and what is your greatest comfort, for then
you are best at leisure to consider both; your greatest burden, that you may avoid
it, your greatest comfort, that you may apply yourselves to it.
SERMON XCVIII.
I will never forget thy precepts: for with them thou hast quickened
me.—Ver. 93.
IN these words observe two things:—
1. David’s thankful resolution, I will never forget thy precepts.
2. The reason of it, for with them thou hast quickened me.
First,
In his thankful resolution, take notice:—
1. Of the object, thy precepts.
2. The duty promised, and negatively expressed, I will never forget.
1. For the object, ‘Thy precepts:’ thereby may be meant the word
in general; he had found benefit by it, and the word of God should ever be dear
and precious to him, especially the gospel part of it. Surely that is the great
means of quickening; that may be comprised in the term, thy precepts, if not principally
intended; or else most especially some particular truth which God had blessed to
the use and comfort of his soul: I shall never forget that truth, those precepts
of thine.
2. The duty promised, ‘I will never forget.’ Forgetting or remembering
is sometimes taken in scripture for a notional remembrance or notional forgetting,
when we retain the notions of such a truth, or the notions of it vanish out of our
minds. And sometimes it is taken practically, when we are suitably affected, as
the thing or truth remembered deserves. Both may be intended; I remember, retain,
feel the fruit of thy word. That which hath done us good, the very notions of it
will stick in our minds. Or else it may be for the practical remembrance; so it
signifies, I will prize, I will cleave fast to it as long as I
live. To remember is to esteem, and to forget is to neglect; as Heb. xiii. 16, ‘To
do good, and to communicate, forget not;’ that is, neglect not. I may remember to
communicate, yet not perform; but forget not, that is, neglect not. In this sense
we usually say, You forget me, that is, you neglect to do that which I desired of
you. So David saith, ‘1 will never forget thy precepts.’ The remembrance of his
promises is effectual and perpetual. It is effectual; for I will remember
it, prize it, and lay it up in my heart with thankfulness. And it is perpetual;
‘I will never;’ the Hebrew is, ‘not to all eternity;’ ‘I will not forget thy precepts
for ever,’ as we render it fitly.
Secondly, The reason, ‘For with them thou hast quickened me.’
The reason is taken from his experience of the benefit of this word; and there we
have the benefit received, quickening; the author, thou hast quickened; the means,
with them. God by this means had quickened his soul.
1. The benefit, quickened. There is a double quickening, when
from dead we are made living, or when from cold and sad and heavy we are made lively.
One sort of quickening the word speaks of is when from dead we are made living,
Eph. ii. 1. Another when from cold, sad, heavy, we are made lively, and so not only
have life, but enjoy it more abundantly, according to Christ’s gracious promise,
John x. 10, that they may be living, lively, kept still in vigour. Now this second
quickening may be taken either more largely for the vitality of grace, or strictly
for actual comfort. Largely taken; so God quickens by increasing the life of grace,
either internally by promising the life of grace, or morally and externally by promising
the life of glory. More strictly; his quickening may be taken for comfort and support
in his affliction; so it is likely to be taken here: he had said before, ver. 92,
immediately before the text, ‘Unless thy law had been my delight, I should then
have perished in mine affliction:’ and now, ‘I will never forget thy precepts: for
with them thou hast quickened me.’ It was great comfort and support to him, and
therefore he should prize the word as long as he lived. This is the benefit received,
thou hast quickened me.
2. Here is the author, thou. God put him, by the inspiration of
grace, upon the meditation of his word, and then he blessed that meditation; his
assistance and grace doth all. We receive all degrees of life from the fountain
of life. The word was the means, but thou hast quickened me.
3. The means, by them; that is, by his precepts; the word was
spirit and life to him. By the Spirit God makes his word lively in operation, and conduceth very much to quickening, comforting, and supporting of the saints.
Doct. Those that have received comfort, life, and quickening by
the word of God, find themselves obliged to remember it for ever.
I shall illustrate
this proposition by these considerations:—
1. That God’s children are sometimes under deadness.
2. That in such deadness the word of God is the only means to
quicken them.
3. Though the word be quick and lively and powerful, yet it is
God that must bless it, that must make it a support to the soul.
4. That whenever we have received these comforts, quickenings,
and supports from him, they should ever be recorded and treasured up in the registers
of a thankful memory, for the great uses of Christianity.
First, God’s children are under deadness sometimes, which happeneth
to them for many causes.
1. By reason of some sin committed, and not repented of, or not
fully repented of. God smites them with deadness and hardness
of heart, and the spiritual life for awhile is greatly obstructed and impaired,
that it cannot discover itself, and they have not those lively influences of grace
as formerly. Thus it was with David when he had strayed so greatly from God, and
begs God not to cast him off: Ps. li. 11, ‘Cast me not away from thy presence, and
take not thy Holy Spirit from me.’ As a wound in the body lets out the life, blood,
and spirits, so these grievous sins are as a wound in the soul. Sin against the
conscience of a renewed man defaceth the work of the Holy Spirit, so that for a
while he seems to be shut out from God’s favour, and his gracious abilities are
lessened and impaired; he is like a wounded man, till he be cured and made whole
again. The Spirit being grieved and resisted, withdraws, and the strength of the
soul is wasted; and therefore be very tender, stand in awe not only of greater,
but smaller sins.
2. By reason of some good omitted, especially neglect of the means
whereby we may be kept alive, fresh and lively in God’s service. Lazy fits of indisposition
and omissions of duty do more frequently steal in upon believers than positive outbreakings
and commissions of sin, and they are more ready to please themselves in them, and
lie still under them, and so by this means contract much deadness of heart. As a
lute that is not played upon, but hangs by the wall, and not used, it soon grows
out of keller for want of use; so if we do not diligently and constantly exercise
ourselves in godliness, our hearts grow dead and vain. It is the complaint of the
church, Isa. lxiv. 7, ‘There is none that stirreth up himself to take hold of thee.’
If we do not stir up ourselves to keep on a constant commerce with God and respect
to God, alas! deadness creeps upon the heart unawares; and we are commanded,
ἀναζωπυρεῖν,
2 Tim. i. 6, ‘To stir up the gift of God which is in us.’ Surely a slothful servant
will soon become an evil servant: Mat. xxv. 26, ‘Thou evil and slothful servant.’
Therefore our sinful sluggishness is one cause of our deadness; for he that doth
not trade with his talents will necessarily become poor: and if we do not continue
this holy attendance upon God, the heart suffers loss: 1 Thes. v. 19, 20, ‘Despise
not prophecy; quench not the Spirit.’ The coupling of these two things together
shows, that if we despise prophecy, we quench the Spirit; as fire goes out not only
by pouring on water, but by not stirring and blowing it up. To expect help from
God when we are sluggish is to tempt Christ, and put him still upon a miraculous
way to heal and cure our distempers. Who will bring bread and meat to a sluggard’s
bed, who will not arise to labour for it, or will not rise at least to fetch it?
Therefore, if we will not attend upon God in the means of grace, he will not bring
us that help, comfort, and supply that otherwise we might have. God worketh, but
so that we work also: Phil. ii. 12, 13, ‘Work out your own salvation with fear and
trembling; for it is God that worketh,’ &c. God’s working is not a ground of laziness,
but for more strict observance. Since all depends upon God, therefore take heed
you do not offend God, and provoke him to suspend his grace. We must not lie upon
a bed of ease, and cry, Christ must do all; for this is to abuse the power of grace
to laziness. It is notable that God bids his people do that which he promiseth to
give them, Ps. xxxi. 24; Ps. xxvii. 14, ‘Be of good courage, and he shall strengthen your heart.’ As if he had
said, Strengthen thine heart, and he will strengthen thy heart. The courage of faith
is both commanded and promised. Why? God by this would show how we should shake
ourselves out of our laziness and idleness; that though God gives us grace and power,
yet he will have us to work; as a father that lifts up his child’s arm to a burden,
and bids him lift it up. Usually we complain of deadness with a reflection upon
God; he quickens the dead, and therefore I am dead. Ay! but what hast thou done
to quicken thyself? for grace was never intended that we might be idle. You must
complain of yourselves as the moral faulty cause; God is the efficient cause. You
do not meditate, pray, draw life out of the precious promises. When the spouse sleeps
and keeps her bed, then Christ withdraws, Cant. v. 6.
3. Another cause is unthankfulness for benefits received, especially
spiritual benefits; for God loves to have his grace acknowledged. He stops his hand,
and suspends the influences of his grace, when the creature doth not acknowledge
his bounty: Col. ii. 7, ‘Be established and rooted in the faith, abounding therein
with thanksgiving.’ The way to grow in faith, and get by faith, is to be thankful
for what we have received; that is an effectual means both to keep it and to get
more. Therefore if we be always querulous, and do not give thanks for the goodness
of God to us for what he hath already vouchsafed to us in Christ, no wonder that
deadness and discouragement creep upon our hearts.
4. Pride in gifts; for we are told, James iv. 6, ‘God resisteth
the proud, but giveth grace to the humble.’ The garland we put on our own heads
soon withers, and those gifts which we are puffed up with are presently blasted,
and have deadness upon them; for he will teach us to ascribe all to himself.
5. Some great and heavy troubles. We read, ver. 107 of this psalm,
‘I am afflicted very much: quicken me, O Lord, according unto thy word.’ Oh! when
we are afflicted sore, there is a deadness upon the heart, the spiritual life clogged.
With what alacrity did they go about good things before! But then there is a damp;
worldly sorrow deadens the spirit, as godly sorrow quickens it, and is a means to
keep us alive to God.
6. Another cause is carnal liberty, or intermeddling with worldly
vanities. So much we may learn from that prayer, Ps. cxix. 37, ‘Turn away mine eyes
from beholding vanity, and quicken thou me in thy way.’ Oh! when the children of
God let loose their minds to vanity, and take immoderate liberty in the delights
of the flesh, there is a deadness comes upon them, for therefore he goes to the
cause: ‘Turn away mine eyes from beholding vanity.’ Immoderate liberty in earthly
things, or in gratifying the flesh, brings on a deadness upon the heart. The Spirit
withdraws when the soul is taken off from other comforts, and is more addicted to
vain pleasures: Jude 19, ‘Sensual, not having the Spirit.’ As we are enlarged to
the flesh, we are straitened to the spirit. As sensuality increaseth, so the life
and vitality of grace decays.
Secondly, In such cases, the word of God is the only means to
quicken us. Why the word? For two reasons:—
1. Because the word contains the most quickening considerations,
and the affections are wrought upon by serious and ponderous thoughts; for there
God interposeth in the way of the highest authority, straitly charging and commanding
us, under pain of his displeasure: and there he reasons with us again in the most
potent and strong way of argumentation, from the excellency of his commands, their
suitableness to us as we are reasonable creatures; from his great love to us in
Christ, whom he hath given to die for us; from the danger if we refuse him, which
is no less than everlasting torment; from the benefit and happiness in complying
with his motions, which is no less than eternal and complete blessedness both for
our bodies and souls; and all this is bound upon us by a strict day of impartial
accounts. Oh, what a company of quickening considerations are there, to set us awork
with life, vigor, and seriousness, when we are to answer for our neglects, or else
to receive the reward of our diligence! Now what will quicken us if this will not?
If the high and glorious authority of the supreme lawgiver awe us not, if the reasonableness
of God’s commands invite us not, if the wonderful love of God in Christ constrain
us not, if the joys of heaven do not allure us, and the horrors of ever lasting
darkness do not preserve upon us a lively sense of our duty, what will work upon
us if this do not, and gain us to a constant diligent care and serious preparation
for our own happiness and salvation? Out of what rock was the heart of man hewn,
that all this shall be brought to him in the most persuasive way, as it is in the
word of God, and will not work upon him? Again, if the deadness should arise from
our negligence in our duty, the word of God how powerfully doth it quicken us! But
if the deadness should arise from sorrow and discomfort, is not the word as powerful
to raise and quicken the soul to a delight in God as to inforce our duty? What puts
a damp upon us? Is it fury of men? We have a living God to trust to, who will remain
when they are gone, who will pardon our sins, help us in all our straits, who will
lay upon us no more than we are able to bear, who will never leave us utterly destitute,
but will sanctify all, and make all work together for the best, for our everlasting
salvation, and finally bring us into his glorious presence, that we may live for
ever with him. Here is comfort enough, whatever our heaviness be; such a powerful
God to stand by us in all our troubles, and make all work for good, that at length
we may be brought home to God. If this word did but dwell richly in our souls, it
would keep us fresh and lively, and we need not fear man or devil, Col. iii. 16.
Again, 1 John ii. 14, ‘The word of God abideth in you, and ye have overcome the
wicked one.’ We need fear nothing, for whoever trouble us, they are something under
God. Whatever is our misery, and whatever befalls us, it is something less than
hell, which we have escaped by Christ, and will all be made up in heaven. The first
sight of God and the first glimpse of everlasting glory will recompense all the
sorrows of the present life, and as soon as we step into heaven, all shall be forgotten.
In short, God’s particular providence, fatherly love and care, the example of Christ,
the promise of the comforting Spirit, the hopes of glory, should revive us in all
our languishings. So that if deadness comes from backwardness and slowness in our
duty, in the word there are most quickening considerations; or if from
troubles, we have enough in God, Christ, the covenant, the promise of eternal life
to support us. This is the first reason; the word of God is the only means to comfort
us, because it contains proper quickening considerations, that may keep life and
vigour in us, if either carnal distemper invade the heart, or worldly sorrow and
fear, which is apt to perplex us.
2. The quickening Spirit delights to work by this means. The ordinary
chariot, that carrieth the influences of grace, is the word of grace. The Spirit
that speaks in the word speaks his own lively comforts to us. Alas! they are but
cold comforts we can find else where. The Spirit of God rides most triumphantly
in his own chariot. The word and the Spirit are often associated, to show they go
together. The word goes with the Spirit: Isa. lix. 21, ‘My Spirit that is upon thee,
and my words which I have put in thy mouth, shall not depart,’ &c. Isa. xxx. 20,
when God promiseth, ‘Their eyes shall see their teachers;’ it is promised also,
‘They should hear a voice behind them, saying, This is the way;’ God would afford
the word and Spirit in times of their affliction. The Spirit works still in concomitancy
with the word, that it may the better be known to be a revelation from God. If God
will set up a word and revelation of his mind distinct from the light of nature,
it is fit it should be owned; and that is done by a concomitancy of his grace, and
powerful operations of his Spirit, that goes along with his word: John xvii. 17,
‘Sanctify them by thy truth; thy word is truth.’ We find the word to be truth, because
it is associated and accompanied with the operations of the Spirit: 1 Peter i. 22,
‘Ye have purified your souls in obeying the truth through the Spirit.’ The Spirit
still goes along with the truth of the gospel, and with God’s word. His word is
the sword of the Spirit. God will not bless any other doctrine so much as the word
to quicken, revive, and comfort the soul; and therefore here we should busy ourselves,
for it contains the surest grounds of comfort, and the Spirit is associated with
it, and goes along with it, to bless it to our souls.
Thirdly, Though the word be the means, yet the benefit comes from
God, ‘for with them thou hast quickened me.’ Life comes from the fountain of life.
The gospel is a sovereign plaster, but it is God’s hand that must apply it and make
it stick, make it to be peace, comfort, and quickening to our souls. It is said,
1 Tim. vi. 13, ‘That he that quickeneth all things is God.’ The quickening of life
natural or life spiritual is to be ascribed to God alone. Let me evidence this by
three considerations:—
1. The life of grace is begun and carried on in a constant way
of dependence upon God; he will not trust us with a stock of grace in our own hands,
but our life is in Christ’s hands: 1 John v. 12, ‘He that hath the Son, hath life;
and he that hath not the Son, hath not life.’ He hath it in his own hands, and he
gives and conveys it to us. And Gal. ii. 20, ‘I live, yet not I, but Christ liveth
in me.’ Christ made the purchase, and therefore it pleased the Father that the purchased
treasure should be put into his hands, and not immediately into ours. We have so
foully miscarried already, that God will trust his honour in our hands no more,
as at first he did. We have nothing but what we have daily from Christ and in Christ: he must influence
us, and without him we can do nothing: John xv. 5,
χωρὶς ἐμοῦ. Apart from him
we can do nothing, therefore we cannot quicken our selves; for God hath reserved
this life of grace, and kept it in his own hands, that we may have our daily supplies
from Christ.
2. The vitality or liveliness of grace is not dispensed by a certain
law, but according to the sovereign will and good pleasure of God. God gives life
to his people, but the activity of it is only from his good pleasure: Phil. ii.
13, ‘For it is God that worketh in you to will and to do of (or according to) his
good pleasure.’ He gives out comfort, and he gives degrees of quickening as he pleaseth,
to some more, to some less, and not always in the same degree to the same persons;
therefore we must look up unto God if we would have this life and quickening; it
is very necessary to our well-being, but it is a favour, ‘he worketh in us according
to his good pleasure.’
3. The means cannot work without the principal agent. As the word
could not convert us at first but by the power of God, or as his grace works by
it, quickening a dead soul, purifying a defiled heart, humbling a proud mind; so
when the conscience grows sleepy, you need quickening excitations to duty. The same
grace which caused a spiritual life doth give us spiritual strength, and maintain
that life, by inclining the mind and will, by stirring up the affections by longing
desires after Christ and glory; so the soul is still kept alive in the same way
as it was begotten by God at first: 1 Cor. iii. 7, ‘Paul may plant, and Apollos
may water, but it is God that giveth the increase.’ All is of God, who only hath
the supreme power over men’s hearts, to enlighten the mind, incline the will, and
enlarge the affections. Though we use the means (and we sin if we do not), yet it
is God that quickeneth us; he hath the supreme power over the heart of man.
Fourthly, These powerful experiences in this kind will be and
should be recorded and remembered by us; for, saith David, ‘I will never forget
thy precepts.’
1. They will be remembered if we have met with any powerful experiences
of the Lord’s quickening and awakening the heart. (1.) We will remember what most
concerns us. (2.) We will remember all those things which make notable impressions
upon our souls.
[1.] Things that concern us will be remembered by us. Every
one’s memory is as his affections are. Let a child read the scripture, that chapter
wherein mention is made of Joseph’s parti-coloured coat, that will stick in his
mind more than better things, because it suits with his childish fancy, and his
desires that his parents should make such a garment for himself. And it is usually
observed that youth is most taken with the histories of the Bible, because of their
desire to know things past. And if once they come to manly age, they are more taken
with the doctrines of the Bible, because when they grow men they begin to form their
opinions of religion. And elder persons are taken with psalms, and holy devotional
strains in scripture, because then, as they grow in age, it is time to address themselves
to God. Persons in doubts and fears by reason of sin will be most affected with
tenders of grace, as suiting best with their condition; persons in affliction, with
the consolations appointed for the afflicted; persons in conflict with any sin, with those passages which afford most direct
help against them. Still that which more especially concerns us should and will
be most observed and remembered by us, for there it speaks to our very hearts. Now,
saith the soul, in such a point, in such extremity, the word of God did my heart
good; I shall remember it as long as I live; when a seasonable word is spoken to
their case; their judgment was not passed over by the Lord: I was dead, and it revived
me; disconsolate, and it comforted me; ready to stray, and it reduced me; under
such a temptation, and it relieved me. I should transcribe the whole scripture,
especially the psalms, if I should tell you how often David takes notice what the
word of God did to him in such and such a condition; for still things that nearly
concern us, they will affect us, and be remembered by us.
[2.] Those things will be remembered that make any notable impression,
that leave a lively sense upon the heart; they impress a notice of themselves, and
will not be forgotten: Luke xxiv. 32, ‘Did not our heart burn within us while he
talked with us by the way, and while he opened to us the scriptures?’ If opening
of the scriptures causeth any burning of heart, or any strange workings of soul,
when the heat is gone and past yet the burning cannot be forgotten; they remembered
Christ still, and can speak of the actings of the Spirit, not only when they are
on, but when they are over and past Christ was vanished out of sight and gone, yet
they cannot forget the warmness of heart they felt while he opened the scriptures
to them: Cant. v. 4, ‘He put in his hand by the hole of the door, and my bowels
were moved for him;’ and ver. 6, ‘My soul failed when he spake.’ Oh! if we be soundly
humbled or soundly comforted, or be effectually moved and stirred to the remembrance
of God, then heavenly things that occasion this will not be forgotten.
2. These things should be remembered to confirm our faith, to
increase our love.
[1.] To confirm our faith. Faith is taken either for a general
assent to the word, or for a dependence upon God for some blessing that we want
or stand in need of.
(1.) If we take it for a general assent to the word, why, these
notable quickenings and experiences of the convincing or comforting or converting
power of the word, they are a secondary confirmation of the truth of the word to
us. I tell you why I put in that word, a secondary confirmation; they are not a
primary, for we must believe the word before we can feel its efficacy and find it
to be effectual to us; and therefore the primary grounds of faith are the impressions
of God upon the word, the secondary are the impressions of God upon the heart. Now
I have felt the virtue and power of the truth upon my soul, and all the world shall
not draw me from it. I must have a primary confirmation of the truth of the word
before I can believe, and before it can work in me. The apostle saith, 1 Thes. ii.
13, ‘Ye received the word, not as the word of man, but as the word of God, which
effectually worketh in you that believe.’ First I receive it as the word of God
by some marks, and notes, and characters, some impress of God upon his word; some
what God hath left of himself in the word, and that awes my heart to reverence it,
there I receive it upon my heart; but when it works in me mightily, I have a secondary confirmation. When I have eyes to
see the impress of God upon the word, then I feel the power of it; and when I have
felt the power of it, it is confirmed in my soul, 1 Cor. i. 6. When we feel the
blessed effects, the quickenings and comforts of the word, it is a mighty help to
faith. So 1 John v. 10, ‘He that believeth on the Son of God hath the witness in
himself.’ What is that witness in himself? Why, the witness of the Spirit, applying
the blood of Christ to the conscience, sanctifying and quickening the heart; then
he hath the witness in himself, and is more confirmed that Jesus is the Christ,
and the word of God is true, and cannot easily be divorced from it; he hath felt
the effects of it in his own heart: Col. i. 5, 6, ‘For the hope that is laid up
for you in heaven, whereof ye heard before in the word of the truth of the gospel,
and knew the grace of God in truth.’ We guess at things before, and have but a wavering
faith, such as may let in some work upon the soul; then we know it in truth, then
it is more fully made good to us, by the convincing, comforting, and sanctifying
Spirit, that evidenceth it to our souls, and this can be no other but the truth
of God; this makes our faith more strong and rooted, and we may be confirmed in
the hope and belief of the gospel, and may not easily be removed therefrom.
(2.) Take faith in the other notion, for a dependence upon God,
for something that we stand in need of. Every manifestation of his grace should
be kept as an experience by us for afterwards, when that frame may be away, when
God may hide his face, and all dead in the soul; as David in his infirmity ‘remembered
the years of the right hand of the most high,’ and former experiences of God, Ps.
lxxvii. 10. As he, in an outward case, for outward deliverances, remembered the
former help and succours he had from God, so we may remember former grace and former
quickening. There are many ups and downs in the spiritual life, for even the new
creature is changeable, both in point of duty and in point of comfort. Now it is
a mighty confirmation when we remember what God hath done:—
(1st.) In point of duty. Sometimes you shall find you are dull
and heartless under the ordinances of God; in reading and hearing you find little
life, lazy, and almost indifferent, whether you call upon God in secret, or hear
the word, or join in the communion of saints; no relish in any duty, do it almost
for custom’s sake, or at best but to please your consciences: you must do it, and
you drive on heavily, not for any great need you feel of them, or good you find
by them, or hope you expect from them. Now it is of great use to remember how I
have waited upon God formerly, and he hath quickened, refreshed, and comforted me;
and therefore it is good to try again, to keep up our dependence upon his ordinances,
when this dulness seizeth upon the soul, and this listlessness; when conscience
is sleepy, and the heart hangs off from God, remember I have been quickened.
(2d.) If it be in point of comfort, fears and sorrows, why! is
there no balm in Gilead? no physician there? Hath not God relieved in like straits
before, and given in fresh consolations, when you have bemoaned yourselves and opened
your case before him? There are none acquainted with the spiritual life but have
many experiences both of deadness and comfort. Now one is a great help against the
other, that our hands may not wax faint and feeble. God, that
hath comforted, may comfort again, and why should I neglect his appointed means?
No; I will continue there, and lie at the pool where the waters have been stirred.
[2.] They are of use, again, to stir up our affections to God
and his word.
(1.) To increase our love to God. Oh! we should keep the impression
of his kind manifestation still upon the heart, that the mercy may be continually
acknowledged. Surely it is a favour that God will manifest himself to us, and own
us in our attendance upon his word and other duties. The Lord Jesus promiseth it
as a great blessing: John xiv. 21, ‘He that loveth me, and keepeth my commandment,
shall be loved of my father, and I will love him, and will manifest myself to him.’
Now, then, when any such sensible favour is vouchsafed to us, we should not forget
it, but lay it up as a continual ground of thankfulness and love to God: Cant. i.
4, ‘We will be glad, and rejoice in thee; we will remember thy love more than wine.’
When God hath treated us most magnificently in his ordinances, either at his table
or word, and hath refreshed and revived our souls, oh I we will remember this, and
lay it up for the honour of God, and knit our hearts in a greater love to God.
(2.) It is of great use to increase our love to the word, for
the excellency and worth of the word is found experimentally by believers, HO that
their love and estimation of it is more fixed and settled upon their hearts, so
that they purpose to make use of it always for their comfort and direction; it is
a great encouragement when formerly they have found comfort and life thereby. The
apostle, to settle the Galatians that began to waver, that were apt to be overcome
by their Judaizing brethren, to settle them in love to the gospel, he puts them
to the question, Gal. iii. 2, ‘This only would I learn of you, Received ye the Spirit
by the works of the law, or by the hearing of faith?’ The Spirit of regeneration,
with all his comforts and graces, is not conveyed to you by the doctrine of the
law, but the doctrine of the gospel. As if he had said, Stick to that doctrine where
you have been quickened, comforted, revived, and your hearts settled, for God hath
owned that doctrine. He appeals to their own conscience, and to their own known
experience, that they should not quit the doctrine of faith, but prize and keep
close to it; for surely that which hath been a means of be getting grace in our
souls should be highly prized by us. If God hath wrought grace, and any comfort
and peace, stick there, and own God there, and be not easily moved from thence.
Another apostle reasons, James i. 18, 19, ‘God hath begotten us by the word of truth,
where fore be swift to hear;’ that is, Oh! do not neglect hearing; take heed of
forsaking or neglecting the word, for then you go against your own known experience.
You know here you had your life, quickening, comfort, strength, and will you be
turned off from this?—for many times a seducer may turn off a believer from the
word which hath given him his first knowledge of Christ.
There are three causes which carry saints to the word and other
ordinances—viz., necessity, natural appetite and inward inclination, and experience.
Necessity; they cannot live without the word. Natural appetite and inward inclination; they have hearts suited to this
work; the Spirit, which wrought in the heart, hath put a nature in them suitable
to the work. And experience; they have found benefit by it. These are the three
grand causes of respect to the word, and they are all implied or expressed in that,
1 Peter ii. 2, ‘As new-born babes desire the sincere milk of the word,’ there is
natural appetite for the word; we have them come as new-born babes. And there is
necessity; you cannot live, nor keep, nor increase what you have, unless you keep
to the word. And there is experience; if so be you have tasted, you have had powerful
impressions and quickenings by this word. We should engage our hearts upon experience,
the comfort, life and light that we have had by the word of God.
Our own spiritual estate will sooner be discerned by these experiences,
the comfort and quickening received from the word, in the way of duty; for ‘experience
worketh hope,’ Rom. v. 4. If your experiences be observed and regarded, this works
a hopeful dependence upon God for everlasting glory; your evidences will be more
ready, and sooner come to hand. The motions of our souls are various, and, through
corruption, very confused and dark; and this is that which makes it so difficult
upon actual search to discern how it stands between us and God; it is for want of
observation. But now, if there be constant observation of what passeth between us
and God, how he hath quickened, comforted, and owned us in our attendance upon him,
and what he hath done to bring on our souls in the way of life, these will make
up an evidence, and will abundantly conduce to the quickening and comforting of
our hearts.
Use 1. For information. It shows us—
1. The reason why so many neglect and contemn God’s word; because
they never got benefit by it, they find no life in it, therefore no delight in it.
Those that are quickened acknowledge the mercy and improve it; they esteem the word,
and have a greater conscience of their duty. It is not enough to find truth in truth,
not to be able to contradict it, but you must find life; then we will prize and
esteem it, when it hath been lively in its operations to our souls.
2. It shows the reason why so many forget the word, because they
are not quickened. You would remember it by a good token if there were a powerful
impression left upon your souls; and the reason is, because you do not meditate
upon it, that you may receive this lively influence of the Spirit: for a sermon
would not be forgotten, if it had left any lively impression upon your souls.
3. If we want quickening we must go to God for it; and God works
powerfully by the influence of his grace, and so he quickens us by his Spirit; and
he works morally by the word, both by the promises and threatenings thereof: and
so, if you would be quickened, you must use the means, attend upon reading and preaching,
and meditating upon the word. As he works powerfully with respect to himself, so
morally by reasonings.
Use 2. By way of reflection upon ourselves.
Have we had any of these experiences? David found life in God’s
word, therefore resolves never to forego it or forget it. Therefore, what experience
have you had of the word of God? s Surely at least at first conversion there was the work of faith and repentance, at first
you will have this experience. How were you brought home to God? What I have you
had no quickening from the word of God?
Case. But here is a case of conscience: Doth every one know their
conversion, or way of their own conversion? Christians are usually sensible of this
first work. There is so much bitter sorrow, and afterwards so much rejoicing of
hope which doth accompany, that surely this should not be strange. But though you
have not been so wary to mark God’s dealings with you, and the particular quickenings
of your souls, yet at least when the Lord raised you out of your security, and brought
you home to himself, you should have remembered it: 1 Thes. i. 9, ‘They themselves
show of us what manner of entering we had unto you.’ The entrance usually is known,
though afterward the work be carried on with less observation. Growth is not so
sensible as the first change. God’s first work is most powerful, meets with greater
opposition, and so leaves a greater feeling upon us; and therefore it were strange
if we were brought home to Christ, and no way privy and conscious to the way of
it, as if all were done in our sleep. I say, to think so were to give security a
soft pillow to rest on. And therefore, what quickenings had you then? Can you say,
Well, I shall never forget this happy season and occasion, when God first awakened
me to look after himself? Many of God’s children cannot trace the particular footsteps
of their conversion, and mark out all the stages of Christ’s journey and approach
to their souls, for all are not alike thus troubled. But yet, that men may not please
themselves with the supposition of imaginary grace wrought in them without their
privity and knowledge, let me speak to this grand case, this manner of entrance
of Christ into our souls, how we are quickened from the dead and made living.
1. None are converted but are first convinced of their danger
and evil estate; God’s first -work is upon their understandings: Jer. xxxi. 19,
‘After I was instructed I smote upon the thigh,’ &c. There is some light breaks
in upon the soul which sets them seriously a considering, What am I? whither am
I going? what will become of me? And Rom. vii. 9, ‘When the commandment came, sin
revived, and I died.’ The commandment, the law of God, breaks in with all its terrors
and curse upon the soul by strong conviction, and the man is given for gone, lost
and dead. You know the way to the bowels is by the mouth and the stomach, and so
by other passages. There is no way to the affections but by the ear, then to the
understanding, and then passeth to the apprehension, the judgment, and conscience,
and heart; from the apprehension to the grammatical knowledge, then they come to
the judgment, then to the conscience; and when conscience is set awork, usually
there is some feeling.
2. Conviction, where it is strong and serious, where it is not
levis et niollis, it cannot be without some compunction. The eye affects the heart.
Can a man be sensible of a lost condition, and of the necessity of a change, without
being troubled at it, without making a serious weighty business of it? Are heaven
and hell such slight matters that a man can think of the one or the other without
any commotion of heart?—(pray do but bethink yourselves; I shall solve the particular cases, but I must establish the general one) especially
if he be convinced of his being obnoxious to one, and doth not know whether he
shall have the other, yea or nay? Certainly whoever is instructed or convinced will
smite upon his thigh and bemoan himself as Ephraim, Jer. xxxi. There is none ever
came to Christ, the spiritual physician, but they were in some degree heart-sick;
none ever came for ease but they felt a load upon their back. If there be conviction
and compunction, this will be felt.
3. But then the degrees are various, some are more, some less,
some earnestly solicitous, or deeply in horror. Some are brought to God by the horrors
of despair, and are convinced with a higher and more smart degree of sorrow, before
ever they come to settle; but all are serious and anxious. There is certainly a
difference; some men’s conversion is more gentle, others more violent. To some,
Christ comes like an armed man, and doth powerfully vanquish Satan in their hearts;
to others, there is a great deal of difficulty and conflict, which must needs impress
a notice of itself. Some are sweetly drawn, others are snatched out of the fire.
To some the Spirit comes with a mighty rushing wind, to others by a gentle blast,
sweetly and softly blows open the door. God opened the heart of Lydia; we read of
no more, Acts xvi. 14. But when he comes to the jailer, he had more horror of conscience,
and more sorrow and desperation, and was ready to kill himself, saying, ‘What shall
I do to be saved?’ ver. 31. The Lord bids us to put a difference, to have compassion
of some, and to pluck others more violently out of the fire, Jude 23. So here, the
Lord’s work is various, it is to some more gentle, but to others it is with a greater
horror.
4. I answer—That no certain rule can be given as to this different
dispensation, why some are so gently used, and others so violently brought home
to God. Sometimes they which have had good education, and less errors of life, have
less terrors of heart, as being restrained
from gross sins; at other times they have had most terrors, because they have withstood
so many means, and because they do not know when God works upon them. Sometimes
those which are called to greatest services have had most terrors, that they may
speak more of the evil of sin, having felt the bitterness of it: 2 Cor. v. 11, ‘Knowing
the terror of the Lord, we persuade men.’ Sometimes it is quite otherwise; they
which have been called to some eminent public service for God may not drink so deeply
of this cup, but are spared, that they may be kept more entire for their public
work, which serves instead of sorrow and trouble of conscience. Again, sometimes
men and women of most excellent and acute understandings are most humble, as having
clearest apprehensions of the heinousness of sin and terror of wrath. At other times,
on the contrary, these horrors and fears come from ignorance, as fears arise in
the dark, and weak spirits are apt to be terrified, and have a knowledge of the
remedy as soon as they know their disease; the work may be more gentle. Sometimes
these terrors fall on a strong body, as being best able to bear them; sometimes
on a weak, the devil taking advantage of their weaknesses and manifold infirmities.
Many times in hot and fiery natures their changes are sudden, carried on with extremities;
but sometimes soft natures, whose motions are slow and gentle, by degrees are surprised, and
impressions of grace are made insensibly. Thus God acts as he will, but in the general
all are serious and solicitous.
5. Because no certain rule can be given, the measure must not
be looked after, but the effects; we are not so much to look to the deepness of
the wound, as the soundness of the cure. The means only respect the end, therefore
the end must be considered; and many times the effects are visible and more evident
in fruit and feeling. Now, if we give sound proof that we are converted, I am contented.
If the work be done, that sufficeth, which way soever it be done, though usually
it is done by some notable and powerful impression upon the heart. Look, as the
blind man said, John ix. 25, ‘Which way my eyes were opened I know not; but this
I know, that whereas I was blind, I now see.’ So if the renewed soul can say, How
the work was done, I cannot tell; I have been waiting upon God, and have felt the
fruits of his grace upon my heart.
6. The effects of this first work are these:—
[1.] A hearty welcoming of Christ Jesus into the soul; they do
not take up with comfort on this side Christ. Men’s troubles are known by their
satisfaction. If honour satisfied men, then disesteem and disrespect were their
trouble, however they did palliate it with religious pretences. If riches satisfied
men, then poverty pinched them. If the prosperity of the world satisfied men, it
was worldly adversity was their trouble, though it crept under religious pretences.
But if we see the necessity of a saviour, receive him into our hearts, and believe
in him with all our heart’s desire, and delight, and all is carried after Christ
and after the refreshings of his grace, and are satisfied with none but Christ,
and our hearts pant for him ‘as the hart panteth after the water-brooks,’ you ought
to bless God that he hath left the impression of the effect, though he hath not
left the impression of the way, Ps. xlii. 1. But now, when desires after Christ
are either none at all, or cold and faint, and easily put out of the humour, and
only provoke you now and then to put up a cold prayer, or express a few faint wishes
or heartless sighs; that though you have a desire after Christ, yet it is easily
diverted, and controlled by other and higher desires, and you can be satisfied,
and take up with something beneath Christ, and Christ is not the precious and only
one of your souls, you have not that impression which amounts to a hearty work.
[2.] Another impression is a thorough hatred of sin, and serious
watchfulness and striving against it; when you seek to cast it out of your soul
with indignation, Hosea xiv. 8; to ‘hate every false way,’ Ps. cxix. 104; when you
are continually groaning under it, Rom. vii. 24, and seek to weaken it more and
more; for ‘they that are Christ’s, have crucified the flesh, with the affections
and lusts thereof,’ Gal. v. 24. This is a sensible impression left upon the soul.
[3.] A lively diligence in the spiritual life. Though you cannot
tell how God brought you in, yet if you keep up a lively diligence in serving God,
and with ‘the twelve tribes instantly serving God day and night,’ Acts xxvi. 7,
and you are always ‘working out your own salvation with fear and trembling,’ Phil.
ii. 12, and you are hard at work for God; if this holy care be the constant business and drift
of your lives, you have the effect of this conversion, though the first impression
of it not so sensible.
SERMON XCIX.
I am thine, save me: for I have sought thy precepts.—Ver. 94.
IN these words you have—(1.) David’s plea, I am thine. (2.) His
request, save me. (3.) His argument to make good his plea, I have sought thy precepts.
His plea is taken from God’s interest in him, ‘I am thine.’ His request is for safety,
to be saved either from wrath to come or from temporal danger, rather the latter;
for he seeth trouble lie in wait for him, therefore ‘save me.’ And then the evidence
of that interest, which may serve as an argument to set on the request, ‘I have
sought thy precepts.’
Let me speak of these in their order, and first of David’s plea,
‘I am thine.’
Doct. 1. That God hath a special people in the world, whom he
will own for his.
David, as one of this number, saith to God, ‘I am thine.’ By a
common right of creation all things are God’s: 1 Chron. xxix. 11, ‘Heaven and earth
is thine, and all that is therein.’ He made all, and therefore by a just right he
is lord of all: Ps. xxiv. 1, ‘The earth is the Lord’s, and the fulness thereof.’
Now, as to this general right, God is no more bound to one than to another; there
is no great privilege in this to be God’s in this sense, for so are the cattle upon
a thousand hills, as we are his by creation. We cannot say with David, ‘I am thine;
save me;’ for he that made them will not save them, if they have no other title
and interest in him, Isa. xxiii. 11. Thus by creation all things are God’s, but
more especially men: Ezek. xviii. 4, ‘All souls are mine.’ God hath a peculiar interest
in the reasonable creatures, as their maker, governor, and judge. And yet further,
his church is his by general profession; all the members of the visible church may
say, Lord, we are thine; and that is some kind of plea for their safety and protection:
Isa. lxiii. 19, ‘We are thine; thou never barest rule over them, they were not called
by thy name.’ So may all the members of the visible church speak to God. Yet more
particularly there is a remnant in the world that are his by a nearer interest,
and they are the saints or new creatures, who are his peculiar people, Titus ii.
14, λαός περιούσιος. All the world else are but as the lumber of the house,
but these are his treasure. A man is more chary of his treasure than of his lumber;
yea, they are ‘his jewels,’ Mal. iii. 17, precious and dear to him, and of special
interest in his heart and affection; they are ‘the first-fruits of his creatures,’
James i. 18. The first-fruits were the Lord’s portion. Now these God doth peculiarly
take to be his portion, and valueth them more than all the world besides.
Let us see the grounds of his special interest in them; wherefore
are they his?
He hath elected them before all the world: John xvii. 6, ‘Thine
they were, and them thou gavest me.’ They were his by eternal election and choice,
and they are purchased and bought by Christ, therefore called a purchased people,
bought with a price, 1 Cor. vi. 19, 20, and upon this ground they are said to be
Christ’s, 1 Cor. iii. 23. Now, as they are Christ’s and God’s by purchase, they
are also his by conquest and rescue from Satan. Prisoners in war belong to the conqueror,
Luke xi. 21. The strong man that holdeth captive the carnal part of the world, they
are his goods; but the stronger than he shall come and bind him and take away his
goods. They were Satan’s, but by rescue and conquest the prey falls to Christ: Col.
i. 13, ‘Who hath delivered us from the power of darkness, and translated us into
the kingdom of his dear Son.’ Once more, they are his by effectual calling and work
of his grace: Eph. ii. 10, ‘We are his workmanship, created in Christ Jesus unto
good works,’ &c. So the title is changed by the right of the new creation. Again,
they are his by covenant; we choose him to be our God, and the Lord chooseth us
to be his peculiar people, Hosea ii. 23. They acquiesce in him as their all-sufficient
portion, and surrender and give up themselves to his use and service. This is that
which is chiefly intended here, namely, that we are his by contract and resignation;
for so David saith, ‘Lord, I am thine.’ All this doth abundantly make good God hath
a special people in the world whom he will own for his. The grace by which we are
inclined to resign up ourselves to God, that flows from election, through the redemption
of Christ, by sanctification of the Spirit; but the grounds, reasons, and motives
for which we dedicate ourselves to God, they are his right in us by creation and
redemption. It is but fit God should have what he hath made and bought; we are his
creatures, his purchase, therefore we are his.
Use 1. For trial. Are we of the number of God’s peculiar people?
As David paid to the Egyptian, ‘To whom belongest thou? whence art thou?’ 1 Sam.
xxx. 13. So, if the question should be put to you, Whence are you? to whom do you
belong? Can you answer, ‘Lord, I am thine.’ I belong to thee? If it be so, then:—
1. When did you solemnly dedicate yourselves to him? If you be
God’s, can you remember when you first took your oath of allegiance to him? There
is a solemn time of avouching one another, when God avouched you to be his people,
and you avouched God to be your God: Deut. xxvi. 17, 18, ‘Thou hast avouched this
day the Lord to be thy God, and to walk in his ways, and keep his statutes, and
his commandments, and judgments, and to hearken to his voice: and the Lord hath
avouched thee this day to be his peculiar people.’ When did you give up the key
of your hearts to God, and lie at God’s feet, and say, ‘Lord, here I am, what wilt
thou have me to do?’ Acts ix. 6. They that are God’s come in this way, by resignation
or spiritual contract, by entering into covenant with him.
2. What have you that is peculiar? Have you the favour of his
people? Have you the conversation of his people? God’s peculiar people have peculiar
mercies; at least their hearts and spirits are carried out after them: Ps. cvi. 4, ‘Lord, remember me with the
favour of thy people.’ Common ‘mercies will not serve their turn, but they must
have renewing and sanctifying mercies, and special pledges of his love; not increase
of estate, honour, or esteem in the world; these are not things their hearts run
upon; but, Lord, the favour of thy people; or, Ps. cxix. 132, ‘Do good unto me,
as thou usest to do unto those that love thy name.’ There is a goodness which God
vouchsafeth to all his creatures; to the men of the world he gives a plentiful portion;
their bellies are filled with thy hid treasure; but, Lord, let me have the comforts
of thy Spirit, the manifestations of thy love and good-will to my soul in Christ
Jesus. As Luther said and protested, God should not put him off with gold nor with
honours; I must have his grace, his Christ, his Spirit; Valde protestatus sum me
nolle his satiari. If you have such peculiar spirits, your hearts would be carried
out after these distinguishing mercies. A man may have common mercies and go to
hell and be cast away; but God’s peculiar people have peculiar mercies; then they
will not be contented with a common conversation: Mat. v. 47, ‘If you love them
that love you, what do you more than others?’ There is
τί περισσὸν, something over
and above, that should be seen in a Christian’s life. It is a fault, 1 Cor. iii.
3, ‘Ye walk as men.’ In the new creature there should be something more excellent.
God’s peculiar people, as there is a difference between them and others in point
of privileges, so also in point of conversation; they should live at a higher rate,
more heavenly, meek, mortified, more charitable than others. Christians should walk
so as to convince the world, and make them wonder at the beauty, majesty, and strictness
of their lives. You harden carnal men when you profess yourselves to be God’s peculiar
people, and there is no difference between you and others.
3. Doth your resignation appear in your living and acting for
God? Is holiness to be written in visible characters upon all you do? Zech. xiv.
19, 20. The impress of God is upon his people, it is upon the horse bells, upon
all the pots of Jerusalem; it is upon all they have, all they enjoy, ‘Holiness to
the Lord:’ they spend their time as being dedicated to God, they spend their estates
as being dedicated to God. Do you use yourselves as those that are Christ’s, improving
your time, relations, talents, interests for his glory? This may be discovered partly
by checking temptations upon this account: 1 Cor. vi. 15, ‘Shall I take the members
of Christ, and make them to be the members of an harlot?’ This body is Christ’s,
and therefore must be kept in sanctification and in honour; this time I misspend,
this estate is Christ’s; and so you dare not give way to the folly and sin with
which others are transported, for you look upon all that you have as Christ’s. And
so also are your contrivances and projects for God’s glory; you will be casting
about how you may honour Christ by your estate and relations, and everything you
have: Neh. i. 11, ‘Grant me mercy in the sight of this man: for I was the king’s
cup-bearer:’ that is, he was considering what use he might make of this authority
and esteem which he had with the king of Babylon, and what use he might make of
it for God. God hath advanced me to such honour and place; what honour hath God
had? Look, as David, 2 Sam. xvii. 2, ‘I dwell in a house of cedar, and the ark of God dwells within
curtains.’ Here the Lord hath abundantly provided for me, but what have I done for
God? When you are in all things seeking the things of God, and laying out yourselves
for the glory of God, and if God needs anything that is yours, you freely and willingly
part with it.
Use 2. To persuade us to resign up ourselves to God, and to live
as those that are God’s.
First, To resign up ourselves to God: Isa, xliv. 5, ‘One shall
come and say, I am the Lord’s; and another shall call himself by the name of Jacob;
and another shall subscribe with his hand unto the Lord, and surname himself by
the name of Israel.’ Come and subscribe to the God of Jacob, give it under hand
and seal, enter your names in his muster-roll, that you are one of his subjects
and servants. Motives are these:—
1. You owe yourselves to God, and therefore should give up yourselves
to him: Philem. 19, ‘Thou owest unto me even thine own self.’ It is true with respect
to God; thou owest all that thou hast to him, thou hast nothing but what he gave
thee first. God calls it a gift, ‘My son, give me thy heart:’ but it is indeed a
debt, for God gave it, not to dispossess himself and divest himself, but gave it
for his use and service. He gave you yourselves to yourselves, as a man gives an
estate to a factor to trade with, or as a husbandman scatters his seed upon the
ground, not to bury it there, but expecting a crop from thence. So God scatters
his gifts abroad in the world, gives life and all things; not to establish a dominion
in thy person, but only a stewardship and a course of service. Hast thou life? Man
is not dominus vitae, but custos—not lord of his life, but only the guardian and
keeper for God. Now what is said of life is true of estates and all things else;
there is no proper dominion we have.
2. God offers himself to thee, and therefore it is but reasonable
thou give up thyself to God. In the covenant there is a mutual engaging between
God and the creature to be each other’s, according to their several capacities;
‘I will be their God, and they shall be my people.’ The great God,
Quantus quantus
est, totus noster est, as great as he is, lie becomes ours; all in him ours, his
wisdom, power, strength; Father, Son, and Holy Ghost are our everlasting portion.
God the Father will be our portion for ever, he will give his Son to be our redeemer,
and his Spirit to be our guide; all the persons, with all their power and strength,
are engaged for our use. Look, as when Jehoshaphat made a league with the king of
Israel, this was the manner of it: 1 Kings xxii. 4, ‘I am as thou art, my people
as thy people, my horses as thy horses.’ They mutually made over their strength
one to another. So when God offereth to make over himself to us, this is the tenor,
‘I will be for thee, and thou shalt be for me,’ as Hosea iii. He makes over himself
with all that is his. Now, when God offers to make over himself to us, and all that
belongs to him to our use, his strength, power, and love, shall we stand demurring
upon so blessed a contract, and not give up ourselves to the Lord? God, that needs
us not, will engage himself to us to be for us, if we will be for him. Oh, then,
let us resign up ourselves, and put ourselves under the power and sovereignty of
God!
3. You never enjoy yourselves so much as when you give up yourselves
to God; it is not your loss, but your gain; it is a kind of receiving: for you give
up yourselves to become his people, to be sanctified, to be preserved by his grace,
and governed by his Spirit; and all these are privileges, they are rather a gift
for us. For a beggar to give up herself to match with a prince, she gets by giving;
you give up your hearts to God to be better. Other things that are dedicated to
God are only altered in their use, as gold and silver dedicated to the sanctuary;
but when a man is given to God, he is altered in his nature, he is governed and
fitted for God’s use. If there be any pretence of loss, it is this, a right or power
to live according to your own will. Ay! but that you never had by virtue of your
creation. You are bound to live according to the will of God; God’s precepts bind
as a law where they are not received as a covenant; and therefore you have no power
to dispose yourselves; you are God’s, whether you give up yourselves to him or no.
When you consider how much you gain, you are interested in all the privileges of
the Lord’s grace; it not only establisheth your duty, but your comfort and encouragement.
If there were nothing but this free leave to go to God in all our straits and dangers,
‘I am thine, save me,’ this were a benefit not to be valued. If God be yours, you
may expect salvation, temporal, eternal; therefore the benefit of this gift is not
God’s, but ours; you give up yourselves, not to bring aught to God, but receive
from God.
4. You cannot give other things to him unless you give up yourselves
to him. 2 Cor. viii. 4, it is rendered as a reason of their forwardness in a good
work, ‘They first gave their own selves to the Lord, and unto us by the will of
God.’ When a man hath given himself to God, all things else will succeed more easily
in the spiritual life; as a woman and man in the conjugal relation, they are easily
kind one to another when they have bestowed themselves one upon another. As Quintus
Fabius Maximus, answering to the ambassador that offered him gold, that it was not
the fashion of the Romans to have gold under their power, but they were under a
power that were owners and possessors of their gold. Apply it; the first thing God
looks after is the person.
5. It is your honour to be in relation to God, therefore give
up yourselves: Ps. cxvi. 16, ‘O Lord, truly I am thy servant; I am thy servant,
and the son of thy handmaid.’ He repeats it thrice, as if he were wonderfully
pleased with the relation. Mean offices about a prince are accounted honourable
in the world; so to be in the meanest degree of service about God is a great honour; therefore
give up yourselves to God.
Secondly, Live as those that are God’s. The first thing we should
do is to determine whose we are, then to make good that relation. You are not your
own, that is clear, 1 Cor. vi. 19; therefore not to live to your own will, your
own ends, your own interest. All the disorder that is in the world comes from a
man’s looking upon himself as his own: Ps. xii. 4, ‘Our tongues are our own:’ and
therefore they take liberty to speak what they please. And saith Nabal, ‘My bread
and my wine.’ When we are so eager to establish our own dominion and propriety,
then we miscarry. As Bernard saith, Horreo quicunque
de meo ut sim meus—we should be in utter detestation of living
to ourselves, and rather be God’s bondmen than our own freemen. And as they are
not their own, so not the world’s: John xv. 19, ‘Because ye are not of the world,
therefore the world hates you.’ The world hates the godly because they have other
principles and other ends. You should not conform to the world in judgment or practices,
for you are not of the world; you are not of the flesh: Rom. viii. 12, ‘We are not
debtors to the flesh:’ therefore this should not be your care and study to pamper
and please the flesh. You are not Satan’s, for you are taken out of his power, Col.
i. 13. Whose are you? You are the Lord’s; therefore your business should be to please
God and honour God. It is easy to say, I am thine; do we make it good in our practice?
This may be known two ways:—
1. When we make his glory to be the scope of our lives: Phil.
i. 21, ‘To me to live is Christ:’ that is my business and employment, not to seek
my own things, but the things of Christ Jesus. Do you give up yourselves to be governed
and ordered by his Spirit, acting and living for his glory?
2. When we walk so as God may own us with honour; take his law
for our rule, as well as to fix his glory for our scope. Exod. xxxii. 7, saith
God to Moses, ‘Thy people whom thou hast brought up out of Egypt:’ thy people; God would
not own them when they had corrupted their ways. We would say to God, Lord, I am
thine; but alas! we act not as the Lord’s, but as if we were of the flesh, as if
we belonged to Satan, to lust, and passion, and anger; by those cursed influences
are we acted and swayed in our conversations. It is as sweet an argument and as
forcible a reason as you can use to God in prayer to say, Lord, I am thine, if we
could use it in good conscience, saith Chrysostom. All men are so, but how few can
thus speak to God; for, saith he, his servants you are whom you obey; and the servant
of sin lieth when he saith, I am thine. Alas! most every kind of sin may say, Thou
art mine; lust and covetousness and ambition may challenge us. It is not words,
but affections and actions that must prove us to be the Lord’s; then we are his
when we seek to please him in all things. Judas was Christ’s in profession, but
the devil’s in affection. David saith, ‘I am thine,’ but presently adds, ‘I seek
thy precepts,’ I endeavour to do thy will. Oh! then, live not as your own, as of
Satan and the flesh, but as the Lord’s.
Let us come to the ground of his plea, ‘Save me.’ David doth not
say, ‘Thou art mine, save me,’ but, ‘I am thine.’ These two are correlates; he that
speaks the one speaks both; if we be God’s, God is ours: ‘I am my beloved’s, and
my beloved is mine:’ and yet David saith, ‘I am thine,’ but doth not say, Thou art
mine, for four reasons:—
1. Because this is first in our apprehension. We know God to be
ours by giving up ourselves to be his. His choice and election of us is a secret
till it be evidenced by our choice of him, till we choose him for our portion. Well,
then, a believer cannot always say God is his, but a believer is always resolved
to be the Lord’s by his own choice and dedication; they resolve to be his, and not
their own. Though you cannot discern your election, that God hath chosen you, yet
it is comfortable to renew your resignation of yourselves to God. Resignation, that is our act, and is more sensible to conscience than God’s election:
‘Lord, I have none in heaven but thee, and whom do I desire in comparison of thee?’
God will not refuse such a soul that is thus willing to tack himself upon God, will
not be put off: ‘I am thine.’ As the Campani, when they begged the Romans to help
them, and they refused, they came and gave themselves and their whole estates to
be vassals to the Romans, with this plea, If you will not defend us as your allies,
defend us as your subjects. Thus a gracious soul will tack himself upon God, and
will not be put off: I will not be my own, but thine.
2. ‘I am thine:’ he saith so, because this was the best check
to the present temptation. David was then in fear of his life when he spoke this,
when the wicked lay in wait to destroy him, ver. 95; they wanted neither malice
nor power to do it; then saith David, ‘I am thine.’ In afflictions God seems to
break down the hedge, and lay his people open, in common with others, to the fury
of the judgment that is then upon them. In regard of God’s outward dealings, little
appearance different between us and them; but then we must say, Lord, I am thine;
though involved in the same judgment, yet, Lord, thou canst put a difference, ‘I
am thine.’ 2 Peter ii. 9: ‘The Lord knows how to deliver the godly out of temptation,’
how to put a distinction and difference between his own and others; so that our
distinct interest, ‘I am thine,’ is a relief to the soul.
3. Saints observe a difference when they speak to God and when
they plead with their own hearts; when they speak to God, then they mention their
own resignation, Lord, I am thine; but when they would revive their own drooping
souls, then they say, God is mine. Compare the text with Ps. xlii. 11, ‘Why art
thou cast down, O my soul?’ &c. He is my God; God is mine, and wilt thou be troubled?
But when they speak to God, ‘I am thine:’ so they raise their hearts in a holy confidence.
The interest is mutual. In dealing with our own unbelief, it is best to urge our
interest in God: He is mine; but when in prayer, God’s interest in us: Lord, I am
thine.
4. This is the more humbling way, to urge our own resignation.
See Ps. cxvi. 15, 16, ‘Precious in the eyes of the Lord is the death of his saints;’
then presently, ‘Ah, Lord, truly I am thy servant,’ &c. God’s children may be exposed
to hazards alike, but their blood is precious to God. Now though the world thinketh
lightly of their death, yet God doth not think so. How doth David apply this comfort,
‘Precious in the sight,’ &c. He doth not say, as the force of the words would seem
to carry it, Lord, I am one of thy saints; but, Lord, I am thy servant; he takes
a more humble title. There is many a man fears and doubts to apply the privileges
of God’s children under some higher title, yet they should apply them in a title
suitable to their condition and measure. So did David; he presumeth not to say,
Thou art mine; that were a higher challenge, but yet such as God’s condescension
will warrant him; but he doth aver and assert his own resignation, which is a more
dutiful and humble way of confidence. Again, he doth not. say, I am thus and thus,
but, I am thine. He doth not plead property or good qualification, but he pleads
God’s property in him; Lord, I cannot say I am perfect and upright as
I should be, yet I am thine. It is good to own God in the humbling way, and take
hold of promises on the dark side; so doth Paul, 1 Tim. i. 15, ‘This is a faithful
saying,’ &c.; as if he had said, Nay, if that be a faithful saying, then I can put
in a plea, I am sinner enough for Christ to save. Thus by these lower ways of application
we may derive and take out to ourselves the comfort of the promises.
Doct. 2. God’s interest in his people is the ground of his care
for their safety.
It may be pleaded as a ground of his care for their safety, Lord,
I am thine, and therefore save me; this is David’s plea in a time of danger. And
so Christ, when he was to leave his disciples to the troubles of a furious opposite
world, how doth he plead for them! John xvii. 6, ‘Thine they were, and thou gavest
them me; therefore keep them through thine own name.’ We may pray to God with more
confidence for our safety in a time of danger when we can plead his interest in
us.
How doth his interest prove a ground of confidence and plea for
prayer in a time of danger?
1. God’s knowledge of them: 2 Tim. ii. 19, ‘The Lord knows those
that are his.’ He hath a particular exact knowledge of all the elect, and who they
are that shall be saved; they are engraven as it were upon the palms of his hands;
he takes notice of them, and of the condition in which they are: John x. 3, ‘He
calleth his own sheep by name.’ Christ knows them by head and poll.
2. His care over them and his affection to them. Interest in general
is a very endearing thing. That which is mine doth more affect me than that which
is another man’s: 1 Tim. v. 8, ‘He that careth not, and provideth not for his own,
is worse than an infidel.’ It is an unnatural thing for a man not to affect his
own; and will God suffer that which is his own to be snatched out of his hands,
and used by evil men according to their pleasure? A man is careful of his own children,
to dispose of them in a safe place, and careful of his own jewels: the saints are
not as God’s lumber, but as his jewels; they are dearer to God than all things else:
Isa. xliii. 3, 4, ‘I am the Lord thy God, thy saviour; I gave Egypt for thy ransom,
Ethiopia and Seba for thee; since thou wast precious in my sight, thou hast been
honourable, and I have loved thee: therefore will I give men for thee, and people
for thy life;’ that is, if the sword must drink blood, let it go to Seba and Ethiopia,
to Arabia, and to Egypt; he strikes the king of Assyria in his wrath, and the sword
shall be diverted that way, rather than they should be given up to be destroyed.
But this is not all. The way how we come to be his own doth exceedingly endear us
to him; as, for instance, we come to be God’s by eternal election; now this must
needs endear us to God. A woman that carries her child in her womb but nine months,
what a tender affection hath she to it! Isa. xlix. 14, 15, ‘Can a woman forget
her sucking child?’ &c.; Eph. i. 4, ‘He chose us from the foundation of the world.’
We lay in the womb of his decree from all eternity, and therefore we are very dear
to God, namely, as we are his by election. Again, as we are his by redemption; they
were bought with a dear price, therefore they are a precious people; God hath a high esteem and value for them.
That which cost dear, we will not lose it lightly. The saints are valuable, not
so much in themselves, as in Christ, by whose precious blood they are purchased
with God, 1 Peter i. 18. Adam sold us for a trifle, but Christ did not redeem us
at a cheap rate. Then the work of the Spirit, who hath drawn the image of God upon
us; God will not suffer his own work to be destroyed, Ps. lxxiv. 6. They came to
God, and complained of the defacing of the material temple, that the carved work,
the curious work which was wrought by the special direction of God’s own Spirit,
was destroyed (for the Spirit of God directed Bezaleel to work in brass and all
manner of curious works); certainly the temples of the Holy Ghost, which are formed
for God’s praise, God will not suffer them to be destroyed and never look after
them. Again, as they are God’s by dedication, so they are dear to him. Common
gold and silver was not so valued as consecrated gold and silver. Goat’s-hair that was consecrated to the uses of the temple was more excellent than
all other things that was for common use. We are dedicated, consecrated to God,
set apart for himself: Ps. iv. 3, ‘The Lord hath set apart him that is godly for
himself.’
3. He hath a peculiar eye to his own. Why? Because he expects
more work from them than from others, therefore they have more protection; God is
known, glorified and owned among them. His revenues to the crown of heaven from
the world come to little in regard of what he hath from his people and his church:
Ps. cxlv. 10, ‘All thy works shall praise thee, O Lord, and thy saints shall bless
thee.’ God hath most of his praise from his saints. His creatures show forth his
glory, but his saints bless him. The common sort of people smother the glory of
God in their atheism, security, and unbelief; but those only are the people that
keep up his praise in the world, therefore he preserves them.
4. Because by covenant all that is God’s is theirs, for their
use. His strength is theirs: Eph. vi. 10, ‘Be strong in the Lord, and in the power
of his might.’ And his salvation is theirs: Ps. lxviii. 20, ‘He that is our God
is the God of salvation.’ If God be a God of salvation, he is our God. If he hath
salvation to bestow, it is ours. A believer hath full right to make use of all that
God hath.
Use 1. To press you to get this interest in times of danger. We
should now be more careful than at other times to get and clear up our interest
in God. Oh, it will be no advantage to say, This and that is mine, but a great advantage
to say, God is mine. When desolations are on the earth, there is great havoc made
of great estates, and outward supplies will come to nothing; but this will be an
ever lasting comfort to say, God is mine. See 1 Sam. xxx. 6, ‘But David comforted
himself in the Lord his God;’ Hab. iii. 18, ‘I will rejoice in the Lord; I will
joy in the God of my salvation.’
2. It presseth you to make your interest more evident by fruits
of obedience; as David, ‘I am thine.’ How makes he it good? ‘I sought thy precepts.’
We would have mercy, but neglect duty. Therefore saith David, ‘I sought thy precepts.’
It is an emphatical expression. To seek God’s precepts is more than barely to do
them; to seek them, that is, with all diligence. We labour after the knowledge of
them, and grace to practise them; it is to give up our minds and hearts;
it notes earnest study and affection to them, will, and care, and all to the practice
of God’s will. Where there is an honest and earnest endeavour to obey God’s command
in all things, this proves a believer’s interest. In times of trouble you must expect
your confidence will be assaulted. Now when Satan or conscience represent God as
putting thee off thus. What! come you to me? thou art a grievous sinner; but, Lord,
I am thine. How prove you that? I seek to know thy will. ‘How to perform that which
is good, I find not,’ Rom. vii. We cannot always find it; that is, serve God with
exactness of care; but if this be the bent of our hearts, if we seek it, we may
come with confidence, and look God in the face, and say. Lord, I am thine.
3. We may improve it with confidence in prayer, I am thine, save
me. God saves man and beast, Ps. xxxvi. 6, therefore will save his own, he that
is our father and our God: ‘I know that my God will save me,’ saith David, Ps. xx.
6-8. There are some God will not save: ‘They are not mine, therefore I will break
down their bulwarks.’ In the Book of Chronicles it is said, ‘Why transgress you
the commandment of God, that you cannot prosper?’ There is an utter incapacity when
men will be sinning away their protection. Here is your great plea in time of danger,
in adversity, go to God and say, I am thine; Lord, save me.
SERMON C.
I have seen an end of all perfection; but thy commandment is exceeding
broad.—Ver. 96.
IN this verse the scripture, as the charter of our hopes, and
the seed and principle of our spiritual being, is recommended above all things in
the world as that which doth chiefly deserve our respect and care. Consider the
word by itself, and you will find it excellent; but consider it by way of comparison
with the vanity and insufficiency of other things, and the excellency thereof will
much more appear. As in a pair of balances, when things come to be weighed together,
you will soon see the difference, and which is heaviest; so here in the text both
scales are filled; on the one side there is the world and the perfections thereof,
and on the other side the word of God and the benefit that we have thereby, and
sensibly the beam breaketh on the word’s side; in the one scale there is limited
perfection, which will soon have an end; in the other, a happiness that hath length
and breadth, ‘I have seen an end,’ &c.
In the words there is a thesis or proposition, and then an antithesis,
or something said by way of opposition to that position. The thesis, ‘I have seen
an end of all perfection:’ and the antithesis, ‘But thy commandment is exceeding
broad.’ Both together will yield us this point:—
Doct. That the serious consideration of the frailty and fadingness
of all natural and earthly perfections should excite and quicken us to look after that better and eternal estate which is offered to us in
the word of God.
I shall make good this proposition by going over the circumstances
of the text as they are offered to us.
First, I begin with the thesis or proposition, I have seen an
end of all perfection; and there you may take notice—
1. Of the subject or matter here spoken of, it is perfection;
understand it in a natural and worldly sense, the most excellent of all the creatures,
and the greatest glory of all natural accomplishments.
2. The extent, all perfection, whatever it be.
3. The predicate, hath an end.
4. The confirmation from sense, I have seen. It is either
dictum experientiae, I have often seen it fall out before my eyes; or
dictum fidei, I could by faith easily see to the bottom of the creature,
see vanity in it whilst in its greatest glory. Let us open these things.
Mark, it is not said in the concrete, I have seen an end of perfect
things; but in the abstract, I have seen an end of all perfection itself. The most
perfect of worldly things are but imperfect; man, in his best estate, is altogether
vanity, Ps. xxxix. 11.
And then mark the extent of it, it is ‘all perfection;’ not only
some but all perfection; wisdom and learning, as well as beauty and strength, wit
and wealth, honour and greatness; I have seen an end of all of it. Many will readily
grant that some kind of perfections are slight; but all is vanity and vexation of
spirit. Here is a meditation fit for per sons of all sort and conditions. For great
ones that they presume not; for mean ones, that they repine not; for the old, whose
vigour and strength is gone, in whom it is verified; and for the young, or those
that are in the vigour and freshness of youth, in whom within a little while it
will be verified; for the rich, that they trust not in uncertain riches; for the
poor, that they be not over-dejected; for the honoured, that they please not themselves
overmuch with the blasts of popular breath and vain applause; the disgraced, that
they may make a sanctified use of their afflictions. All perfection, first or last,
will wither and
decay.
And then here is the predicate, hath an end; the word also signifieth
limit or bound; there is an end in regard of length, duration, and continuance,
and an end in regard of breadth and use; that also must be taken in; for the narrowness
of worldly comforts and the breadth of the commandments are often opposed one to
the other. I will show you—
First, That all earthly perfections have their bounds
and limits as to their use and service; they are good for this and that, but not
for all things; but ‘godliness is profitable for all things,’ 1 Tim. iv. 8. They
are not able to bear full contentment to the mind, or give full satisfaction to
the heart, at least in all conditions and sorts of afflictions; riches
will help against poverty, and health against sickness, but ‘godliness is profitable
to all things.’ There are many difficulties and dangers in which the limited power
of the creatures cannot help us; but the word of God, applied and obeyed, and followed
with his mighty Spirit, will yield us relief and comfort in all cases and conditions.
All the pleasures and profits, and honours of the world are nothing to this. As,
for instance, all these perfections cannot—
1. Give us any solid peace of conscience and rest to our souls;
in the midst of all our fulness there is something wanting; carnal affections must
be mortified before they can be satisfied. Grace must do that for you; it is godliness
that brings contentment to the heart of man: 1 Tim. vi. 6, ‘Godliness with contentment
is great gain.’ Alas! wealth can never do it; our desires are increased the more
we have; and the way to contentment is not to increase our substance, but to limit
our desires; as in a dropsy, the way to cure the man is not to satisfy him with
drink, but to open a vein to take away his thirst. We expect too much from the creature,
and then the disappointment breedeth trouble; and therefore, Eccles. i. 14, why
do you spend your money for that which is not bread, and your labour for that which
satisfieth not? Outward things do not bear a thorough proportion with all the wants
and desires and capacities of the soul, and therefore cannot give solid peace to
our souls.
2. It cannot make you acceptable to God, neither wealth nor beauty,
nor honour, nor strength; it is grace that is of great price in the sight of God:
1 Peter iii. 4, ‘The ornament of a meek and quiet spirit is in the sight of God
of great price.’ This is a beauty that doth never fade nor wax old: ‘Since thou
wert precious in my sight, thou wast honourable, and I have loved thee,’ Isa. xliii.
4. God loveth his people for the grace he putteth into them, not for the outward
gifts he bestoweth upon them. It is grace that makes us amiable to God, and fit
objects of the divine complacency; you are not a jot the more pleasing to God when
rich than when poor. No; but the more hateful to him, if you are not rich towards
God, Luke xii. 21.
3. It cannot stead you in your greatest and deepest necessities,
and therefore they are but limited. There are two great necessities wherein all
creature comforts will fail:—
[1.] In troubles of conscience. Men do pretty well with their
worldly portion and happiness till God sets their consciences awork, and begins
to rebuke man for sin, and reviveth the sense of their own guilt and liableness
to the curse. In such a case, all the glory and profit and pleasure of the creature
will do no good; it cannot allay the sense of God’s wrath scorching the soul for
sin: Ps. xxxix. 11, ‘When thou with rebukes doth chasten man for sin, thou makest
his beauty to consume like a moth.’ Tell him of honours, friends, estates, pleasures,
all is nothing; the virtue of that opium wherewith he laid his soul asleep is now
quite spent. Trouble of conscience arrests the stoutest and most jovial sinners,
and layeth them under sadness and horror. Judas threw away his thirty pieces of
silver when his guilt stared him in the face: ‘I have sinned in betraying innocent
blood,’ Mat. xxvii. 4. When God is angry the creatures cannot pacify him and make
you friends. As when a man is going to execution with a drooping and heavy heart,
bring him a posy of flowers, bid him smell them, and comfort himself with them,
he will think you upbraid his misery; so in troubles of conscience, what good will
it be to tell a man of riches and honours. The remedy must be according to the grief;
so that if outward things could satisfy the heart, they cannot satisfy the conscience;
our sore will run, among all the creatures, and there is no salve for it.
[2.] They will not stead us at the hour of death, when a man must
launch out into eternity, and set sail for an unknown world. Can
a man comfort himself then with outward things, that a man is great, rich, and honourable,
beautiful or strong, or that he hath wallowed in all manner of sensualities? If
men would look to the end of things, they would sooner discern their mistake: Deut.
xxxii. 29, ‘Oh, that they were wise, that they understood this, that they would
consider their latter end!’ So Jer. xvii. 9, ‘At his latter end he shall be a fool.’
He was a fool before, all his life-long, but now he is so in the account of his
own heart. So Job xxvii. 8, ‘What hope hath the hypocrite, though he hath gained,
when God cometh to take away his soul?’ The poor man would fain keep his soul a
little longer; no, but God will take it now; and he doth not resign it, but God
takes it by force. And 1 Cor. xv. 56, ‘The sting of death is sin.’ The dolours and
horrors of a guilty conscience are revived by death, and then the weakness of worldly
things doth best appear; our wealth and honour and pleasure will leave us in the
dirt. When the soul is to be turned out of doors, our vain conceits are blown away,
and we begin to be sensible of our ill choice. If conscience did not do its office
before, death will undeceive them: Ps. xlix. 17, ‘When a man dieth he shall carry
nothing away with him, his glory shall not descend after him.’ He shall be eaten
out by worms as others are, when he cometh to go the way of all the earth; then
for one evidence for heaven, one drachm of the favour of God, as Severus the emperor
cried out, I have been all things, but now it profits me nothing.
4. It is of no use to you in the world to come. Gold and silver,
the great instruments of commerce in this world, are of no value there. All civil
distinctions last but to the grave. Some are high and others low, some are rich
and others poor; these distinctions will last but a while, but the distinction of
good and bad lasts for ever. Their works follow them, but not their wealth; outward
things cannot save your souls, or bring you to heaven.
5. In this world it will not prevent a sickness or remove it.
The honourable and the rich have their diseases as well as the poor; yea, more,
they are bred upon them by their intemperance. All your houses and lands and honours
and estates cannot ease you of a fit of the gout, or stone, nor ah aching tooth,
nor keep off judgments when they are epidemical. There were frogs in Pharaoh’s bed-chamber
as well as among the meaner Egyptians, and all the king’s guard could not keep them
out.
Well, then, all these things show it is of a limited use; indeed
they serve to make our pilgrimage comfortable, and to support us during our service—that is the best use we can put them to; but the use the most put them to is to
satisfy a sensual appetite or please a fleshly mind, Ps. xvii. 14. The utmost that
these things can procure is a back well clothed, and a belly well filled. This is
but a sorry happiness, to feed a little better than others, to provide a richer
feast for the worms, yea, a prey for hell. Take all created perfections, not as
subordinate to grace, but separate from it, it serveth but to please the appetite
or the fancy, make the most or best of it.
Secondly, by their time and period as to continuance. All these
things perish in the using; like flowers, they wither in our hands
while we smell at them: ‘The fashion of this world passeth away,’ 1 Cor. vii. 31;
and whosoever liveth here for a while must look for changes, and reckon to act several
parts in the world. Whatsoever was wonderful in former ages is lost and past with
age; things that now are are not what they once were: Ps. cii. 26, 27, ‘They shall
perish, but thou shalt endure for ever,’ saith the Psalmist, speaking to God; ‘yea,
all of them shall wax old like a garment: as a vesture shalt thou change them, and
they shalt be changed; but thou art the same, and thy years have no end.’ Christ,
he hath no end, but men will soon see the end of all perfection. The world and all
things were made ea lege ut aliquando pereant—that they might at length fail and
come to an end. That which you now have you cannot say it shall be yours this time
twelvemonth, or it may be a month hence; we hold all things by an uncertain tenure.
God may take away these things from us; for man is compared to grass, and the glory
of man to the flower of grass, 1 Peter i. 24. What is the glory of man? Riches,
wisdom, strength, beauty, credit, all these things are called the flower. Now the
flower fadeth before the grass, and withers; the neglected stalk remaineth. When
the leaves of the flower are shed, you may be gone and they gone. If they continue
with you till death, then you must take your final farewell of all your comforts.
Thus you see all perfection will have an end.
And then, here is the confirmation from sense, I have seen. Consider
it—(1.) As it is matter of sense or experience; (2.) As it is an observation upon
experience.
1. The vanity of the creature is matter of sense and plain experience.
We have seen, and others have seen, all outward things come to their final period;
goodly cities levelled with the earth, mighty empires destroyed, worldly glory blasted,
honours vanished, credit and esteem shrunk into nothing, beauty shrivelled with
age, or defaced by sickness; yea, all manner of greatness laid in the dust. We trample
upon the graves of others, and within a little while others will do the same over
ours. All things have their times and turns, their rise and ruin; there is no man
that converseth with the world, but he will soon see the vanity of it David found
it not only by clear reason, but by his own experience, ‘I have seen,’ saith he;
and so will you say too within a while; these things will fail when you have most
need of them. Credit and honour before the world; what is more uncertain than the
people’s affections? They that cry, ‘Hosannah,’ to-day, will cry ‘Crucify him,’
to-morrow. Pleasures are gone as soon as they come; and when they are gone, they
are as a thing of nought, but that they leave a sting in the conscience, and a sadness
in the heart: ‘Riches take wings and flee away,’ Prov. xxiii. 5. You can be no more
confident of them than of a flock of wild fowl that pitcheth in your field. Honour
is soon gone. Haman is one day high in favour, the next day high upon the gallows.
Strength and beauty are soon assaulted by diseases. It will be matter of sense;
better believe it than try it; then it will prevent a great deal of vexation, and
the shame of disappointment Seldom doth a man act the same part in the world for
a year together; now joyful, anon sad; now children, then none; now married, anon in a widowhood condition.
It is much in the desire and thoughts of natural men to have a perpetual enjoyment
of this life and the comforts of it; but it will never be. They perish, and we must
die; and when we are gone, our glory will not be remembered. Solomon, recordeth
his experience of the vanity of all earthly things. Oh, that we would believe it
r without trying conclusions! You that are so eager after the world, what will you
think of it when it is parting from you, or you from it? Will they then be found
to be such excellent things as you once deemed them to be? Oh, no! At last you must
come to this, ‘I have seen an end of all perfection;’ and then you will say, Oh,
how hath the world deceived me! I have laboured for nought!
2. ‘I have seen:’ that is, with a spiritual eye; this should be
observed and improved by faith. Many are sensible of the vanity of the creature,
but are not a jot the wiser: Ps. xlix. 13, ‘This their way is their folly, yet their
posterity approve their sayings.’ They are sensible of the folly of their ancestors,
but yet do not mend by it. We should not only see with our eyes, but understand
with our hearts. When the wise man went by the field of the sluggard, he saw it
over grown with thorns and nettles, and the stone wall thereof broken down: Prov.
xxiv. 32, ‘I saw it, and considered it well; I looked upon it, and received instruction.’
We should profit by everything. In this sense we may gather figs off thistles and
grapes off thorns. Especially should we observe the vanity of all sublunary things:
Eccles. vii. 2, ‘It is better to go to the house of mourning than to the house of
feasting; for this is the end of all men, and the living will lay it to heart.’
We should make a good use of these occasions; a man seeth his own end in the end
of others, and by their death is admonished of his own frailty and mortality. It
is a sad sign when this is not considered: Isa. xlii. 25, ‘Yet he laid it not to
heart;’ Isa. xxvi. 11, ‘Lord, when thy hand is lifted up, they will not see, but
they shall see.’ They shall be forced to take notice of what now they will not,
when God’s hand is upon them to their utter confusion.
3. ‘I have seen.’ Happy they that have such eyes! But alas! there
is a great deal of difference between the sight of the senses and the sight of the
understanding. When we see things with our eyes, there is a natural blindness or
brutishness, or a veil upon our hearts, that we mind them not. Men have eyes to
see, but they have not a heart to see. So God complains, Jer. v.’21, ‘They have
eyes and see not, ears and hear not.’ So Deut. xxix. 3, 4, ‘The great temptations
which thine eyes have seen, and the signs and those great miracles: yet the Lord
hath not given you a heart to perceive, and eyes to see, and ears to hear unto this
day.’ So Isa. vi. 9, 10, ‘And he said, Go and tell this people, Hear ye indeed,
but understand not, and see ye indeed, but perceive not: make the heart of this
people fat, and make their ears heavy, and shut their eyes, lest they see with
their eyes, and hear with their ears.’ Though things be never so plainly
delivered, so power fully pressed, so apparently verified; and so they see and
hear, and receive no more benefit than if they had never heard nor seen it, God
withholding and withdrawing the efficacy of his Spirit, whereby it might be
beneficial to them for good. So Isa. xlii. 20, ‘Seeing things, but thou observest not; opening the ears, but thou nearest not.’
They see the wonderful works of God, but do not consider them as wise people ought
to do: Isa. i. 3, ‘The ox knoweth his owner, and the ass his master’s crib; but
Israel doth not know, my people doth not consider;’ Ezek. xii. 2, ‘Thou dwellest
in the midst of a rebellious house, which have eyes to see, and see not, they have
ears to hear, and hear not:’ that is, they make no use of them, but strive and endeavour
to put it out of their minds. So John ix. 39-41, ‘And Jesus said, For judgment I
am come into this world, that they which see not might see, and they that see might
be made blind. And some of the Pharisees which were with him heard these words,
and said unto him, Are we blind also? Jesus said unto them, If ye were blind, ye
should have no sin; but now ye say we see, your sin remaineth.’ There is a great
deal of difference between the sight of believers and unbelievers; the one sees
with an understanding heart, the other without it. In the one there is a free, ready,
and sincere use of their disciplinable senses, that they may learn his word and
walk in his ways, that they may profit in the knowledge of God, and so get understanding
and spiritual prudence. The other are brutish, ignorant, or idle, negligent, and
forgetful; they shut their eyes, and their ears are uncircumcised, and so they know
not what they know. The causes of this are, first, non-attendancy or inadvertency,
prejudicate opinions and rooted lusts, hinder their profiting. Look, as the sun,
moon, and stirs, though they move with a most swift and rapid motion, seem to a
vulgar eye to stand still, or at least to move very slowly, so these sublunary things,
though they are always passing, yet the inward thought of worldlings is that they
shall endure for ever. Oh, labour then for this spiritual and heart-affecting sight!
If a man could behold this world in the light of a divine knowledge, he would find
it to be but a vanishing shadow. Though the vanity of the creature be a plain truth,
and taught by daily experience, and is easily and commonly acknowledged, yet it
is not easy to make this truth have a deep impression upon the hearts of men. They
are naturally unwilling to admit thoughts of a change, Amos vi. 2, because they
are unable to sanctify themselves and look after a better and spiritual estate.
But let us not grieve the Spirit of God by our unteachableness in so plain a point.
When we are told of the frailty and slipperiness of worldly comforts, we shake our
heads and confess it to be true, but improve it not, at best conceive some weak
and faint resolutions, but they soon vanish, and we are as worldly and carnal as
ever we were; and therefore pray as David, Ps. xc. 12, ‘So teach us to number our
days that we may apply our hearts to wisdom.’ You have seen the first part of the
text—here is perfection, all perfection; then all perfection hath an end; and this
is to be seen, it is liable to sense; and it should be improved by grace. If all
creature perfection hath an end:—
Use 1. Let it moderate our desires; for who would court a flying
shadow, especially when these pursuits hinder us from looking after better and eternal
things? Jonah ii. 8, ‘They that seek lying vanities forsake their own mercies:’
that is, they might have been their own, if they had chosen them. Within a while
the world will be but a stale jest, and the laughing fit is over, and then our sorrow
cometh; the feast will be at an end, and then we begin to feel the gripes
of a surfeit.
Use 2. Let it moderate our sorrows and fears. Our sorrows; when
these things befall us, it is no strange thing. 1 Peter iv. 12; it is no more strange
than to see the night succeed the day, or to see a shower come after sunshine; it
is no wonder to see a light thing move up ward, nor a heavy thing to move downward.
So our fears; when the power and strength of the world is turned upon us, there
will be an end of all our evils, but not of the word of God. We shall everlastingly
find the effects of his truth and promise, though our enemies excel in worldly pomp,
and seem to be grounded upon an immutable foundation; but as powerful as they seem
to be, they shall at length come to an end: Job v. 3, ‘I have seen the foolish taking
root, but suddenly I cursed his habitation:’ when the foolish, that is, the wicked,
seemed to get rooting, then I cursed, not by way of imprecation, but by way of prediction.
Use 3. It serves to moderate our delights. No day so pleasant
but the night puts an end to it, no summer so fruitful but a barren winter overtaketh
it. The Philistines were sporting on their holiday, but their banqueting-house became
their grave and place of burial; and Jonah’s gourd was soon withered and dried up.
Worldly riches serve men as long as they live, and after death do some service in
conveying their bodies to the grave by a pompous funeral; but there it leaves them.
But the word of God supports us against all temptations while we live, and conveys
us to death with comfort, and the fruit of it abideth with us; after we are dissolved
the soul immediately hath benefit by it, and afterwards, at the resurrection, the
body. We do not hold worldly things durante vita—during our life, nor
quamdiu bene
se gesserint—as long as we shall behave ourselves well in our places; but only
durante
beneplacito—as long as God pleaseth. How often is the most shining glory burned
into a snuff, turned into ignominy, and honour into contempt, and our fulness into
the want of all things! A cobweb that has been long a-spinning is soon swept down.
Yea, the time will come when the lust of these things shall be gone, 1 John ii.
17, and the time will come when we shall take no pleasure in them. As soon as we
have the creatures, many times we are weary of them, 2 Sam. xiii. 8; as Amnon hated
Tamar when he had satisfied his lusts; and David longed for the waters of Bethlehem,
and when he had it, he would not drink it. When we come to consider these things,
the imperfections that before lay hid are discovered by fruition.
Secondly, Let us now come to the antithesis, but thy commandments
are exceeding broad.
Before I come to discuss the words in particular, I observe—
First, that the stability of the word of God is often opposed
to the vanity of the creature: Isa. xlvi. 8, ‘The flower fadeth and the grass withereth,
but the word of God abideth for ever.’ So 1 Peter i. 25, ‘All flesh is grass, and
the glory of man is as the flower of grass; but the word of God liveth and abideth
for ever:’ and 1 John ii. 17, ‘The world passeth away, and the lusts thereof; but
he that doth the will of God abideth for ever.’ So Luke x. 41, 42, ‘Martha, thou
art careful and troubled about many things; but one thing is needful,
and Mary hath chosen the good part, which shall never be taken away from her.’ Now,
what doth this teach us, but that when we see the vanity of earthly things, we should
be informed what better things to set our hearts upon? The hearts of men cannot
be idle, their oblectation must be upon something; when pleasures, and riches,
and honours are found vain and perishing, there is a more enduring substance to
be looked after.
Secondly, That these better things are discovered by the word
of God, now ‘life and immortality is brought to light through the gospel,’ 2 Tim.
i. 10, and he that doth the will of God shall increase his knowledge, he that doth
the will of God shall know what doctrine is of God. This doth direct us in making
our choice; the independent heart of man will choose something to adhere to. Now,
in the word of God we have direction what to choose. The use of all things present
is temporal, but the use and benefit of the word is ever lasting; this will do us
good another day. All things visible have their own perfection in their kind, and
do extend, some of them to one temporal use and some to another; but the word of
God extendeth in its kind to all uses; as godliness is profitable to all things;
it bringeth
blessedness in this life and in the world to come, 1 Tim. iv. 8. A man may satisfy
himself in the contemplation of any truth and virtue that is visible; but here are
unsearchable riches, such deep wisdom, such rich comforts, perfect directions, that
we cannot see to the bottom of them. Every perfect thing in the world hath an end,
but the word endureth for ever.
More particularly in this antithesis I observe—
1. The subject, or thing spoken of, thy commandment; that is,
the whole word of God.
2. The predicate or attribute, what is said of it; it is broad.
3. The amplification of this attribute, it is exceeding broad;
you cannot easily understand the use and benefit of it.
1. The subject, or thing spoken of, ‘Thy commandment is exceeding
broad.’ This breadth must be spoken of with respect to the former clause; it is broad
for its use, and then it is broad for its duration and continuance.
[1.] It is broad for use. A man may soon see to the bottom of
the creatures, but the wisdom and purity and utility of the word of God, and the
mysteries therein contained, and the spiritual estate that we have thereby, you
cannot see to the end of that; it extendeth to all times, places, persons, actions,
and circumstances of actions; it hath an inconceivable vastness of purity and spirituality.
But you will say, There is a set number of precepts, how say you then ‘it is exceeding
broad’? Their use is large; and it is here put for the whole word of God.
Adoro
plenitudinem scripturarum tuarum, saith Tertullian. Here are remedies for every
malady, and a plentiful storehouse of all comforts, satisfaction to every doubt;
nothing pertaining to the holiness and happiness of man is wanting; nothing more
requisite to direct, comfort, and support men in all conditions, prosperity, adversity,
health, sickness, life, death. What shall I say? It is the word that sanctifies
all our comforts, 1 Tim. iv. 5; it is the word that maintaineth our lives, Mat. iv. 4; it is the word that fitteth us to an immortal
being, 1 Peter i. 23. We cannot easily express the comprehensiveness of it, and
the benefit we have by it. When all earthly things fail, the word will be a sure
comforter and counsellor to us; it doth not only tell us what we should do, but
what we shall be. In short, the word of God describeth the whole state of the church
and the world, and what shall become of it in the world to come. There is a foolish
curiosity that possesseth many in the world, who desire to know their destiny, and
what is in the womb of futurity; as the king of Babylon stood upon the headways
to make divination. Now, let this curiosity be turned to some profitable use; nothing
deserves to be known so much as this, What shall become of us to all eternity? If
the question were, Shall I be rich or poor, happy or miserable in this world? it
were not of such great moment, for these distinctions do not outlive time; but the
question is of great moment, whether I shall be eternally miserable or eternally
happy? It is a foolish curiosity to know our earthly state, the misery of which
cannot be prevented by our prudence or foresight; but it concerneth us much to know
whether we are in a damnable or saveable condition, while we have time to remedy
our case; and this the word of God will inform you of assuredly. Well, ‘the commandment
is exceeding broad.’ This is the word that discovereth to you the nature of God
and the holy angels, the souls of men, the state of the world to come. Who is the
author of scripture? God: ‘thy commandments.’ The matter of scripture? God; it was
not fit that any should write of God but God himself. What is the end of this word?
God. Why was this word written but that we might ever lastingly enjoy the blessed
God? As Caesar wrote his own commentaries, so God, when there was none above him
of whom he could write, he wrote of himself; by histories, laws, prophecies and
promises, and many other doctrines, hath he set himself forth to be the creator,
preserver, deliverer, and glorifier of mankind; and all this is done in a perfect
manner. Men mingle their imperfections with their writings; though holy and laudable
for their names, yet they discover themselves in all they do; their words and speeches
are never so perfect but there is something wanting, and here you can find nothing
but God; here God hath written a book whose words are perfect, nothing can be added,
nothing taken away. To say there is an idle word in scripture, is great blasphemy,
saith Basil. We have no reason to run to human inventions, for the word prescribeth
every duty, everything that is to be believed and done in order to salvation. Open
the gap once, and there is no end; one brings in one thing, and then another, and
from hence comes all the ceremonies that do abound in the church. It is not only
most perfect, but most profitable, and containeth all kinds of learning. Common
crafts will teach us how to get our bread, but this how to get the kingdom of heaven.
Law preserveth estates, the testament of men; this the testament of God, the charter
of our in heritance. Physic cureth diseases of the body; this afflicted minds and
distempered hearts. Natural philosophy raiseth men to the contemplation of the stars,
but this to the contemplation of God their maker. By history we come to know of
the rise and ruin of kingdoms, states, and cities; by this, the creation and consummation
of the world. Rhetoric serves to move affection; this to kindle divine
love. Poetry causeth natural delight; this delight in God: no writing like this.
[2.] As it hath a breadth for use, so for duration and continuance;
it is the eternal truth of God, that shall live for ever: Mat. v. 18, ‘Heaven and
earth shall pass away, but not one jot or tittle of the law shall fail.’ So Mat.
xxiv. 35, ‘Heaven and earth shall pass away, but thy word shall not pass away.’
But how doth the word continue for ever? Not the word itself, but—
(1.) The obligation and authority of the word continueth for ever.
It is an eternal rule of faith and righteousness to the church, that is more stable
than heaven and earth. Let me show you how the doctrine is perpetual. The original
draught is in God himself. The substance and matter of the moral law is perpetual,
namely, the perfect love of God and of our neighbour; but the form is not; we shall
have no need of precepts, and prohibitions, and promises, and threatenings in the
light of glory, which we have need of in the light of grace. Fierce horses need
a bridle, and there is other kind of discipline for children when grown up than
when young. When they are young, we correct their bodies; but when they are grown
up, we correct and punish them by disinheritance. The prop is removed when the thing
standeth fast upon its own basis. When we come to heaven, we have intuitive apprehensive
knowledge; we shall have no other bible but the Lamb’s face. Many things that are
necessary by the way are not necessary when faith is changed into vision and hope
into fruition. Scripture is necessary, as letters to the spouse from her beloved
while absent, when present there is no such need. We need not a bond when payment
is made; so scripture is the indenture between us and God here; but when that is
past, we shall not need scripture.
(2.) It is eternal in the fruit; it bringeth forth the blessing
of eternal life to them that keep it and obey it: 2 John 2, ‘For the truth’s sake
that dwelleth in us, and shall be in us for ever.’ So John viii. 51, ‘He that believeth
in me shall never see death.’ Why I holy men die as well as others; but they have
a being in the world to come; and therefore the word of God is called ‘the word
of eternal life,’ John vi. 68; that is the end and use of it, it maketh them capable
of eternal life that obey it. So 1 Peter i. 25, ‘The word of God abideth and continueth
for ever.’ It is the seed and principle of eternal life; it is the charter of their
everlasting privileges they shall enjoy in the world to come. But how doth the word
endure for ever? It is not meant subjectively, but effectively, because it assures
us of eternal life upon obeying it, and threatens eternal death to all that reject
it.
Use 1. Oh! then, let us be much in hearing, reading, studying,
and obeying this word, that makes us everlastingly happy. If the commandment be
so exceeding broad, why do we make no more use of it?
1. Let our hearts be more taken up about it; that should be our
main care wherein to busy ourselves day and night, Ps. i. 1. Our delight should
not be in vain books and empty histories, but in the law of God: we should often
look into the charter of our great hopes.
2. Be directed by the word of God, it will direct you in every
business: Ps. cxix. 105, ‘Thy word is a lamp to my feet and a light to my path.’
Here is direction for you in prosperity and adversity.
3. Study it that you may be sanctified by it: John xvii. 17, ‘Sanctify
them by thy truth; thy word is truth.’ This is the great benefit that we have by
the word, it is the instrument of sanctification.
4. Be much in the study of the word, that you may be assured by
it, that you may make out your own qualification to the kingdom of heaven: Acts
xiii. 46, ‘Since you put away the word of God from you, you judge yourselves unworthy
of eternal life.’ When you let God’s book lie by neglected, and never hear it, nor
read it, nor meditate on it, the thing is past all question, you judge yourselves
unworthy of eternal life.
Use 2. Let this commend the word of God to us, that eternal life
is in it. Other writings and discourses may tickle the ears with some pleasing eloquence,
but that is vanishing, like a musician’s voice. Other writings may represent some
petty and momentary advantage, but how soon shall an end be put to all that? so
that within a little time the advantage of all these books shall be gone. The statutes
and laws of kings and parliaments can reach no further than some temporal reward
or punishment; their highest pain is killing of the body, their highest reward is
some vanishing and fading honour, or perishing riches. But God’s word concerning
our everlasting estate, our eternal well or ill being, eternal life and death, is
wrapt up in these laws and commandments; these are rewards and punishments suitable
to the eternal majesty of the lawgiver. Here is life and immortality brought to
light, and offered to them who have so miserably lost it, and involved their souls
in an eternal death; therefore let us have a precious esteem of the scripture, which
shows us the way of escaping that misery into which we have plunged ourselves, and
a way of obtaining eternal blessedness. Do not, then, go to a wrong guide and rule;
nothing more necessary to be known than what our end is, and the way that leadeth
to that end. The most part of men walk at random, and run an uncertain race; they
have neither a certain scope nor a sure way. Men’s particular inclinations and humours
are an ill guide, for they incline us to please the flesh, and so we shall miss
of everlasting blessedness, and wander in a by-path that leadeth to destruction.
Naturally man is more addicted to temporal things than spiritual, and to worldly
vanities than to spiritual enjoyments; and it is in vain to persuade men to look
after better things till the carnal affections be mortified; and one way and great
means to mortify carnal affections and inclinations is to consider the vanity of
the creature; and when our affections are weaned from the world, we must look after
some better things to set our hearts upon. That good which satisfieth all the desires
and capacities of man had need to be an infinite and an eternal good. Now, these
better things are only discovered in the word of God. The word of God discovers
that there is such an estate as ever lasting glory and blessedness. The word telleth
us plainly and peremptorily who shall go to heaven and who to hell. Well, then,
if you would have this comfort, you must see whether you have embraced it with that
reverence, faith, and obedience which the importance of it doth require.
SERMON CI.
Oh, how love I thy law! it is my meditation all the
day.—Ver. 97.
IN this psalm you have a perfect character of a regenerate man,
what he is, and what he ought to be, in his meditations, his exercises, his affections;
and all this recommended to us from the frame of David’s heart and example, and
course of his way. Men of spiritual experience can best judge of these affections;
for ‘as face answereth face in a glass,’ so doth the heart of one believer to another.
In these words you have—(1.) His love asserted; (2.) Demonstrated
from the effect.
1. His love asserted, oh, how love I thy law!
2. Demonstrated from the effect of it, it is my meditation all
the day.
This is an effect, for we are wont to muse upon what we love; therefore David, loving the law of God, is always thinking of
it.
First, For the assertion. Observe the matter asserted, and the
vehemency of the assertion. The matter asserted is love to the law; the vehemency
of the assertion, ‘Oh, how I love thy law!’ It is an admiration with an exclamation.
David is not contented with a naked affirmation, ‘I love thy law;’ but useth a pathetical
protestation of it, ‘How love I thy law!’ The interrogation expresseth wonder, ‘How
I love thy law!’ And the exclamation, ‘oh, how!’ that gives vent to strong affection,
as if he had said, It is more than I am able to express. The law is taken for the
whole scripture, as often in this psalm.
Secondly, For the demonstration of this affection, ‘It is my meditation
all the day;’ that is, I do often meditate thereof, and can spend whole days therein.
The words may signify frequency of such thoughts; they were not such as did come
now and then, but all the day his heart was working on holy things, as the blessed
man is described, Ps. i. 2; that is, every day he is working something out of the
word of God. Or, ‘it is my meditation all the day,’ may note the depth and ponderousness
of these thoughts; his mind did not run out upon the law with flighty sallies, but
he had such thoughts as were solid and serious, and did abide with him.
The points from hence are two:—
1. That God’s people have a great love to his word; yea, such
a hearty affection as cannot easily be expressed.
2. They that love the word will be meditating therein continually,
‘It is my meditation all the day.’
Doct. 1. That God’s people have a great love to his word; yea,
such a hearty affection as cannot easily be expressed.
I will evidence that by two considerations—(1.) The word deserves
this love; (2.) The saints are ready to yield it.
First, The word deserves it in respect of the author, the matter,
and the use; in all these respects is the word of God lovely.
First, For the author; it is God’s word, and they love it for
the author’s sake, the signification of his mind, as a letter from a beloved friend
is very welcome to us. Aristotle, in his Rhetorics, mentioning the cause of delight,
saith thus, They that love much, when they are speaking of what they love, or when they hear anything of the
party beloved, or receive anything from them, it is a mighty delight and pleasure
to them. So it is in this spiritual love. The word is God’s epistle and love-letter
to our souls, therefore for his sake it is the more welcome to us. And upon this
ground God complains of it that when he had ‘written the great things of his law
‘to a people, they were neglected and slighted and ‘counted a strange thing.’ Hosea
viii. 12. I have written; God is the author, whosoever is the penman. The scriptures
are a writing from him to us. Now for us to be strangers to it, and little conversant
about it, argues some contempt of God; as to slight a letter of a friend shows little
esteem of the writer. The saints they put it into their bosoms, and it gains upon
their hearts. Why? It is God’s epistle, it is my best friend’s letter. This is certain,
love God and you love his law; for the author’s sake it will be dear and precious
to you.
Secondly, The saints have such a strong love to the word of God,
because of the matter in it revealed, for it hath all the properties of a thing
to be beloved; it is true, good, profound, and full of depth and mysteries. What
would you desire in a doctrine to draw your hearts to it? Truth, goodness, and profoundness
of knowledge.
1. If certainty of truth will draw love, it is be found in the
holy scriptures, for they are vouched by God himself to be true: Ps. xix. 9, ‘The
judgments of the Lord are true and righteous altogether.’ And the gospel is called
‘the word of truth,’ Eph. i. 13, ‘After ye had received the word of truth, the gospel
of your salvation:’ and John xvii. 17, ‘Sanctify them by thy truth; thy word is
truth.’ To improve these places thus. Truth is the good of the understanding, and
without the knowledge of which we can have no tranquillity of mind. Now of all truths
this is the chiefest; it is not human, natural, or inferior truth, but a supreme
divine truth, ratified by God’s authority, such as nature could never have found
out; yea, such a truth as carries its own evidence with it, and shows how it comes
from God, and discovers itself to be of God. As the sun is seen by its own beams,
so the word of God needs no other testimony than itself to commend it to the consciences
of men. Certainly it is such a truth as doth sufficiently evidence itself to be
of God; all God’s works discover their author, and carry about with them their own
demonstration; not only his greater works, upon which he hath impressed most of
his wisdom and power, but even his lesser works: every worm and pile of grass shows
who made it. To an attentive and discerning eye, a man cannot look upon a worm,
or consider a gnat or any contemptible creature, but he shall see this was made
by a wise God. God hath left his stamp upon every one of his works, and certainly
upon his word much more; for ‘he hath magnified his word above all his name,’ Ps.
cxxxviii. 2. There is a more clear discovery of the goodness, wisdom, and power
of God than can be in any of his works; for upon this he hath laid forth all the
riches of his wisdom and goodness. Therefore, if there be in all creatures and works
of God a self-evidencing light to discover their author, and that invisible Godhead
and power by which they were made, certainly there is somewhat in the word of God
to discover its author; because of this objective evidence which it hath in itself
it is more sure than an oracle or voice from heaven: 2 Peter i. 19,
‘We have also a more sure word of prophecy.’ More sure than what? Than that voice
which he heard from heaven, ‘This is my beloved Son, in whom I am well pleased.’
This was a continuation indeed, you will think; and yet Peter, that heard that voice,
telleth us that comparatively we have greater security from and by the word of God;
not more sure in itself, but as it is given in evidence to us; so we have a more
sure word of prophecy. A transient voice is more easily mistaken and forgotten than
a standing authentic record; therefore we have a more sure ground to rest upon than
ever hath been or can be given to sinners, subject to forgetfulness, jealousies,
and mistakes. A voice from heaven speaking to us by name might more easily be suspected
to be another’s than the Lord’s voice; as when God called Samuel, he suspected that
it was the voice of Eli. Therefore an oracle cannot be so sure, safe, and self-evidencing
as this word of God that he hath commended to us. For if God should speak to us
still from heaven, how should we be able to distinguish it from delusion, or to
know it was a voice from God? Might not Satan cause a voice to be heard in the air,
and deceive us? Indeed the holy men of God that immediately received those voices
and oracles were certified that it was of God, because there was some divine evidence
which did accompany the revelation; and if there be the same impressions of God
upon the written word, we have as much certainty as they; yea, more, as we view
the whole revelation of God together, and more deliberately consider the character
and signature of God that is stomped upon it. In short, the word when preached by
Christ himself in person came in upon the hearts of men chiefly by this self-evidencing
light; therefore it is said of Christ, Mat. vii. 29, that ‘he taught them as one
having authority, and not as the scribes.’ His hearers were convinced of a sovereign
majesty in his speech, proper to the divinity of his person; and when the officers
were sent to apprehend him, there was such an evidence in his doctrine, that they
cried out, ‘Never man spake like this man,’ John vii. 46. And still there is the
same evidence in his doctrine written, for the voice could add nothing to it, and
the writing can take nothing from it. The voice is but a circumstance, the word
written not a dead letter, but can sufficiently evidence itself to be of God
de
jure; it hath the same power still, though de facto not always so received and so
owned by the sons of men, but only by those that are enlightened by the Spirit to
see this evidence. You find by daily experience every ingenious author leaves an
image and impress of his own spirit, the mark of his genius upon every work that
he doth. We can say of an exquisite painting, by some secret art in it, this is
the hand of such a great master. Now, can it be imagined that God should put his
hand to any work, and leave no signature or impress of it upon that work? It cannot
be imagined, for it must be either because he could not, or he would not That God
could not, cannot be said without blasphemy. Can men show the wisdom and learning
they have attained to in every work, and cannot God, who is the father of lights
and the fountain of wisdom, insinuate such secret marks and notes of his wisdom
and divine authority into that writing he took care should be penned for the use
and comfort of the world, that it might be known to be his? And that he would not, that cannot be believed neither.
He that is so willing to ‘show man what is good,’ so willing to reveal himself to
the reasonable creature, can we imagine he would so wholly conceal himself that
there should be no stamp of himself upon that doctrine, to move our reverence and
obedience, but receive it from the testimony of such a church? Therefore surely
there is enough in the word to discover God to be the author. The apostles, when
they went abroad to work faith, all the fruit that they expected from their preaching
was from this self-evidencing light which was discovered in their doctrine; therefore
doth the apostle say, 2 Cor. iv. 2, ‘Not handling the word of God deceitfully, but
by manifestation of the truth, commending ourselves to every man’s conscience in
the sight of God.’ They did not commend themselves to the consciences of men merely
by the miracles which they wrought, though that also was some seal of their commission,
and that they were authorised and sent by God to preach those things to the world,
but ‘by the manifestation of the truth commending themselves to every man’s conscience.’
So the apostle reckons up many things, ‘approving ourselves as the ministers of
God by the word of truth,’ 2 Cor. vi. 4. Therefore certainly there is somewhat in
the truth delivered that will sufficiently make out itself to be of God. And when
they render the reason why this word was not received, it was not for want of evidence,
as if this truth could not sufficiently be known to be of God, but because men were
blinded with their lusts and carnal affections; for so he saith, 2 Cor. iv. 3, 4,
‘If our gospel be hid, it is hid to them that are lost: in whom the god of this
world hath blinded the minds of them which believe not,’ &c. Which shows there is
a light in the gospel by which it can discover itself, and if this light be hidden
from the eyes of men, it is because their minds are blinded by their own lusts and
carnal affections. Now, if the certainty of truth will draw affection, certainly
those truths which are conveyed in the word of God should gain upon our hearts and
draw affection. Why? Because these are sublime, supreme, and weighty truths, and
come in with a great deal of evidence upon the hearts of men.
2. If goodness can gain the hearts and affections of men, the
word of God is good as well as true. There is a double desire in man—a desire of
truth and a desire of immortality; to know the truth, and to enjoy the chiefest
good; the happiness of the intellect, of the understanding, that lies in the contemplation
of truth; and the happiness of the will, in the enjoyment of good. In the state
of innocency, this was represented by the tree of life and the tree of knowledge
of good and evil, to suit these two capacities and desires that were in the heart
of man: the tree of life, to suit his desires of happiness; and the tree of knowledge
of good and evil, to suit his desires of truth. Under the law, this is set forth
by the candlestick and the table of shewbread; and in the gospel by the sacrament
of baptism, which is called an enlightening—Heb. x. 32, ‘After you were enlightened:’
that is, after you were baptized—and the Lord’s supper. Light and life are the two
great things man looks after as a reasonable creature; to get more light, and then
life, that he may enjoy God. Now, we are still at a loss for satisfaction of these
desires until we meet with the word of God, where there is primum verum, the supreme
truth, and summum bonum, the chiefest good; and therefore the directions of the word are called
‘true laws’ and ‘good statutes,’ Neh. ix. 13: true laws, all words of truth, so
to perfect the understandings of men; and good laws, very suitable to their will
and inclination, and so bear a full proportion with the desires of a reasonable
creature. So 1 Tim. i. 15, ‘This is a faithful saying, and worthy of all acceptation.’
The gospel is a faithful saying; there is truth to perfect the understanding, and
then worthy of the chiefest embraces of our wills and affections. As there is plain,
certain, clear truth in the word of God, a satisfaction to the understanding in
the view of truth, so there is also a full compliance with the motions of the will
which the scripture offereth. Now two things there are the scriptures do reveal
which are good for men, and cannot be found elsewhere, and all the world have been
puzzled about them how to find them out:—(1.) Reconciliation with God; (2) Salvation,
or eternal happiness.
[1.] Reconciliation with God: this is the grand inquiry of the
guilty creature, Wherewith shall God be appeased, satisfied, and we reconciled to
him, he being offended by our sin? Micah vi. 8. How justice shall be satisfied,
and men, that are obnoxious to the wrath of God, may come to have delightful communion
with him, this is the great scruple that troubleth the creature, and all the false
religions in the world were invented for the removing and assailing this doubt and
scruple, and appeasing the hearts of men as to these fears of divine justice. Now,
we can nowhere be satisfied but in the way of reconciliation and peace which is
tendered by God himself to repenting sinners, through the mediation of Christ Jesus.
Natural conscience will make us sensible of sin and wrath, and we have no ransom
to pay it; and all other creatures cannot help us, for they are debtors to God for
all they have and can do. How then shall God be satisfied? How shall we escape this
vengeance? This fear would have remained upon us to all eternity, but that we have
relief from the word of God: 2 Cor. v. 19, ‘God was in Christ, reconciling the world
unto himself, not imputing their trespasses.’ There is more glory in these few words,
and more of God discovered in them, than there is in all the world. Oh, what a deal
of comfort, and what a foundation for the rejoicing of our faith, is there laid
in this reconciliation in and by Christ Jesus our Lord! That short sentence discovers
more of God’s intentions and good-will to man than all the bounty of his providence
in and by all the creatures put together. Here was a secret which could never enter
into man’s heart, nor do we find a syllable of it written in any heathen book as
to the way of it, how it shall be brought about; a truth so incredible to flesh
and blood, that the prophet, when he speaketh of this wonder, asketh, ‘Who hath
believed our report?’ Isa. liii. 1; who hath believed that he should bear our sorrows,
and be wounded for our transgressions, and bruised for our iniquities, and that
the chastisements of our peace should be upon him, and by his stripes we should
be healed? Here is the great secret God hath revealed to you in his word. This must
needs be a secret in nature, for this was a work which merely proceeded from the
free motion of God’s will; and therefore, being not opus naturae divinae, but
opus liberi consilii, that work which God did not do by any necessity of nature, but
by the free motion of his own will, will never be found out unless God will discover it himself; for
how could any man divine what God purposed in his heart before he brought it to
purpose, until he himself had revealed it? Therefore it is a good word, because
it reveals reconciliation by Christ.
[2.] There is something more to draw our hearts to the word—that
is, eternal salvation. We grope and feel about for an immortal good. Nature will
give us some presages of a state after this world, some kind of guesses; and we
are groping and feeling about for an eternal good, Acts xvii. 27. Man, who hath
a soul that will not perish, must have some happiness that will last as long as
his soul shall last; he would fain be eternally happy. Now, it is the word of God
only reveals both the thing and the way to God; the thing itself, that there is
such a state, and what it is: 2 Tim. i. 10, ‘Christ hath brought life and immortality
to light through the gospel.’ It lay in darkness before, hidden under some guesses
and representations to the old people of God, but now it is brought to light in
the gospel. Heathens in their dark notions did stumble upon the immortality of the
soul, which they did rather dream of than understand distinctly; but now all is
open and clear, and God hath manifested to you that ‘there is a rest for the children
of God,’ and a happiness after this life. And also God hath revealed the way how
to seek it, and how to attain and get this eternal happiness; therefore the holy
scriptures are said to be ‘able to make wise to salvation,’ 2 Tim. iii. 15: it doth
direct you in this way; that is wisdom indeed, to be wise to salvation. To be able
to turn and wind in the world, to be wise only in the present generation, as the
children of this world are, it is folly rather than wisdom; as when children can
set forth their toys, we do not look upon it as any piece of wisdom, but folly.
Wisdom lies in fixing a right end, in a choice of fit means, and in a dexterous
prosecution of those means for the attainment of this end. Now the holy scriptures
make you wise to salvation—that is, to fix upon a right end, for they discover that
there is a happiness that we may fix upon, and they direct us in the way; and then
by mighty and potent methods of reasoning they quicken and awaken us to look after
this business, that we may dexterously pursue it as the great care that lies upon
us; therefore the children of God delight in the word, because this makes them wise
to salvation. Here they have a perfect blessedness, and a powerful way of argumentation,
and the soul is quickened to look after these great and everlasting hopes.
3. The doctrines of the word are profound truths: ‘Thy testimonies
are wonderful, therefore doth my soul keep them,’ Ps. cxix. 129. They are remote
from vulgar and ordinary knowledge. The word of God is not only called ‘a doctrine
according to godliness,’ 1 Tim. vi. 3, but a ‘mystery of godliness.’ I Tim. iii. 16.
Since the fall there is a curiosity of knowledge, a desire whereby man not only
seeks what is true and good, but what is rare and profound; we have no need to run
to other books. True depth and true profoundness are to be found in the word of
God. There are wonders in God’s law, if we had eyes to see them: Ps. cxix. 18, ‘Open
thou mine eyes, that I may behold wondrous things out of thy law:’ things indeed
so profound and so mysterious that the angels desire to pry into them, 1 Peter i.
12. Those spirits that live in the blessed vision and constant fruition of God, yet they did find a depth of wisdom in salvation by Christ,
such a ravishing mystery, that they curiously are taken up in the study of it, and
they delight in the view of those things which are commended to us for our study:
Eph. iii. 10, ‘To the intent that now, unto the principalities in heavenly places,
might be known by the church the manifold wisdom of God.’ God’s word is a glass
wherein those glorious creatures do, as in a mirror, behold his wisdom, and are
in some sort bettered by it. The state of angels is a happy state, but it is finite,
capable of being improved and bettered, and that by the doctrine of the holy scriptures.
Well, then, such are the depths and various excellences of the word of God, that
the saints know not how more pleasantly and contentedly to spend their thoughts
and time than in the search and view of those truths, where such notable mysteries
are revealed about the nature of God, creation, providence, the story of man’s fall,
redemption by Christ, the way to true happiness, and the like. Both the grounds
of faith and rules of practice are all such as are above the pitch of human understanding;
natural reason cannot find them out, and now they are revealed by God, the mind
doth not fully apprehend them.
Thirdly, The use of scripture, the ends for which God hath appointed it, and the uses for which it was given.
1. To increase the knowledge of God. Now, the saints would know
more of God, and better their notions of him; as Moses, his great request to God
is, ‘Tell me thy name:’ when he learned that, ‘Show me thy glory;’ he would fain
know more of God. So the saints would fain know more of God; therefore the word
is dear and precious to them, because it discovers so much of God, Hosea vi. 3.
This is their property, they ‘follow on to know the Lord.’ They do not content themselves
with their first and infant notions, but aspire to know him more and more; for their
love, fear, and trust, and all, doth depend upon the knowledge of God. If we had
more knowledge of God, we should love him more and trust him more: Ps. ix. 10, ‘They
that know thy name will put their trust in thee.’ We know God but as men born blind
know the fire; they know there is such a thing as fire, for they feel it warm them,
but what it is they know not; so that there is a God we know, but what he is we
know little, and indeed we can never search him out to perfection; a finite creature
can never fully comprehend that which is infinite. The saints are following on to
know the Lord; they desire to know more and more, and there is no such means to
discover God to them as this way.
2. The use of the word is to convert the soul and to bring it
home to God: Ps. xix. 7, ‘The law of God is perfect, converting the soul.’ There
is the perfection of God’s word, it is God’s instrument for converting of souls,
or turning of them back to him again. For conversion, take it in its whole latitude,
compriseth this, to humble us, to cleanse us, to bind up our broken hearts. Because
of all these uses, the children of God love his word. It serves—
[1.] To humble us for sin: Jer. xxiii. 29, ‘Is not my word like
as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?’
He appeals to it as things that we may find by experience, that the word of God
is not only a hammer to break, but afire to melt. As a battered vessel, when it is to be new formed, must be melted,
that it may be capable of this new form, so no such way to melt the heart, and make
it capable of God’s purpose, as the word of God; no such thing to break the heart,
no such terrors and agonies like those the word works; and to melt the heart, to
make it pliable to God’s use, no such thing as the word of God to affect us for
sin, for sin as it is a breach of God’s law, or an offence to God.
[2.] It hath this use, to cleanse the heart, and subdue it to
the obedience of Christ: Ps. cxix. 9, ‘Wherewith shall a young man cleanse his way?
By taking heed thereunto according to thy word.’ Young men, who more stubborn and
boisterous than they, that are carried on with great strength and fervour in the
very heat of their rebellion against God? Well, the word of God can cleanse the
heart of a young man. As Plato saith of youth, that it is such a beast as will not
easily come to hand. Now for cicurating and taming this beast, for the captivating
those rebellious affections in youth, and cleansing and working out the filthiness
that is in us, nothing like the word. And it is by these spiritual weapons that
every thought is brought into captivity to Christ, 2 Cor. x.; and then, as it is
obstinate, the power of the word breaks the force of our lusts.
[3.] For comforting and binding up the broken-hearted. Human wisdom
and eloquence can do nothing to purpose this way; but when God by the word reveals
to a man his righteousness, then ‘his flesh shall come again as a child’s, he shall
return to the days of his youth,’ Job xxxiii. 25. Though a man before did walk up
and down as a ghost, was, as it were, a walking skeleton, and his marrow was sucked
out of his bones by the terrors of the Lord that were upon him, yet when he hath
God’s word to show, under God’s hand, for his pardon, this brings his comfort; his
flesh shall revive, he shall return fresher than
a child, and shall return to the days of his youth; his strength, joy, and comfort
shall come again. Therefore, oh, how they love the law! because they have felt in
their heart it must be God’s word; for that which wounds must also heal.
3. To make us perfect as well as to begin the work: 2 Tim. iii.
17, it is said, ‘The word of God is able to make the man of God perfect, thoroughly
furnished to all good works:’ so that in this perfection there are three uses for
which the word serves:
[1.] For building up in faith, or increasing in internal grace.
The word of God is not only for novices, but for grown persons, that there may be
a continual dropping into the lamps, as it was in the vision of Zechariah: Acts
xx. 32, ‘I commend you to God, and to the word of his grace, which is able to build
you up, and to give you an inheritance among all them which are sanctified.’ It
is not enough to lay a foundation, but there must be a building up. Now, what is
that which builds us up? ‘The word of his grace;’ that is, God’s blessing upon the
reading and hearing the word; for the apostle speaks it when he was taking leave
of the Ephesians: ‘I commend you to God, and the word of his grace:’ that is, the
word of grace sent among them, by their ordinary officers continued to them, blessing
the reading and hearing the word by their ordinary officers; there would be no need
of Paul, the room should be supplied. Habits of grace must still be maintained by fresh influences, and they always come
into us by the word of God; therefore, after we are converted and born again, the
word is useful, ‘that we may grow thereby,’ 2 Peter ii. 2.
[2.] To direct our practice; that is one use the word serves for;
so it is said, 2 Peter i. 19, ‘We have also a more sure word of prophecy, thereunto
ye do well that ye take heed, as unto a light that shineth in a dark place:’ in
this state of ignorance wherein we are, for that is figured by those words, ‘in
a dark place.’ Sure it is a great blessing to have a light shining to us that we
may not wander, and fall into the snares wherewith we are encompassed. We are apt
to forget and mistake our way; we are very forgetful, and our way is narrow, hardly
found and hardly kept; and Satan is full of wiles and deceits, like an
ignis fatuus,
ready to lead us out of the way; therefore we had need have a sure guide and a sure
light: Ps. cxix. 105, ‘Thy word is a lamp to our feet and a light to our paths.’
It is a light not only to our paths, for the choice of our general way, but for
all our steps, to direct us in all our ways.
[3.] To comfort us in all conditions, under our crosses, confusions,
and difficulties; we have all from the word of God: Ps. cxix. 50, ‘This is my comfort
in my affliction; for thy word hath quickened me.’ Oh! when a child of God is even
dead, and hath many damps and discouragements upon his heart, when he goes to the
word, there he hath quickening, reviving, and is encouraged to wait upon God again.
All our discomfort comes from forgetting what God hath spoken in his word: Heb.
xii. 5, ‘Ye have forgotten the exhortation which speaketh unto you as unto children.’
There is abundant consolation in the word, but we forget it, and do not carry it
always in our mind, and then we lie under much dejection of heart; if we do not
study it, discomfort will come upon us. In the word there is a remedy for every
malady and an ease for every smart; and therefore this is that which makes it precious
to the children of God.
Secondly, The saints readily yield this love to the word. Why?
1. Because their hearts are suited to the word. The word is every
way suited to the sanctified nature, and the sanctified nature is suited to it;
for that which is written in God’s book is written over again upon their hearts
by the finger of the Spirit. While we are in our natural state there is an enmity
to the law of God: ‘For we are not subject to the law of God, neither indeed can
be,’ Rom. viii. 7. Ay! but when they come to be written upon the heart and mind,
then our affections are suited to the word. Carnal men do not love the word. Why?
Because it is contrary to them; as Micaiah to Ahab, ‘He prophesieth nothing but
evil to me.’ It only rubs their sores and discovers their spots to them, and that
is grievous; and proud spirits think it to be a simple, plain doctrine. Worldly
spirits love it not, for it draweth them off wholly to think of things to come;
but they whose hearts, are suited to it, they have a mighty love to it.
2. They have tasted the goodness of the word, therefore they love
it: 2 Peter ii. 3, ‘As new-born babes desire the sincere milk of the word.’ Why?
‘If so be ye have tasted that the Lord is gracious:’ if you have felt any benefit:
Jer. xv. 16, ‘Thy words were found, and I did eat them; and thy word was unto me
the joy and rejoicing of mine heart.’ When they come to taste, digest, and have experience
of the benefit in comforting, changing, supporting their own hearts, then they love
the word of God that hath been the instrument of it: James i. 18. ‘He hath begotten
us by the word of truth.’ Then what follows? ‘Be swift to hear.’ If a man be begotten,
if he hath felt the benefit of the word, then he will be taking all occasions to
delight himself, and refresh his soul in the word of God, in reading, hearing, meditating,
because he hath found sensible benefit.
Use 1. To shame and humble us that we are so cold in our love.
It is an admirable and an incredible affection David here speaks. Consider who it
was that speaks thus. David, he that was encumbered with the employments of a kingdom,
he that had so many courtly pleasures, so many great businesses to divert and draw
him aside; yet all his employment could not withhold him from delighting him self
in the word of God. It was David, that was a king, and mark how he doth express
himself; he doth not say, I endeavour to keep thy word, but ‘I love thy word.’ Nay,
he saith more, he speaks of it as a thing he could not express, ‘How I love thy
law!’ No great wonder that we cannot express the excellency of the word; but that
our affections, which are so finite, that these should not be expressed, this is
wonderful. Then he speaks of it with exclamation too, ‘Oh, how I love thy law!’
and he speaks this to God. The Septuagint reads it, ‘Lord, how have I loved thy
law!’ He makes God himself to be, judge not only of the truth of his love (as Peter
makes Christ the judge of the truth of his love: I have many failings, I have fallen
foully of late; but, ‘Lord, thou knowest all things; thou knowest I love thee’)
but he makes God the judge of the strength of his love, ‘Lord, how do I love thy
law!’ Have we anything answerable? Heart should answer heart. Are there such affections
wrought in us as David expresseth to be in himself? This should shame us, for we
have more reason, there is more of the word of God revealed to us, more of the counsel
of God discovered, the canon of scripture being enlarged, more discovered than ever
was to David, yet our affections so cold.
SERMON CII.
Oh, how love I thy law! &c.—Ver. 97.
I COME now to a second use, to press us to get this love. Take
three arguments:—
1. This will wean us from sinful delights, that are apt to insinuate
with us and take our hearts; it will draw us off from carnal pastimes, curious studies,
vain pamphlets: if you had this love, here would be your recreation in the word
of God. Castae deliciae meae sunt scripturae tuae, saith Austin—here are my chaste
delights, thy holy scripture, to be ruminating and meditating there. Here you will
be employing your time and strength of your thoughts. There are two things mightily
concern us—to make religion our business and recreation; our business in regard of the seriousness, and our recreation
and delight in regard of the sweetness. Now, if you have a word from God, here will
be your delight; you will be exercising yourselves contemplating the height, depth,
and breadth of God’s love in Christ Jesus, and turning over this blessed book: Job
xxiii. 12, ‘I have esteemed the words of thy mouth more than my necessary food.’
Your very food for sustentation of your bodies will not l>e so sweet to you as the
word of God for the comfort and refreshing of the soul. When the promises are as
dry breasts and withered flowers, when men have little or no feeling of the power
of it upon their hearts, no wonder they are besotted with the pleasures of sin.
Men’s minds must have some pleasure and oblectation, but their hearts are chained
to carnal delights, so that they cannot mind the business of their souls.
2. Your hearts will be more stable and upright with God, more
constant in the profession of godliness, when you come to love the word and love
the truth for the truth’s sake: 2 Thes. ii. 12, ‘Because they received not the truth
in the love of it, therefore God gave them up to strong delusions, that they might
believe lies.’ The Lord hath seen it fit ever to continue this dispensation in the
course of his providence, to suffer seducing spirits to go forth to try how we have
received the truth, whether only in the bare profession of it, or received it in
the love of it. Many have received the truth in the light of it; that is, compelled
by conscience, human tradition, current opinions, and custom of the country to profess
it; but they do not love it, therefore they are easily carried away. There may be
knowledge where there is not assent; there may be assent where there is not love;
there may be some slight persuasion of the truth of evangelical doctrine, but if
the heart be biassed with lust and sin, a man doth but lie open to temptations to
apostasy. Therefore, until the heart be drawn out unto love to the truth it can
never be stable with God.
3. This is that which will give you a clearer understanding in
the mysteries of godliness. The more we love the word the more we study it, and
the deeper insight and more spiritual discerning we have in the mysteries thereof.
It is not acute parts, but strong affections to divine things, that maketh us to
understand them in a spiritual manner. If a man hath acute parts, but yet hath vile
affections and carnal passions, these will becloud the mind and fill us with prejudicate
opinions, so that we cannot discern the mind of God in many cases, nor spiritually
discern it in any. Men are darkened with their own lusts, their minds are darkened
with carnal lusts; then ‘in seeing they see not, in hearing they hear not:’ they
do not hear what they hear. Let me set it forth by this similitude. A blunt iron,
if it be thoroughly heated in the fire, will sooner pierce through a thick board
than a sharper tool that is cold; so in the order of the affections; when a man’s
heart is heated and warmed with love to divine things, then it pierceth through;
he hath such a sight of divine things as they shall affect and change his heart
more than he that hath great parts. It is not acuteness of parts, so much as entireness
of affection, which gives us a spiritual discerning of the mysteries of godliness;
for when the heart is wedded to carnal lusts, the judgment is corrupted and partial,
but when we have an affection to holiness we shall sooner discern the mind of God. Knowledge breeds love, and love increaseth knowledge, for it fortifieth and strengthened the other faculties of the soul,
that they may be more ready in operation. Let this persuade you to get this love
to the word of God.
Ay! but how shall we do to get this love?
Direct. 1. I told you before it is the fruit of regeneration;
yet a little to quicken you hereunto, consider all the arguments which are brought.
As whose word it is; it is God’s word, and if you love God, will you not love the
word of God? Surely your best affections are due to him, and if you bear any affections
to him you will bear an affection to his word: Isa. xxvi. 8, ‘Our desires are to
thee, and to the remembrance of thy name.’ First to thee, and then to the remembrance
of thy name; or, as it is in the original, to thy memorial. If you have desires
to God, then you will love that blessed book wherein you shall read and hear of
God, where God hath displayed his name to you. And then consider what benefits you
have by the word. It serves—
1. To enlighten us and to direct us. This is our light in a dark
place, and to guide us on all occasions. Solomon saith, Eccles. xi. 7, ‘Light is
sweet, and a pleasant thing it is for the eyes to behold the sun.’ If light natural
be so pleasant, what is light spiritual? And therefore the Psalmist compares the
word of God to the sun, Ps. xix. First he speaks of the sun when he displayeth his
beams upon the earth, then presently he comes to speak of the word of God. The world
can no more be without the one than the other, without the word of God no more than
without the sun; for as one doth revive the drooping plants, and cheer and refresh
nature by his comfortable beams, so the word of God doth rejoice, refresh, and revive
the hearts of God’s people by its light and influence, Ps. xix. 7, 8. Oh! it is
a comfort to have light to see our way. When men begin to have a conscience about
heavenly things they will judge so. Paul and his companions in the great storm at
sea, when they saw no sun for many days, and when they were afraid to fall upon
rocks and shelves, with what longing did they expect to see the sun! So a poor bewildered
soul doth experiment such another case, when his way is dark, and hath no direction
from the word of God what course to take; but when he can get a little light from
the testimonies of the Lord to guide him in his way, how sweet, refreshing, and
reviving is this to his heart!
2. It serves to comfort us in all straits. The word of God is,
as Basil saith, a common shop of medicaments, where there is a salve for every sore,
and a remedy for every malady, a promise for every condition. God hath plentifully
opened his good-will and heart to sinners; whatever the burden and distress be,
still there is some remedy from the word of God. Look, as David, Ps. xlviii. 2,
3, bids them to view Zion on all sides, to see if there were anything wanting necessary
for ornament and defence, so we may say of the word of God, Go round about, see
if there be anything wanting for the comfort of a Christian. There are promises
of wisdom to manage our business, James i. 5; promises of defence in the midst of
all calamities, Heb. iii. 5; promises of sustentation and support in God’s storehouse,
blessings enough for every poor soul. Then the word of God serves to support and
strengthen us in our conflicts, either with sins or with afflictions,
to strengthen us against corruptions, and quicken us to duties; the sword of the
Spirit, which is the word of God, the choicest weapon in the spiritual warfare,
Eph. vi. 18. Here a Christian fetcheth his all from hence. Therefore, if you would
have these affections to the word, think what a great deal of benefit is to be had
by it, light, comfort, and strength.
Direct. 2. Be in a capacity to love the word. If you would have
this strong affection David speaks of, you must be renewed and reconciled.
1. Renewed, for this love is an affection proper to the new nature:
Rom. viii. 5, ‘They that are after the spirit do mind the things of the spirit.’
It is in vain to think of any such love to God’s word until we be renewed by God’s
grace. A man, as a man, may delight in the knowledge of the word; but to receive
the word of God as the word of God, there must be somewhat of the divine nature,
or you will not have such a relish and savour to spiritual things.
2. Be reconciled to God. A guilty creature, what comfort can he
take in the word of God, where he can see nothing but his accusation and his doom?
When he looks into it, it shows him his natural face. A natural man cannot delight
in the word of God, for it only revives his fears, and offers to his mind a sense
of his misery. Therefore God’s witnesses are said to ‘torment them that dwell on
the earth,’ Rev. xi. 10. God’s word is a torment to them; to come to the word, and
study the word of God, and consider his mind revealed therein, this nothing but
increaseth fears. It is a vexation to them, when they would sleep securely, to have
their consciences rubbing up and reviving their fears. Therefore they are not in
a capacity to delight in the word of God.
Direct. 3. If you would delight in the word of God, you must get
an esteem of spiritual enjoyments. Why are wicked men so greedily carried out after
worldly comforts? These are the only things which they value. But until a man learns
to value knowledge, and spiritual comforts, and subjection to God, and conversion
of his heart to God, he will not love the word, which is the instrument of all these
benefits. When he counts these as the greatest blessings, then his heart will be
carried on to them, for the word only hath a subserviency to these things. Poor
low creatures value themselves by plentifulness of worldly accommodations; they
will not be so much longing after them. But when they value instruction above silver,
and knowledge more than their gold, as Prov. viii. 10, when the heart is set upon
spiritual things, then they love the word by which they might be made partakers
of it.
Direct. 4. Let a man live in awe of the word, and make it his
business to maintain communion with God; for this will show him the necessity of
his word to comfort and to strengthen him upon all occasions. A lively Christian,
that in good earnest minds his work, must have the word by him for his strength
and support, as he that labours must have his meals, otherwise he will faint. Painted
fire needs no fuel, and when we content ourselves with a loose and careless profession,
then we will not so delight ourselves in God’s book and in his statutes, and run to those things for the support of our souls. But when
we make it our business, then naturally we will be carried out in love to the word.
Use 3. For trial. Have we this love to God’s word? God’s people
love his word exceedingly. There are many do not hate it, do not oppose it, or have
some cold affections this way; but have you that order of affection which the children
of God do express?
1. If you have a true love to the word of God, you will much exercise
yourselves therein in reading, hearing, praying, conferring, and meditating; these
will be constant exercises of your souls. You will be much in reading the word,
as the eunuch returning from public worship was reading a portion of scripture,
Acts viii. 28. It is good to see with our own eyes, and drink out of the fountain;
not barely to attend upon deductions from the word, and discourses built thereupon,
but to read the book itself; and if it seem dark, God will s*end you an interpreter.
Then you will be delighted in hearing the word. Certainly the saints will take all
meet occasions for this. If he hath begotten you by the word of truth, you will
be swift to hear, James i. 19. They which have experimented the power of it, there
needs not much ado to press them to come and wait upon the dispensation of the word:
Ps. cxxii. 1, ‘I was glad when they said unto me, Let us go up unto the house of
the Lord.’ You should be glad of these occasions of hearing God’s word. Look, as
in heaven all our comforts and all grace comes in there by vision, by sight, so
now it comes in here in the church by hearing. Hearing is the sense exercised in
the church, and therefore God’s children will be much in hearing the word. Then
much in conferring of it; what a man delights in he will be talking of, and so should
you at home and abroad: Deut. vi. 7, ‘Thou shalt be talking of them when thou sittest
in thine house, and when thou walkest in the way, and when thou liest down, and
when thou risest up.’ When you are at home you should be conferring of these holy
things, and abroad seasoning your journey and business with gracious conference.
2. If you have this love to the word of God, you will delight
to get it into your hearts. There is the great business of a Christian, that it
may not only be in the Bible, but may be impressed on the heart, and expressed by
a sincere, uniform, impartial obedience, when we study conformity thereto in heart
and life. Hypocrites may delight in speculation, but a child of God is delighted
in the obedience and in conformity to his word: Ps. cxix. 14, ‘I have rejoiced in
the way of thy testimonies as much as in all riches.’ Not only in the testimonies
themselves, in the naked contemplation of these blessed truths, reconciliation with
God, and the way to true happiness, but in the way and practice of these things.
He that loves his rule will study an exact conformity thereunto. The love a child
of God hath to the word differs from the love of a hypocrite or a temporary believer
thus, by this similitude: in a rare piece of painting, an ordinary beholder takes
a great deal of comfort when he seeth it or looks upon it, but this is nothing to
that contentment which an artist takes in imitating and copying it out, in expressing
it, when he can by his own pencil copy it out to the life; so that which a child
of God delights in is when he can copy out tins word of God, get it into his heart, and hold
it forth in his conversation, for the scripture speaks of both. Of the word got
into the heart: James i. 21, ‘Receive with meekness the ingrafted word:’ when it
is not only an external rule, but an ingrafted word. So Ps. xxxvii. 31, ‘The law
of God is in his heart,’ and Ps. xl. 8, ‘Thy law is in my heart.’ Here is the
great testimony of our love to God’s law, when we strive to have it impressed on
the heart and expressed in the conversation: Phil. iii. 16, ‘Let us walk by the
same rule.’ This is a double contentment when it comes to that, not only to the
view of truth, but when the heart is a ready transcript of the word of God, when
these things are not only revealed to him, but revealed in him: Gal. i. 16, ‘It
pleased God to reveal his Son in me.’ There is a revealing things to us and a
revealing things in us. Now, when this is our business, that all this may be
revealed in us, and we may be cast into the mould of this doctrine, then indeed
do we love the law of God: Rom. vi. 17, ‘Ye have obeyed from the heart that form
of doctrine which was delivered unto you,’ or ‘whereto ye were delivered.’
3. They which love the word of God, love the whole word, even
that which thwarts their natural desires, and discovers their sin to them. Paul
saith, Rom. vii. 12, ‘The law is holy, and the commandment holy and just and good.’
What is the meaning of this disjunctive, the law and the commandment? By the commandment
he means that particular law which had so strangely affected him, that had wrought
such tragical effects upon his heart, made sin revive, disturbed him, discovered
himself to himself; he loves that law which broke in upon his heart with so much
power and evidence, and stirred up his affections. Carnal men love the comfortable
part of the word, to be feasted with privileges; but that part which urgeth them
to unpleasing duties, or discovers their sins, they love not: 1 Kings xxii. 8, ‘He
doth not prophesy good concerning me, but evil:’ therefore I will not hear him.
Though he was a prophet of the Lord, and came with the word of the Lord, yet, He
never prophesied good to me; that is, such things as did please him. Do you think
that was the temper of that wicked king alone? No; it is the temper of every wicked
man’s heart: Amos v. 10, ‘They hate him that rebuketh in the gate, and they abhor
him that speaketh uprightly.’ All wicked men have such a disposition; they hate
that part of the word which doth stir up their fears, revive their doubts, and is
contrary to their lusts. It is their general disposition: John iii. 20, ‘Every one
that doeth evil hateth the light, neither cometh to the light, lest his deeds should
be reproved.’ They shun that part of the word whereby they might come to know themselves;
either they could wish such things were not sins, or that they did not know them
to be sins: 2 Peter iii. 5, ‘For this they willingly are ignorant of.’ A guilty
soul hath a secret enmity to the word of God, being loath to read his own doom there,
and be much occupied and employed in that which condemns and accuseth him; as a
man that hath light ware is loath to come to the balance, or a man that hath counterfeit
coin is loath to come to the touchstone; so they are loath to come too close and
near the word of God, that their whole course may be discovered to themselves. None but a pure sincere heart can have such a universal love to God’s
law.
4. If you love the word, you will ever love the word; for the
same reasons that drew your heart at first continue still: Ps. cxix. 20, ‘My soul
breaketh for the longing that it hath unto thy judgments at all times.’ By judgments
is meant the word of God, which is the rule of God’s proceeding with sinners. It
was not for a pang only that he had that strong and vehement affection, but it was
a constant thing at all times, it was the ordinary frame of his heart. Many men
have good affections for a while, but they i abide not with them; for some have
an adulterous affection only:’ they may love the word of God while it is new, for
novelty sake: John v. 35, ‘Ye rejoiced for a season in his light:’ and Acts xvii.
20, they flocked about Paul, because he seemed to be a ‘setter forth of new doctrine.’
This is but carnal love, that is soon altered. Or else it may be they have some
love to the word during some qualm of conscience, and they may find some savour
in it when they have a little trouble upon them, as we desire strong water in a
pang, not as a constant diet. When they are under some working of conscience, then
they run to the word; but as soon as they can lick themselves whole again, they
slight it, and their love to the word is gone. As their trouble wears off, so their
affection is worn off. These are driven by fearing the word, and not by the love
of it. For a great while men are carried on pleasingly in their love to the word,
but when it grates hard, bears hard upon conscience, and meets with their lusts,
then they go away in discontent; as Herod ‘heard John gladly’ for a while, Mark
vi. 20, until his Herodias was touched, and then follows his darling sin again.
Their love is to the word if carnal credit accompany it, as John was welcome to
the Jews until he fell under Herod’s displeasure. The stony ground received the
word with much joy, ‘until the sun arose with a burning heat,’ Mat. xiii. There
are certain times when it is a credit to be religious, and when the gospel is befriended
in the world; then men will have some seeming affection, but it dies away. God’s
children love the word for its own sake, therefore they ever love it. They which
love the truth for foreign reasons, because of novelty, merely out of present necessity,
public countenance, because it is in fashion and repute, or because they thought
the word would flatter them more in their sins than it doth, these do not love the
word. Thus David’s affection is asserted.
Secondly, We have David’s assertion demonstrated, ‘It is my meditation
all the day.’
Doct. 2. They that love the word will be meditating therein continually.
There are two grounds for this—love causeth it, and love is in
creased by it.
1. Love causeth it. We are continually thinking of whatsoever
we love. Rich men, that affect worldly things, are always thinking of gathering
substance and increasing their worldly portion; as that man, Luke xii. 17, 18, was
dialogising and discoursing with himself. Carnal lovers are thinking of that they
love, and ambitious men are feasting their souls with imaginations and suppositions
of worldly greatness, pleasing themselves by framing images in their minds;
and warriors are thinking of battles and wars, and voluptuaries are thinking of
sports and pastimes, and a child of God is thinking of holy things. Love causes
the soul to be more where it loves than where it lives; it is the best entertainment
they can find for themselves to frame images of things loved in their minds.
2. As love begets meditation, so meditation cherishes love. Meditation
is the life of all the means of grace, and that which makes them fruitful to our
souls. What is the reason there is so much preaching and so little practice? For
want of meditation. Constant thoughts are operative. If a hen straggleth out from
her nest, she brings forth nothing, her eggs chill; so when we do not sit abrood
upon holy thoughts, if we content ourselves with some few transient thoughts and
glances about divine things, and do not dwell upon them, the truth is suddenly put
off, and doth no good. All actions require time and space for their operation; if
hastily slubbered over, they cool; if we give them time and space we shall feel
their effects. So if we hold truths in our mind, and dwell upon them, there will
be an answerable impression; but when they come like a flash of lightning, then
they are gone, and we run them over cursorily. That truth may work there is required
three things—sound belief, serious consideration, and close application: Job v.
27, ‘Lo, this we have searched it; so it is, hear it, and know thou it for thy good.’
[1.] A sound belief, for it is reality that will work upon us.
Affection is always according to the strength of the persuasion.
[2.] There must be application. Every kind of operation is by
the touch. The nearer the touch the greater the virtue; so the more close they are
upon the heart, and touch, and concern us, the more they work upon us.
[3.] There must be consideration: we must seriously revolve these
things in our mind, and debate with ourselves; as, for instance, what a strict and
precise account we are to give at the day of judgment, the inexpressible pains of
hell and ineffable joys of heaven. Generally we do not believe these things. If
we were persuaded there is a heaven and hell, if we did think of them with application,
and say, Soul, thou must one day go either to heaven or hell, thou must one day
appear before God, and be put under a sentence of everlasting death, or receive
a sentence of everlasting life; if we did consider them with serious and with inculcative
thoughts: Is it indeed so? then let me consider what I must do; this reasoning and
debating, and whetting these truths upon the heart, would work upon us, and we should
sooner see the fruit. As Elisha stretched himself often upon the Shunamite’s son,
and kept stretching himself till the child began to wax warm and sneezed, and then
he opened his eyes, so we should spread truth upon the heart till affection begin
to quicken it.
Use 1. Reproof, and that of three sorts of persons:—
1. Those that go musing of vanity all the day, and never can find
a thought for God, for Christ, for the covenant, or for the great truths of the
word. They have thoughts and to spare for other things. Do those love the word of
God, and never spend a thought about it? Prov. vi. 21. If the word were bound upon
us as a jewel and chain, then when thou goest it would lead thee, when thou sleepest it
would keep thee, and when thou awakest it would talk with thee. The word would ever
be running upon our minds if we had any hearty affections to it. Christians, think
with yourselves; have you thoughts for other things, and none for God, Christ, heaven,
and everlasting glory? Would you count him to be a charitable man that should throw
away his meat and drink into the kennel, rather than give to him that needs and
asks it? So, would you count him to be a godly man, one that hath a sincere love
to God, that hath thoughts he knows not what to do with, but casts them away upon
every idle toy and base inconsiderable thing, and not a thought for God? to suffer
his thoughts to run waste; yea, run riot in envious ripenings, or unclean glances,
or revengeful or proud imaginations; that can have thoughts for such trifles, and
never a thought for God, and forget him days without number? Jer. ii. 32. Have these
affections to the word of God?
2. It reproves those persons to whom good thoughts are looked
upon as a burden and melancholy interruption, and when they rush into their minds,
are thrown out again like unwelcome guests. These seem to be described by those
words, Rom. i. 28, ‘They did not like to retain God in their knowledge;’ when men
like not to entertain thoughts of God. If they fasten upon our hearts we soon grow
weary of them. Christians, to a gracious heart, one that loves God and his word,
thoughts of God and holy things are very comfortable and sweet: Ps. civ. 34, ‘My
meditation of him shall be sweet.’ But when they are so unwelcome, and seem so troublesome
to your souls, have you a love to them? To be weary of the thoughts of God is to
degenerate into devils; for it is part of the devils’ torment to think of God: they
believe and tremble; the more explicit thoughts they have of God, the more is their
horror increased. If it be so with you, judge whether you have this affection.
3. Those that read and hear, but do not meditate in order to affection
and practice. This duty must have its turn too. If you will ever manifest affection,
and increase affection, you must take some time to meditate and season your thoughts:
James i. 24, ‘For he beholdeth himself, and goeth his way, and straightway forgetteth
what manner of man he was.’ They lay aside thoughts of what they hear and read, and
so go into their old course again. When you hear or read anything of the word of
God, the greatest part of the task is yet behind; you are to meditate, to exercise
your thoughts therein. When men hear and do not meditate, it is like the seed which
fell upon the pathway: Mat. xiii., ‘The fowls of the air came and picked it up.’
When you do not labour to cover it, to get it into your heart by deep and ponderous
thoughts, the devil comes and takes it away again, when you work it not into your
souls. Bare hearing leaves but little impression, unless we debate and revolve it
in our minds. ‘God spake once, and I heard it twice,’ saith Job. He had it not only
at the first delivery, but at the rebound; he went it over again in his thoughts.
Use 2. Information. It informs us why we are so backward to meditate;
it is for want of love: ‘Oh, how love I thy law!’ and then, ‘It is my meditation
all the day.’ You think it is want of time, and want of parts and abilities. I tell
you, it is want of love. It is but a vain boasting, and the greatest hypocrisy, to say we love the
law of God, and never exercise our minds therein; for where there is love it will
command our thoughts; and if once you have found a heart, you will find time, abilities,
and thoughts to bestow upon holy things. Love sets all the wheels of the soul awork;
and therefore the great reason why meditation is so difficult is we have not such
strength and such ardour of affections to the things of God. The difficulty doth
not lie in the duty itself, but in the awkwardness of our hearts to the duty. You
can muse upon other things, why not muse upon that which is holy?
Use 3. To press you to show love to the word of God this way by
often meditating upon it; meditate upon the doctrines, promises, threatenings, man’s
misery, deliverance by Christ, necessity of regeneration, then of a holy life, the
day of judgment. Fill the mind with such kind of thoughts, and continually dwell
upon them. A good man should do so, and will do so. He should do so, Josh. i. 8;
and he will do so, Ps. i. 2. Oh, do not begrudge a little time spent this way! for
hereby we both evidence our love to the word and increase it.
But to quicken you hereunto:—
1. The more the heart is replenished with holy meditation, the
less will it be pestered with worldly and carnal thoughts. The mind of man is restless,
and cannot lie idle, therefore it is good to set it awork upon holy things. It will
be working upon somewhat, and if you do not feed it with holy thoughts, what then?
‘All the imaginations of the heart will be evil, only evil, and that continually,’
Gen. vi. 5. These are the natural products and births of our spirits. And Mat. xv.
19, ‘Out of the heart proceeds evil thoughts,’ &c. When the heart is left to run
loose, then we shall go musing of vanity and sin; therefore by frequent meditation
this evil is prevented, because the mind is pre-occupied, and possessed already
by better things; nay, the mind is seasoned, and vain and carnal thoughts grow distasteful
to us when the heart is stored with good matter.
2. The more these thoughts abide with us, the more the heart is
seasoned and fitted for all worldly comforts and affairs. It is hard to touch pitch
and not be defiled, to go up and down with a serious heart in the midst of such
temptations. Nothing makes you aweful and serious so much as inuring your minds
with holy thoughts, so that you may go about worldly businesses in a heavenly manner.
God’s children are sensible of this, therefore they make it their practice to begin
the day with God: Ps. cxxxix. 18, ‘When I awake, I am still with thee.’ As soon
as they are awake they are seasoning their minds with somewhat of God. And they
not only begin with God, but take God along with them in all their comfort and business:
Prov. xxiii. 17, ‘They are in the fear of the Lord all the day long.’ Why do vain
thoughts haunt us in duty? Because it is our use to be vainly occupied. A carnal
man goes about heavenly business with an earthly mind, and a godly man goes about
earthly business with a heavenly mind. A carnal man’s thoughts are so used to these
things that he cannot take them off; but a godly man hath inured his mind to better
thoughts.
3. Thoughts will inflame and enkindle your affections after heavenly
things. It is beating the steel upon the flint makes the sparks
fly out. So by serious inculcative thoughts we beat out affections; these are the
bellows to blow up the coals. It is a very deadening thing to be always musing on
vanity: Cant. i. 3, ‘Thy name is as ointment poured forth, therefore do the virgins
love thee.’ When a box i& broken, and the ointment poured out, when the name of
God is taken in by serious thoughts, that stirs up affection.
4. By holy thoughts we do most resemble the purity and simplicity
of God. We do not resemble God so much by speech and course of our actions as we
do by our serious and holy thoughts, for his spiritual nature and being is best
expressed by these operations of our own spirits. You can conceive of God as a spirit,
always beholding him self, and loving himself; and so you come nearer as to the
being of God, the more your thoughts are exercised and drawn out after holy things.
5. By these holy meditations the soul is present with God, and
can solace itself with him. The apostle saith, We are absent from him in the body,
but present with him by the spirit; present with him by the workings of our thoughts.
This is the way to get into the company of the Spirit, to be with him, Ps. cxxxix.
18. How with him? By our thoughts, and by serious calling him to mind. God is not
far from us, but we are far from him. God is not far from us in the effects of his
power and goodness, but we are far from God, because our thoughts are so seldom
set awork upon him. This is the way to solace ourselves with God, to be much in
these holy things.
SERMON CIII.
Thou, through thy commandments, hast made me wiser than mine enemies;
for they are ever with me.—Ver. 98.
IN the former verse you shall find the man of God had expressed
his affections to the word, ‘Oh, how I love thy law!’ Now he renders the reason
of his great affection, because he got wisdom thereby; a benefit of great value,
as being the perfection of the reasonable nature, and a benefit highly esteemed
in the world. Those which care not for the reality of wisdom yet affect a reputation
of it: Job xi. 12, ‘Vain man would be accounted wise, though he be born like the
wild ass’s colt;’ though he be rude and brutish, yet he would fain be accounted
wise. Knowledge was the great bait laid for our first parents; and so much of that
desire is still left with us, that we had rather be accounted wicked than weak,
and will sooner entitle ourselves to the guilt of a vice in morals than own any
weakness in intellectuals. No man would be accounted a fool. Well, then, David’s
affection is justified; he might well say, ‘Oh, how I love thy law!’ because he
got wisdom thereby, and such wisdom as carried him through all his trouble, though
he had to do with crafty adversaries, as Doeg, Achitophel, and others, that excelled for worldly policy; yet, ‘Oh, how I love thy law!’
For, ‘through thy commandments,’ &c. In which words you have
1. The benefit gotten by the word, wisdom.
2. The original author of this benefit, thou.
3. The means, through thy commandments.
4. The benefit amplified, by comparing it with the wisdom and
craft of his enemies, the politicians of Saul’s court, men advanced for their great
wisdom and subtlety, Thou hast made me wiser than mine enemies.
5. The manner how he came to obtain this benefit, for they are
ever with me.
Doct. That God, through his commands, doth make his people wiser
than their enemies.
It is but David’s experience resolved into a proposition. I shall—
1. Illustrate the point by explaining the circumstances of it.
2. Then prosecute it.
First, The benefit obtained is wisdom. Mark—
1. It is not craft, or wisdom to do evil—that is to be learned
in the devil’s school—but divine wisdom, such as is gotten by study and obedience
of God’s laws: Gen. iii. 1, ‘The serpent was the subtlest of all the beasts in the
field.’ Satan’s instruments are very acute in mischief, ‘wise to do evil, but to
do good have no knowledge,’ Jer. iv. 22; cunning enough in a way of sin, but to
seek in every point of duty; your souls must not enter into their secrets. This
wisdom should rather be unlearned; better be fools and bunglers in a way of sin,
than wise to do evil: 1 Cor. xiv. 22, ‘Brethren, in malice by ye children, but in
understanding be ye men;’ and Rom. xvi. 19, ‘I would have you wise unto that which
is good, and simple concerning evil.’ Simplicity here is the best wisdom.
2. It is not worldly policy, or a dexterous sagacity in and about
the concernments of this life. There are some which have ‘the spirit of the world,’
1 Cor. ii. 12, and a genius or disposition of soul which wholly carrieth them out
to riches, honours, and pleasures, and are notable in this kind of skill, in promoting
their secular ends in these things. A child of God may be a fool to them for this
kind of wisdom; for it is our Saviour’s observation, Luke xvi. 8, ‘The children
of this world are in their generation wiser than the children of light.’ Though
David was wiser than his enemies, yet the children of this world are wiser in their
generation, that is, as to carnal fetches and devices to accomplish their worldly
purposes; in their generation, that is, about the course of their affairs. Thus
David is not wiser than his enemies.
3. It is not great skill in arts and civil discipline. This is
indeed a gift of God, but given promiscuously, sometimes to the good and some times
to the bad; sometimes to the good, for Solomon could unravel all the secrets of
nature, and dispute of everything from the cedar to the hyssop, 1 Kings iv. 23,
29-31; and sometimes to the bad, as the heathen philosophers, many of whom knew
all things almost within the circuit of the world. Yet how little this wisdom is
to be valued in regard of that wisdom which we get by God’s commandments, God hath
in some short shown, in that he hath suffered those books which Solomon wrote concerning trees, plants, beasts, to be lost; whereas
to this day the writings of the heathens are preserved, as Aristotle’s book De Animalibus, &c. But now those books in which Solomon taught the fear of God and
true wisdom, which is godliness, are, by the singular care of God’s providence,
conserved for our use and benefit. God hath herein shown that we might want those
other books without the loss of true wisdom, but those books that indeed make us
wise to salvation, these are kept. Learning is a glorious endowment indeed, but
God would give us that gift by the writings of heathens; but grace, which is true
wisdom, he would give us that by the holy scripture. A man may excel in learning,
yet, after all the profound researches and inquiries of his high-flown reason into
the mysteries of nature, he may be a very fool, and be damned for ever; for Paul
saith of the philosophers: Rom. i. 22, ‘Professing to be wise, they became fools;’
since they had not the true knowledge of God and the way of salvation.
4. It is not a bare knowledge of God’s will, but wisdom. Knowledge
is one thing, and wisdom another: ‘I, wisdom, dwell with prudence,’ Prov. viii.
12. Many are knowing men, well skilled with notions, but they want prudence or practical
direction for the governing of their hearts and ordering of their ways. In the scripture
you shall find faith is not only opposed to ignorance, but to folly: Luke xxiv.
25, ‘O ye fools, and slow of heart to believe.’ Every natural man is a fool, Titus
iii. 3, though never so notionally wise and skilled in the theory of divine knowledge:
Prov. xiv. 8, ‘The wisdom of the prudent is to understand his way;’ not to soar
aloft in speculation, abstract from practice, and remote from spiritual influence,
but to direct his course so as he may attain to the chiefest good; not only to know
what is to be done, but to do what is to be known. Carnal men have great knowledge,
and yet are spiritual fools for all that; they may lick the glass, and never taste
the honey; or, like negroes, dig in mines of knowledge while others enjoy the gold;
they may search out the mysteries of that religion which the godly man lives upon,
dispute of heaven while others surprise it and take it by force; or, like the lark,
soar high, but fall into the net of the fowler. A careful strict walking, that is
the true wisdom; and thus we have stated the benefit.
Secondly, Here is the author of this benefit, which is God, ‘Thou,
through thy commandments:’ which I note, not only to show to whom we must go for
this wisdom: ‘If any man lack wisdom, let him ask it of God,’ James i. 5; nor to
show to whom we must ascribe the glory of it; if we get any benefit by the word,
praise belongeth to God, who is ‘the father of lights, from whom cometh every good
and perfect gift,’ James i. 17. All candles are lighted at his torch, and all the
stars owe their brightness to this sun; to the father of lights we owe all the
light, wisdom, and direction that we have. I say, not only for these ends do I note
it, but to show the main and principal reason why a child of God is far more safe
by his godly wisdom than his enemies by all their worldly policy. Why? God is of
his side, counselling, directing, and instructing him what to do; whereas they
are acted and influenced by Satan: Ps. xxxvii. 12, 13, ‘The wicked plotteth against
the just; the Lord shall laugh at him, for he seeth that his day is coming.’ The wicked plotteth against him, but there is
a wise God that acts for him. He doth not say the just countermineth the wicked,
and strains himself to match his enemy with policy and craft, but God watcheth for
him. If it were only this policy against piety, it were not so much, but it is men’s
craft against God’s wisdom: Prov. xxi. 30, ‘There is no wisdom nor understanding
nor counsel against the Lord.’ These three words express the sum and height of all
natural abilities: wisdom notes a quick apprehension; understanding, a wise foresight
grounded upon experience; counsel, a designation of some rare artifice and device.
Now neither wisdom nor understanding nor counsel, none of these can stand against
the Lord. God’s children are sometimes dismayed when they consider the advantages
of their enemies, their wisdom, learning, malice, experience. But here is their
comfort, that they may set God against all these—God, who is the fountain of wisdom;
for he is interested in their cause, his wisdom against their craft; and so, having
the direction of the mighty counsellor, they are safe.
Thirdly, Here is the means, ‘Through thy commandments,’ or through
the directions of the word. You will say, What can we learn from the word to match
our enemies in policy? what wisdom will that teach us for our safety and preservation
against the malice of our wicked enemies? There is our rule, and the more close
and punctual we are in the observance of it, the more safe we are. A double wisdom
we learn from the word of God, which is our security against the malice and craft
of our enemies.
1. This wisdom we get by the commandment; it directs us how to
keep in with God, which is our great wisdom; this is to stop danger at the fountain-head:
Prov. xvi. 7, ‘When a man’s ways please the Lord, he maketh even his enemies to
be at peace with him.’ The way to get peace and safety in evil times is not to comply
with enemies, but to comply with God. All our danger lies in his anger, not in their
wrath and rage; for God can bridle them or let them loose upon us as he sees good.
He hath the hearts of all men in his hands as the rivers of water; the creature
is but God’s instrument, and wholly at his dispose. We have no need to fear the
sword, if we do not fear him that wears the sword; nor need we fear the creature
if we do not break with God. Many are troubled with the ill-will of men, or about
the rage of men, and are full of fears when they meet with any opposition in their
profession of godliness, and how soon men may be let loose upon them in time of
danger, but look not to the cause of it, which is their offending God; therefore
our chief wisdom is to serve him and study to please him. When a war is begun between
two nations, the way to end it is not by a treaty with this or that private soldier,
or to seek their favour, but to treat with those that employ them; so it is not
to fawn and crouch and court the favour of men, but to be reconciled to God, and
get him made a friend, then we need not fear man’s enmity. Now this wisdom the word
of God teacheth us, how to walk with all-pleasing before God, and then the creature
cannot meddle with us without his leave. Another place is, Prov. x. 9, ‘He that
walketh up rightly walketh safely; but he that perverteth his ways shall be known.’
There is no one seems to be more exposed to danger than he that is sincere, that is, strictly severe to a godly purpose,
that walks uprightly, that stands strictly and precisely upon his duty to God; and
yet there is no man usually more safe. But he that turneth and windeth to avoid
dangers, and runs to his shifts and studied arts to provide for his own security,
usually is left in the mire, and comes off with some notable blemish; he is cast
from God’s protection. There are but two sorts of men in the world that usually
do carry their purpose; they are either those that are perfectly honest through
out, without daubing and warping, or those that are perfectly dishonest, that wholly
give up themselves to a course of fraud and sin, that are resolved to boggle at
nothing, neither checks of conscience nor rules of honesty or equity will stop them;
these, in judgment, are permitted to carry their purpose in worldly things. So the
plain, downright, upright man, that will not for fear or favour step a jot out of
God’s way, but keeps close to God’s direction, is the truest and most perfect politician
in the world. They that are thus severe to their purpose will be found the wisest
men at length, not only in the world to come, but in this world; for it is our warping
and going out of God’s way that causeth our trouble and confusion of thoughts.
2. The word teacheth us how to give the enemy no advantage and
needless provocation. It is not enough to do good, but we must do it well, well
timed and well ordered for every circumstance. Now God by his word teacheth his
people so to do: Eccles. viii. 5, 6, ‘Whoso keepeth the commandment shall feel no
evil thing; and a wise man’s heart discerneth both time and judgment. Because to
every purpose there is time and judgment; therefore the misery of man is great upon
him.’ To open this: The case there spoken of is provoking rulers and men that have
power in their hand. Now a man that desires to keep the commandments of God shall
be taught to walk so circumspectly that he shall not needlessly provoke the wrath
of men to his own ruin, nor draw down the displeasure of God upon his head. God
will show him the season when to act and when to forbear, a right time and a right
manner, when to oppose by way of reproof and admonition, and when to hold his peace;
he will find the fit time for doing of every business which God hath stated, and
the ignorance of this time costs a man a great deal of misery; for he goes on, ‘To
every purpose there is time and judgment, therefore the misery of man is great upon
him.’ When men are self-confident, or distempered with passion and prejudice, and
consult not with God, they are carried on by headlong counsels, or moved with the
impulsion of their own interest and corrupt affection into the mouth of danger.
But he that makes conscience of his duty, and comes to the word of God without any
private affection, he shall find time and judgment, those important circumstances,
stated and determined, when to act and when not; they shall find a fair opportunity
of providence either checking or leading them on to complete their resolutions.
Many a good action miscarrieth for want of observing time and judgment, or consulting
with God and his word about it; when to speak, when to hold our peace, to do or
not do. Another scripture that speaks to this purpose, Eccles. vii. 16-18, Be not
over-wise, over-foolish, over-just, over-wicked, that is the sum of what is spoken there; ‘But he that feareth the Lord shrill
come forth of them all.’ A man may many times do a thing conscientiously and upon
an opinion of duty, and thereby involve himself in trouble and danger when indeed
there is no necessity so to do (that is it which Solomon means); therefore, to moderate
zeal with prudence, that he may neither be remiss in his own interest nor passionately
violent in the concernments of God; to preserve his heart from faulty and imprudent
extremes, that we may sincerely keep unto duty, yet wisely decline danger. The word
of God will teach us, if, in the fear of God, without being biassed and prepossessed
with any corrupt aims, we come to take the direction of it, how to walk without
offence. Well, then, you see this is the wisdom God teacheth those that give up
themselves to the direction of the word; they are wiser than their enemies, and
this is policy enough for a Christian. It teacheth us how to please God, and how
to govern and order all our affairs, that we need not needlessly exasperate and
provoke men to our own ruin. So that the word of God hath more wisdom to guide him
than his enemies have subtle craft to ruin and ensnare him.
Fourthly, The manner how we come to receive this benefit by the
word, in that clause, ‘They are ever with me.’ These words may be interpreted as
implying frequency of meditation, or presentness of counsel and direction, the one
as the fruit of the other.
1. Frequency of meditation, ‘They are ever with me:’ that is,
often thought of by me, for my comfort and direction. A man that exerciseth himself
in the commandments of God, there is his study and business. The king of Israel,
for his comfort and direction, was to have the book of the law ever before him,
Deut. xvii.; and Josh. i. 8, ‘Thou shalt meditate therein day and night.’ ‘They
are ever with me,’ the law is always in my eye and heart. It is not a slight looking
into them that will give us this wisdom, but an intimate constant acquaintance,
when we are much in studying out God’s mind.
2. ‘They are ever with me.’ This may imply also that they should
be a ready help. Such as derive their wisdom from without, they cannot have their
counsellors always with them to give advice. But when a man hath gotten the word
in his heart, he finds a ready help; lie hath a seasonable word to direct him in
all difficulties, in all straits,
and in all temptations, to teach him what to do against the burden of the present
exigence, to teach him what to do and what to hope for.
Having illustrated the words of the text, I now address myself
to make good the proposition, that a child of God is wiser than his enemies. I shall
do it in a twofold consideration:—
1. They are wiser in their general choice.
2. Wiser as to the particular controversy or enmity that is carried
on against them by their enemies, as to those contests they have with their carnal
enemies about the things of God; for I suppose these enemies here are not only such
as had a private grudge, or carnal quarrels, but upon a public account; they have
more wisdom by God to guide them than their enemies have craft to ruin them.
First, Supposing these enemies to be carnal men (for such are
the enemies of God’s people), they are wiser than their enemies in their general
choice and course of life. To determine this, let us see what is wisdom and what is folly. Saith Solomon, Eccles. vii. 25, ‘I
gave my heart to seek out wisdom, and to know the wickedness of folly, even of foolishness
and madness.’ Wisdom lies in three things—(1.) In fixing a right end; (2.) In the
choice of apt and proper means; (3.) In the accurateness and diligence of our prosecution.
And as to degrees of comparison, he is wiser than another that hath a better end,
a better way, and is more dexterous and vigorous in pursuing the means that he may
accomplish his ends. For instance, if we speak of worldly wisdom, the wisdom of
the world is to fix the world for our scope: ‘He that will be rich,’ saith the apostle,
and accordingly he that busieth himself with such means as will conduce to that
purpose, that wholly gives up himself to worldly pursuits, and that with all his
heart and vigour makes haste to be rich; this is the wisdom of the world: ‘He shall
not be innocent,’ saith Solomon. Then there is heavenly wisdom when we make the
enjoyment of God to be our scope, take the law of God for our rule, and make religion
to be our business, avoiding evils, improving all occasions, sparing no cost nor
trouble to compass such a holy end, that we may come to the enjoyment of the blessed
God; this is spiritual wisdom. Then, among the children of God one is wiser than
another as his intention is more fixed, as his means are more regular, or as his
prosecution is more exact, uniform, and industrious. He that keeps close to his
purpose of glorifying God and enjoying God, and he that understands more of his
rule, he is the wiser man; and he that is more accurate and industrious, and with
greater self-denial doth give himself up to God; as there are some that are more
heavenly, more watchful, more diligent in the spiritual life than others. Well,
then, if wisdom be to be determined by these things, the children of God, that are
taught by the word of God, will be found to be wiser than their enemies and all
carnal men.
1. They are wiser as they have a nobler end, even the great end
for which they were created, which is the enjoyment of God. Surely the higher ends
any man hath, the wiser he is. Now there is none higher than God, for that which
is the chiefest good that should be our utmost end. There is nothing good in itself
and for itself, but only God. When we have God, we need not consider what further
good to get by him, for to get him is enough. To look at anything as good in itself,
without looking further what it is good for, is to put it in the place of God. Of
all other things besides God we may say, What doth it serve for? what use may I
put it to? what am I the better for it? But now, beyond God there is nothing to
be sought; food and raiment, that is for health; and health, that is for service;
and service for the glory of God. Everything riseth higher and higher, till it terminate
in God. Certainly he is a wise man that lives up to the highest end, and makes this
his scope to enjoy God. Well, now, he is a wise man that doth not mind trifles,
but doth promote his proper, necessary, and great interest. This is our proper,
great, and necessary interest, to make God our friend and heaven our portion; beyond
these there is nothing more, for God is the chiefest good. Let me pursue it by another
medium. Certainly a higher end is to be preferred before a subordinate, a general
good before a particular, that which will yield all things, before that which will only yield us a limited or
particular comfort. So he is the wiser man that chooseth God for his portion, for
he that hath God ‘shall inherit all things,’ Rev. xxi. 7; and Mat. vi. 33, ‘Seek
ye first the kingdom of God and his righteousness, and all things shall be added:’
that is a more universal good. Again, a profitable good is to be preferred before
a pleasing. He that prefers a little pleasure before a solid good, you count him
a fool; as Esau, that sold his birthright for a mess of pottage. And to part with
all for a little temporal satisfaction, certainly that is a main folly. In short,
a spiritual good is to be preferred before a corporal. Why? Because a man is more
concerned as a soul than a body; therefore that wisdom that is only ‘earthly, sensual,
devilish,’ as the wisdom is that is not from above, James iii. 15, this is all for
the body or outward man; and he is called a fool that only provideth for his body,
Luke xii. Why a fool? He had provided but for half his self, for the worser and
more brutish part, and for that half but for a little while; therefore, ‘Thou fool,
this night,’ &c. Then an eternal good should be preferred before a temporal. Man,
that lives for ever, must have a happiness that lasts for ever. We live longer in
the other world by far than here, therefore our care should be Tor that. Indeed,
if a man did not live after death, and there were an end of him when he dies, it
were the greatest wisdom to make the best use of his time here, to look no further
than temporal things. Ay! but now to look after the world and neglect things to
come is to be wise for the present, and be fools to all eternity. We cannot count
that wisdom. Again, a necessary good is to be preferred before an arbitrary. Now
‘one thing is necessary,’ Luke x. 42. It is not necessary to be rich, to live in
pleasure, to wallow in delights; within a while we shall not be a penny the better
for these things. It is not necessary to have so great a plenty of worldly accommodations;
it is not necessary to our happiness hereafter, nor to the comfort of our lives
for the present to have so much here. Now, see who is the wiser man, he that looks
no higher than to some subordinate end, or he that fixeth upon the last end? He
that pitcheth upon some limited good, or he that pitcheth upon the most universal
good that will yield him all things? He that pleaseth his fancy with toys, or he
that looketh after a solid benefit? He that taketh care for his body, or he that
minds his soul? He that mindeth that which is accessary or indifferent to his happiness,
or he that mindeth that which is mainly necessary? He that looketh after a perishing
vanity, or he that mindeth eternal happiness? Certainly if there be a God, and this
God can do all things, and our happiness lies in the enjoyment of him, he is the
wisest man that takes God for his portion, and makes it his business to keep in
with him; and so doth a child of God. Thus wisdom is seen in fixing our aim.
2. Wisdom lies in the choice of apt and proper means, and that
is, to take the word for his rule; first God for his portion, then the word for
his rule. To presume of the end, without using the means, is folly; therefore, next
to a good end and scope, there must be a good path. Now, that we might not grope
blindfold, and wander up and down in fond superstitions, God hath given us his word
to instruct us in all things which concern our duty and our danger, and to make
us every way wise to salvation, 2 Tim. iii. 15. If our happiness
lies in the enjoyment of God, it is meet God should appoint the way how we should
come to him. We should have been at a great loss if the Lord had given us grace
to fix upon him as our end, if he had not given us a rule; we would not find out
our way. But now God hath so exactly chalked it out, that ‘a fool shall not err
therein,’ Isa. xxxv. 5; such plain directions as ‘make wise the simple,’ Ps. xix.
7; a plain rule, found out by the wisdom of God, and so stated for all, and peremptorily
commanded to all, that the most simple that will give up themselves to God’s direction
they shall find it. Now who are wise? they that walk in the way of their own hearts,
or they that will take God’s direction in his word? those that will live according
to the counsel of God’s word, or those that will fashion their lives according to
the course of this world, or according to the customs and examples of carnal men
like themselves? Who is wiser? they that will inquire after the mind of God, who
is wisdom itself, and can best judge of wisdom and folly? or they which shape their
course according to the secular wisdom that prevails in the world, and which hath
often failed in its end? Who the wiser man? he that hath taken God’s counsel, and
can never be deceived, or those that walk according to the course of this world,
and find themselves wholly to be deceived? Ps. xlix. 13, ‘This their way is their
folly; yet their posterity approve their sayings.’ They will imitate that folly
which hath been so fatal and so mischievous to others, and think themselves happy.
Many carnal men when they died, they all-to-be-fooled themselves, and lamented it
that they had taken no more care to please God, and walked no more closely with
him; that they had been more busy about worldly things than they had been for their
precious and immortal souls. Therefore surely the children of God are wiser than
their opposites, that give up themselves to the vanity of carnal pursuits.
3. Wisdom lies in a vigorous prosecution of fit means to the best
end, without which all is nothing. It is in vain to be sensible of our end and to
be convinced of our way unless we mind to walk in it. Many carnal men will say that
their happiness lies in the enjoyment of God, that the scriptures are the word of
God, and his directions to attain that happiness; but their folly lies in this,
that they have not a hearty consent to take this word for their rule, and give up
themselves to the directions thereof: Prov. xvii. 16, ‘Wherefore is there a price
in the hand of a fool to get wisdom, seeing he hath no heart to it?’ that is, such
means and such opportunities given them to be happy, but that is a price in the
hands of a fool, his heart hangs off from the way; and therefore here is the great
effect of wisdom, when we do with all our hearts give up ourselves to God, that
he may take his own way with us to make us happy for ever. Wisdom lies in obedience:
Deut. iv. 6, 7, ‘Keep, therefore, and do them; for this is your wisdom,’ &c. The
world will say it is a simple course to be so nice, scrupulous, and precise; but
God tells you it is your wisdom; and they that keep his statutes are a wise and
understanding people. The devil fills us with all kind of prejudices against religion.
To such as love ease, he represents difficulty, and the yoke of Christ to be a tedious
yoke. If they love honour, he tells them of reproaches and disgrace. If they affect
wisdom, he telleth them it is a low doctrine, beneath the sublimity
of their parts and abilities. Now God assureth you this is your wisdom and understanding.
So Job xxviii. 28, ‘And unto man he said, Be hold, the fear of the Lord, that is
wisdom; and to depart from evil is understanding.’ There is an inquiry there in
that chapter where wisdom is to be found; and it is resolved that it is nowhere
to be found but in a strict obedience; not in the knowledge of the secrets of nature,
not in the crafts and policies of the world, not in the plots and contrivances of
the wicked, not in dexterity to get wealth, but in keeping God’s commandments with
all preciseness and care. Briefly, this dexterous and effectual prosecution of the
means which lead to our end lies in three things, and so accordingly we may know
wisdom: all these are called wisdom in scripture.
[1.] In diligence and constant labour in the spiritual life. When
a man makes religion his work, then he is a wise man, true to his end. There are
a company of notional fools in the world that make religion their talk but do not
make it their work, that can talk at as high a rate as others; they have a naked
approbation of the things of God, but do not lie under the power and dominion of
them: Eccles. x. 2, ‘A wise man’s heart is at his right hand.’ A speech which seems
to be contrary to the natural posture of the heart in the body, for the heart both
of the one and the other is towards his left, but a wise man’s heart is at his right
hand. The right hand is that which is ready for action, so a wise man is ready and
prepared to obey every good work. When men are diligent, serious, and hard at work
for God, ‘working out their salvation with fear and trembling,’ then are they thoroughly
wise.
[2.] It lies in circumspection and watchfulness, when we are very
heedful lest we be turned out of the way, and that we do not anything that is contrary
to the will of God; therefore it is said, Eph. v. 15, ‘See that you walk circumspectly,
not as fools, but as wise.’ When is a man a fool and when a wise man? When we are
careful in all things to practise according to our light, to walk exactly according
to the rules of God’s word; these are the only true wise, whatever the world thinks
of them. The more circumspect men are the more the world counts them fools, crazy
brains, and judge it to be a fond scrupulosity to expose themselves to scorning
and trouble, for that which they call a nicety; but the less circumspect, the more
foolish; and the more wary and more desirous to see God’s word, this is wisdom.
That is the reason why it is said, ‘The fear of the Lord prolongeth days,’ Prov.
x. 27. When men once come to stand in awe of God, when they are afraid to do anything
that may displease God, and look for a warrant and rule, and desire to know the
mind of God in every action, these are wise men.
[3.] This wisdom lies in self-denial, or being at some cost or
charge to compass our end. A godly man knows his end will recompense him sufficiently
at last, the enjoyment of God will pay for all. It is a part of folly, not wisdom,
to have great aims and designs, and loath to be at charges. He that will not be
at the cost will never bring any weighty matter to pass. So he is called a wise
merchant that sold all for the pearl of price, Mat. xiii. 46. Surely heaven is worth
something; therefore, if you are called to despise the delights of the flesh, the
honours of the world, to part with them, to be dead to temporal interests,
it seems the greatest folly in the world, but indeed it is the truest wisdom. Saith
Lactantius, Usually wisdom dwells at the sign of folly. Why? Because all wisdom
puts men upon some self-denial. Carnal men count it folly for a man to be dead to
his conveniences and worldly concernments, and that upon the pursuit of invisible
things that lie in another world: but this indeed is the greatest wisdom. There
is no wisdom without some self-denial. Carnal men have a self-denial, a cursed one;
none deny themselves so much as they; they part with heaven, Christ, peace, and
serenity of conscience, all the hopes, all the comforts of the Spirit, merely to
please the flesh and gratify their interest in the world; all is to compass the
pleasure, profits, and honours of the world, and so to dig for iron with mattocks
of gold, waste precious things to compass them that are vile and contemptible.
Well, then, let us see who are wise, they that are working out
their salvation, or those that are pleasing the flesh? they that are wary and circumspect,
and loath to break with God, or those that run blindfold upon the greatest dangers,
and go ‘like an ox to the slaughter, or as a fool to the correction of the stocks’? Prov. vii. 22. Who are wise? those that sell all for the pearl of price, or those
that part with their birthright, all their hopes in God, and present sense of his
love, for a little temporal convenience?
Thus I have proved the first thing, namely, that the children
of God are wiser than their enemies as to their general choice.
THE END OF VOL. VII.
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