Evangelical Sacrifices, Text 11
THE SWORD OF THE WICKED.
PSAL. 42. 10.
As with a Sword in my bones, mine enemies reproach me: while they say unto me daily, where is thy GOD?
THE Psalmes are (as it were) the Anatomy of a holy man: they lay the inside of a true devout man outward, even to the view of others.
If the Scripture be compared to a body, the Psalmes may well bee the heart, they are so full of sweet and holy affections, and passions. In other portions of Scripture, God speakes to us in the Psalmes, holy men, especially David (who was the pen-man of most of them) speakes to God, wherein we have the passages of a broken humble soule to God. Among the rest, in this Psalme, David layes open varietie of passions. His condition at this time was such, as that he was an exiled man, from his owne house, and his owne friends, and which grieved him worst of all, from the Tabernacle, the house of God. It was upon the occasion of Saules persecution, or of Absaloms his sonne: but I take it rather of Sauls that hunted him as a partrich in the wildernes. Hereupon you have a discovery, how this holy man of God stood affected with this case and condition of his. First hee layes open his griefe, his griefe ariseth from his desire: hee that loves most, and desireth most, he alwayes grieves most: and all other affections have their scantling from love, which is the first borne affection of the soule. Therefore before he layes, out his griefe, he sets out his desire to the house of God: the want whereof grieved him most of all. As the Hart panteth after the water brooks; so panteth my soule after thee Oh God. As the chased Hart panteth after water, so the soule thirsteth for God, for the living God, …h when shall I come and appeare before God.
Then after his desire, he layes forth his grief, My teares have bin my meat day and night, while they continually say unto me, where is thy God? Grievances never come alone, but as Iobs Messengers, they come one after another, even to Gods Children, when he is disposed to correct them, they are multiplyed: therefore here is not only a griefe of want, that he was debarred of those sweet comforts which hee had before in the Tabernacle, but here is likewise a griefe from the reproach of his enemies, that tooke occasion from his disconsolate estate, to upbraid him, Where is thy God? My teares have bin my meat day and night, while they continually say unto me, where is thy God? He dissolves the cloude of his griefe, into the showr of teares: my teares have bin my meat. They were so plentifull, that they did feed his soule as it were.
Then he sets downe another ground of his grief, from the remembrance of his former happinesse: as usually that doth make the griefe raw, and more sensible: for f…ix miser, maxime miser, he that hath binne happy in former time, and now is miserable, is most miserable of all, because his former happinesse makes him most sensible: therefore of all men in hel, the torment of great men is most, because they had most sence of comfort in this world: mighty men shall be mightily tormented, that is all the privilege they shall have in hell. Therefore to aggravate his griefe, oh (saith he) when I remember what comfort I had formerly in the house of God, I poure out my soule. It was not enough that he poured out his teares, or words, but I po…re out my soule, for in former times, I went with the multitude to the house of duplicate page duplicate page God, and lead a goodly traine to the house of God. The picture of a good Magistrate, and a good master of a family, hee goes not alone to the house of God, but hee leads his traine, he is attended on by his servants. David went not alone into the house of God, but with the multitude, with the voyce of them that kept holiday. Well, hee had griefe enough, his heart was full of griefe. Now in the next verse he takes Verse 5.up his soule, and expostulates with himselfe, why are thou so sad oh my soule, and why are thou disquieted in me? hope thou in God, for I shall yet praise him for the helpe of his countenance. So you see here, he is not so flat in his griefe, that he gives over-long way to it, but hee even fals a chiding of his soule: why art thou cast downe oh my soule, why art thou disquieted within me? oh! but yet griefe will not be so stilled: affliction is not quelled at the first, nor griefe stilled and stayed at the first, therefore it gathers upon him againe in the next verse, Oh my God, my soule is cast downe within me, when I remember thee from the Land of Iordan, and of the Hermonites, from the hill Missar: When I remember thee from these places, my soule is cast downe againe, and my afflictions are multiplyed. Though he had fallenout with his soule, before, for his impatience. One deepe cals to another, deepe cals upon deepe at the noyse of the water-spouts. Hee compares afflictions to water spouts, as it is in scripture, All thy waves and billowes have gone over me; even as one deepe cals to another, so one affliction cals to another. Then when hee had given a little way again to his griefe, and complained to God, he takes up his soule another time: yet (saith he) the Lord will command his loving kindnesse in the day time, and in the night, his song shall be with me, and I will pray to the God of my life. He presents to himselfe the goodnesse of God, to comfort his soule. And he presents to him in the next verse, his owne resolution. I will say to God (for the time to come) my rocke, why hast thou forgotten me? and why goe I mourning, for the oppression of the enemy? So here he stayes his soule once againe: he presents to his soule the loving kindnesse of God, with renewing his resolution to seeke God: an effectuall way to stay the soule, by considering Gods love, and mercy, and by renewing our resolutions and purposes, to cleave to God. I will say to God, my rocke, why hast thou forgotten me?
I but here is a third assault of griefe again: for there is a spring of corruption in us, and such a principle in us, as will yield murmurings, and discontent againe and againe: therefore in the verse I have read to you, he comes againe to complaine, As with a sword in my bones mine enemies reproach me, while they say unto me daily, where is thy God. He had complained once of this before, but it had a fresh working with his thoughts againe. As with a sword in my bones &c. Hereupon, he is forced the third time to expostulate, and to fall out with his soule: Why art thou cast downe oh my soule, and why are thou disquieted? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God. He comes to his former remedy, he had stilled his griefe once before with the same meditation, and upbraiding of his owne soule, and chiding himselfe: but he comes to it here as a probatum est, as a tryed remedy, he takes up his soule very short, Why art thou so cast downe oh my soule, Why art thou disquieted within me? You see how Davids passions here are interlaced with comforts, and his comforts with passions, til at last he gets the victory of his owne heart. Beloved, neither sin, nor griefe for sin are stilled, and quieted at the first. You have some short spirited Christians, if all be not quiet at the first, all is lost with them: but it is not so with a true Christian soule, with the best soule living; it was not so with David, when hee was in distemper, he checks himselfe: the distemper was not yet stilled, he checks himselfe againe, then the distemper breaks out againe, then he checks himselfe againe, and all little enough to bring his soule to a holy, blessed, quiet temper, to that blessed tranquillity & rest that the soule should be in, before it can enjoy its owne happinesse, and enjoy sweet communion with God. As you see in Physick; perhaps one Purge will not carry away the peccant humour, then a second must be added; perhaps that will not doe it, then there must be a third: so when the soule hath beene once checked, perhaps it wil not doe, we must fall to it againe, goe to God againe: And then it may be there will be breaking out of the griefe and maladie againe; wee must to it againe, and never give over; that is the right temper of a Christian.
Before I come to the words, observe in generall this; That a living soule, the soule that is alive in grace, that hath the life of grace quickning it, is most sensible of all, in the want of spirituall meanes: As here, the griefe of griefes was (which he begins with) that he was banished from the Tabernacle.
What shall we thinke therefore of those that excommunicate themselves from Gods assembly, where there is the Father, Sonne, and Holy-Ghost, all the Trinitie dispensing their bountie, and where the prayers of Gods people meet together in one (as it were) and bind God? What shall wee thinke of them that preferre their private devotions (as they say) before Gods assemblies? Surely, they are not of Davids minde; and it is a shrewd argument, that they never had the life of grace in them yet: for where life is, there will be hunger and thirst; Acrius urgent quae ad naturam. It is a true Aphorisme, Those things presse upon Nature hardest, that touch upon the necessities of Nature, rather then those that touch upon delight, We can want delights, but necessities of Nature we cannot; therefore hunger and thirst they are such passions as will not be quiet: delicacies and novelties the soule of a hungry man can be content to want, but not spirituall food for the soule. We see how famine wrought upon the Patriarchs, it made them goe downe into Egypt for food. I note it only by the way, that men may know how to judge of themselves, when they can very well be content, without a blessed supply of holy meanes. Holy David, when the meanes was but darke and obscure, when the Canon was not enlarged, when all was in types and clouds; yet hee felt that comfort in the Tabernacle, and in the Ordinances of God, that he could not endure the want of them: but as the Hart brayeth after the Water-brookes, so his soule panted after God. But to come to the words themselves. As with a sword in my bones, mine enemies reproach me, when they say unto me dayly, Where is thy God?
Here are two things considerable in the words.
The carriage, and disposition, and expression of others to David.
And Davids affection towards it, how he was disposed towards it, how he did beare it.
For their disposition, they were enemies, mine enemies, &c.
The expression of it, They reproach me.
The specialty of that expression, how they reproached him, they said unto him, Where is thy God? They doe reproach him in his religion.
The aggravation of that specialty is, they say, openly to his face, they goe not behind my backe, they esteeme so slightly of me, they say it to my face. And continually too, they are never weary, they say daily, where is thy God? They are enemies, they reproach, they reproach in this, where is thy God? and they doe it impudently, and dayly.
How doth David entertaine this usage? how doth he carry himselfe all this while? he must needs bee sensible of it, and therefore hee expresseth it in most significant words. Oh saith he, these things were as a sword in my bones. There be diverse readings of the words: but we will take them as they are laid downe, being very well, as with a sword in my bones, (or as it is in the margine, As killing in my bones) mine enemies reproach me. It was as killing to him, it did goe to his heart, it cut him to the quicke. As a sword is to the body, and bones, so are their words to my soule: I cannot endure it, it is death to me. It is a most emphaticall manner of expressing, the enemies disposition and carriage. Thus you have the words unfolded. I will but touch some particulars, those that I thinke most needfull for us to take notice of, I will dwell more upon. Mine enemies (saith hee) reproach me. Mine enemies.
There hath beene contrary seedes from the beginning of the World; and will bee while Satan is in the world, till he be cast into the burning Lake, and be there in perpetuall Chaines adjudged to torment, he will ray se up men alway that shall be of his side. And as long as that grand enemy is, and as long as men are that will be subject to his goverment (as alway there will be) he will have a great faction in the world. And by reason that he hath a partie in us, the flesh, he will have the greatest partie in the world: the most goe the broad way: so that, Gods children (even David himselfe) shall not want enemies.
Mine enemies. It is strange that he should have enemies, that was so harmelesse a man; that when they were sick, and distressed, he prayed for them, and put on sack-cloath for them, as it is Psal. 41. This compassionate sweete natured Psal. 41.man, yet notwithstanding you see he had enemies: and enemies that would discover themselves to reproach him, and that bitterly, in the bitterest manner, they reproach him in his religion. It is a large point, if I should give my selfe libertie in it: I doe but touch it.
That we may be armed by this observation, against the scandall of opposition, that if we meete with enemies in the world, we should not be much offended at it: grieve we may; but wonder we need not. Was there ever any that did more good then our Saviour Christ? He went about doing good: He did never a miracle that was harmefull, but onelyonly of the Swine that were drowned in the Sea, and that was their owne fault; but he went about doing all the good he could: yet notwithstanding we see what malicious opposites he had, that that is true of the head must be true in the members. Therefore we should reioyce in our conformitie to Christ: if it be in a good cause that we find enemies, and opposition, O, imperator &c. Saith he, O, the Emperour is become a Christian; is was a blessed time: oh! but the Devill is not made a Christian yet, and he will never be made good: for he is in termino (as we say) he is in his bounds, his nature is immoveable; he is in Hell in regard of his estate, though he be loose to doe mischiefe: now untill the Devill be good; Gods Children shall never want enemies; and he will never be good. Therefore, though there were good Kings, and good Governours, over all the world: yet good men shall never want enemies as long as the Devill is alive, as long as he hath any thing to dee in the world. Enemies therefore we must looke for, and such enemies as will not conceale their malice neither: for that were something, if they would suffer their malice to boyle, and concoct in their owne hearts, but that will not be, but out of the abundance of the heart the mouth will speake: where there is a bad treasurie, there will be a bad vent: therefore we see here, they reproach him; mine enemies. duplicate page duplicate page Reproach me.
It is the proper expression of malice, reproach; and it is that that the nature of man can least indure of all. The nature of man can indure an outward wrong, a losse or a crosse, but a reproach, especially if it be a scornfull reproach, the nature of man is most impatient of. For, there is no man, but he thinks himselfe worthy of some respect: Now a reproachfull scorne shewes a disrespect, and when the nature of man sees it selfe disrespected it growes to tearmes of impatience. There is not the meanest man living but he thinkes himselfe worthy of some regard. Therefore I cannot blame David, even out of the principle of nature, to be affected here when they reproached him, and gave him vile termes: Mine enemies reproach me. Their tongues were tipt from Hell, and they did but utter that that was in their hearts. If the tongues of wicked men, as St. Iames saith, be a a world of mischeife, what is the whole man? What is the heart, and tongue, and life, and all of wicked men?
Now this reproach of wicked men, it is a grievous persecution: as Ishmael persecuted Isaak in that manner, as it is Gal. 4. taken out of the Gal. 4.storie in Genesis. I will not enter into the common place of reproach; it is but taken by the by here.
OnelyOnly by the way, let it be a support to us: if we be reproachfully used in the world; let us not be much cast downe: it is no credit for a man to doe that that the Devill and his instruments doe; nor it is no discredit for us to suffer that that David suffered. Let this satisfie thee, there is not the vilest man living but hath this weapon to serve the Devill with, a reproachfull tongue: he that sits upon the Ale bench, that …akes in the Channell, the basest wretch in the world hath a tongue to serve the Devill with in reproaches. It is no credit for them to doe that that the vilest person in the world can doe; …and it is no shame for thee to suffer, that that the best man that ever lived did suffer. So much for that; mine enemies reproach me.
But what is the specialtie of this reproach? (to come to that more particularly) They say unto me? Where is thy God?
They touch him in his Religion. They saw him persecuted by Saul, scorned by Sauls courtiers; they see him driven up and downe, as a Partridge in the Wildernesse: they saw him banished from the Sanctuarie, destitute of friends; they saw him in this disconsolate estate, and they judge by sence and appearance, that they thought he was a man that God regarded not at all, therefore say they, where is thy God?
Gods children are impatient as farre as they are men, of reproaches, but so farre as they are Christian men, they are impatient of reproaches in Religion, where is now thy God? They were not such desperate Atheists as to thinke there was no God, to call in question whether there were a God or no, (though indeed they were little better:) but they rather reproach, and upbraid him with his singularity; where is thy God? You are one of Gods darlings, you are one that thought no body served God but you, you are one that will goe alone, your God.
So this is an ordinary reproach, an ordinary part for wicked men, to cast at the best people, especially when they are in miserie: what is become of your profession now? what is become of your forwardnesse, and strictnesse now? what is become of your much reading, and hearing now? and your doing such things now? what is become of your God that you bragged so of, and thought your selves so happie in, as if he had beene no bodies God but yours? We may learn hence the disposition of wicked men; it is a character of a poysonfull cursed disposition to upbraid a man with his Religion.
But what is the scope? The scope is worse then the words, where is thy God? The scope is to shake his faith, and his confidence in God: and this is that that touched him so neerly, while they upbraided him, where is thy God? Indeed they had some probability and shew of truth; for now God seemed opposite to him, when he was banished from his house, from that blessed communion with him that he had. Their purpose was therefore to shake his faith, and affiance in God, and herein they shewed themselves right the Children of the Devill, whose scope is to shake the faith, and affiance of Gods people, in all his temptations, and by his instruments. For the Devill knowes well enough, that as long as God, and the soule joyne together, it is in vaine to trouble any man? therefore he labours to put jealousies to accuse God to man, and man to God. He knowes there is nothing in the world can stand against God; as long as we make God our confidence, all his enterprises are in vaine, his scope is therefore to shake our affiance in God, where is thy God? So he dealt with the head of the Church, our blessed Saviour himselfe, when he came to tempt him, If thou be the Sonne of God, command these stones to be made bread; he comes with an If, he laboured to shake him in his Sonneship. The Devill since he was divided from God himselfe eternally, is become a spirit of division, he labors to divide the Sonne from the Father, he labors to divide even God the Father from his owne Sonne: If thou be the Sonne of God. So he labors to sever Christians from their head Christ, subjects from their Princes, and Princes from their subjects, friends from friends, and one from another: he is a spirit of division, where is thy God? There was his scope, to breed division, if he could, betweene his heart and God, that he might call God into jealousie, as if he had not regarded him: thou hast taken a great deale of paines in serving thy God, thou seest how he regards thee now, where is thy God?
We should labour to make this use of it, to counter-worke Satan; to strengthen that most of all, that the Devill labours to shake most of all: shall the Devill labour to shake our faith, and affiance in God above all other things, and shall we not labour to strengthen that? Above all things, let us looke to our head; as the Serpent winds about, and keepes his head. Keepe faith, and keepe all: if faith be safe, all is safe, let us strengthen that, and strengthen all; weaken that, and we weaken all. What cares Satan for other sins that we fall into? he aymes at our assurance, that we may doubt of Gods love, whom we have beene so bold as to sinne against: that is it he aymes at, to make weake faith in the particular acts of sinne we commit. He knowes that sinne naturally breeds doubts, as flesh breed wormes: where sinne is, if it be in never such a little degree, he knowes it will breed doubt…, and perplexities, and where they are, he hath that he would have; he labors to hinder that sweet communion that should be betweene the soule, and God: where is now thy God? You see wicked men, are the children of the Devill right in this.
Againe, they instance here in matter of Religion against him. You see how readie wicked, and divelish minded men are, to tread over the hedge where it is lowest; as the proverbe is, to adde affliction to affliction, especially in that that may touch a man nearest: they could not touch him nearer then in this, Where is thy God. They knew it well enough, where is now your Religion: this they thought would anger him to the heart: here is a devilish disposition: you have a terrible Psalme for it, Psalme 109. of those that ad affliction to the afflicted, Psal. 109.They are cursed persons. This is the disposition of wicked men, they have nomercy, malice we say is unsatiable. One would thinke that our Saviour Christ, when he was upon the Crosse, racked there in all his parts, a man exposed to so much misery and scorne as he was, that they should have had pitty upon him; but upon the Crosse, they reproached him, Aha, hee saved others, himselfe be cannot save; let him come from the Crosse, and we will believe in him. What abitter Sarchasme was this, that came from hekl it selfe. Nay when he was dead, one would have thought their maliee should have beene buried with his body. Malice is ordinarily among men living, not the dead, but when he was dead, This Impostor said &c. They laboured to bury his good name, that nothing tending to his honour might remaine of him. Indeed it is the nature of malice to wish the not being of the thing it maliceth; no, not the name. Let his name perish from the earth. It was extremity of malice to worke upon this disadvantage: when they see him thus afflicted, to vex him with that he was most affected with, where is thy God.
Therefore let those that feele, and feed that divellish disposition in themselves, to insult over Gods people, especially in matters of Religion to vexe them; and when there is a wound already, to make the affliction greater, to adde affliction to affliction, let them iudge of what disposition they are. They say unto me.
You see here another circumstance, They say unto mee. They are so impudent, that they are not affraid to reproach him to his face, they say to him, as if they would stand to their reproach. This is one circumstance of aggravation: indeed malice is very impudent, when it is come to the extremity, I onelyonly observe it, that if we meet with such insolencie of malice, not to be discouraged, it hath bin thus before, and thus it will be to the end of the world.
And then they are not wearied, their malice is unwearied; they say to mee. Daily.
Day by day, their malice is fed with a spring, with a malicious heart. A malicious heart, and a slanderous tongue alway goe well together. The Divell that was the first grand slanderer, hath communion with a malicious heart, and he foments malice, and cherisheth that malicious poysonfull disposition: and a malicious disposition, never wants malicious words. As one saith, of anger, and furie, it ministreth weapons; so we may say of malice, and hatred, it ministreth words alway, a malicious heart will never want words. They say to me, daily, these are but circumstances, but yet they are somewhat considerable: for they tend to the aggravation of the disconsolate estate of this holie man; that he should meet with such wretched men, that had no pittie at all on him, but say to him dayly, Where is now thy God?
You see then from hence, that God is a God (as the Prophet saith) oft times hiding himselfe, that God vayles himselfe oft times to his children. Not onelyonly from the eyes of wicked men, that they thinke godly men deserted of God: but sometimes from the very sence, and feeling of Gods children themselves, they are in such desertions, that they are faine to complaine that God hath hid himselfe, and is as a stranger to them. This is the state of Gods children in this world; though God love them dearely, as the apple of his eye, and as the signet on his hand: yet notwithstanding his carriage to them is oft times so strange, that those that looke upon their estate in this world, thinke they are men (as it were) for lorne, and destitute of God. And this estate must needs be.
Because of necessitie, there must be a conformitie betweene us, and our Saviour, it was so with our Saviour, my God, my God, why hast thou forsaken me? God was never nearer him in all his life then then; and yet he cryes out; my God, my God, why hast thou forsaken me? And as he spake, so the rest thought of him, as if he had beene a man forsaken; and so here they say to this holy man, where is thy God?
Therefore let us lay up this likewise for the strengthening of our faith in the like case, that we be not overmuch discouraged, if God hide himselfe: if others thinke our estates miserable, and our selves thinke our selves so, it is no strange matter; it was thus with David, he was so neglected of God, that they thought God had cleane forsaken him, where is thy God?
Our life is now hid with Christ, as the Apostle saith, Colos. 3. We have a blessed, and glorious life, but it is hid in our head. Even as in winter Colos. 3.time, the trees have a life, but it is hid in the Simile.roote; so a Christian hath a blessed condition at all times, but his glory and happinesse is hid in his head; and there is a cloud betweene him, and his happinesse:
Therefore let us support our selves with this in all times: was God gone from David indeed, when they said, Where is thy God? Oh, no, God was as neare David now as ever he was, nay rather nearer. God was never nearer Moses then when he was sprawling upon the water in that Arke they had made for him. He was never nearer Daniel, then when he was in the Lyons Den; God came betweene the Lyons teeth, and Daniel; and as I said, he was never nearer our Saviour then when he was on the Crosse. And he was never nearer to David, then when they said, where is thy God? When trouble is neare, God is never farre off; that is an argument to make God neare, Lord be not farre off, for trouble is neare. And extremitie, and danger, and trouble, it is Gods best opportunitie to be with his children, how ever he doe not helpe for the present oft times. Where is thy God?
David might rather have said to them, where are your eyes? where is your sight? for God is not only in heaven, but in me. Though David was shut from the Sanctuary; yet Davids soule was a sanctuary for God: for God is not tyed to a sanctuary made with hands. God hath two Sanctuaries, he hath two heavens: the heaven of heavens, and a broken spirit, God dwelt in David as in his Temple. God was with David and in him; and he was never more with him, nor never more in him, then in his greatest afflictions: they wanted eyes, he wanted not God. Though sometimes God hide himselfe, not onelyonly from the world, but from his owne children, yet he is there, howsoever their sorrow is such, that it dims their sight, as we see in Hagar, so that they cannot see him for the present: he sometimes lookes in their face, as we see Mary, she could not see Christ distinctly, but thought duplicate page duplicate page him to be the Gardiner. There is a kind of concealement a while in heavenly wisedome, yet notwithstanding, God is with his children alwayes, and they know it by faith, though not by feeling alwayes. As we know what Iacoh said, God was in this place, and I was not aware; when he slept upon the stone, and had that heavenly vision. So it is with Gods people in their trouble, God is with his Church, and children, and wicked men are not aware of it: Christ is in them, and they are not aware of it. Christ was in the Saints, when Saul persecuted them, and Paul was not aware of it: Saul, Saul, why persecutest thou me? who art thou Lord? saith he; alas, he dreamed not of Christ. How ever wicked men of the world thinke, yet God is neare his owne children, in the most disconsolate condition that can be. It is (when they say, where is thy God?) as if a man should aske what is become of the Moone, betweene the old, and the new, when the darke side is towards us? when we see no Moone at all for a time, till the new come: The Moone is neare, and more enlightned with the Sunne then, then at other times, and is nearer to him. So in affictions, how ever, the darke side of Gods children be toward the world that they cannot see them: yet their light side is towards God, God shines upon them, and enlightens them more then, at that time with solid comfort that keepes them from sinking, then at other times: therefore it was an ignorant question of them to aske, where is thy God? It shewed they were Ignorant of the passages of Gods dealing with his children, as indeed none are greater Atheists then your scoffers. Where is thy God? As if God had beene onelyonly a God of observation, to be observed outwardly in all his passages toward his children, whereas, as I said, he is a God hiding himselfe oft times; and he shewes himselfe in contrary conditions most of all, most comfortably: his worke is by contraries. But these carnall men were Ignorant of the mysteries of Religion, and the mysteries of Divine providence towards Gods children: therefore their question savours of their disposition, where is now thy God? Thus briefely I have gone over their disposition, and carriage towards the holy man David. That they were enemies, of hostile nature, and disposition, & they reproached him, and dayly, and that in his Religion, where is thy God?
I beseech you let us look to it in time, that it may not be truly said to us, by way of upbraiding, where is now thy God? God may be strange to us indeed, let us so carry our selves, as that God may owne us in the worst times. If they had said this truly: how grievous had it beene to David? but it was more malice then truth. For David found experience of God; he might rather have upbraided them, where is your God? and there is no wicked man, but a man may in h…s greatest extremity upbraid him, and that in truth, where is your God? your riches, honour, and estate? where is all this that you supproted your selfe with, and bore your selfe so big on, that you despised all others? what is become of all now? A man cannot stand in a thing that stands not it selfe. A man cannot build upon that that hath no good foundation: Now all men that are not truly religious, they have some Idoll or other that will deceive them: therefore a man may truly say to them, that which they falsly, and maliciously say to Gods people, where is your God?
So much for their disposition, and carriage. Now how stands David affected with this? that is the second part. At with a sword in my bones.
It was as a sword to his bones. Now that that toucheth the bones is the most exquisite griefe. That that we call the griefe of the teeth, you see what an exquisite griefe, it is, in that little member; when the bones are cut or touched, it is a most exquisite griefe: As with a sword in my bones, my enemies reproach me. What was the matter that this reproach, where is thy God? touched him so to the quick? what was the cause!
The causes were diverse?
First of all concerning God: for when they said to him, Where is thy God?
First, it tended to the reproach of God, as if God were so fickle a friend, as to desert his best friends in the time of misery; this touched upon God, by way of disparagement, therefore it must needs touch David, who was Gods friend.
Then againe it touched God in another thing, in his manner of providence; as if he had beene a God of the Hills, and not of the Vallies, as if he had been a God for one time, and not for another, where is now thy God? what is become of him?
Againe in the third place, it touched upon him in this, as if he had favoured them (being cursed form all hypocrites) more then David: as if he had favoured their form all, hypocriticall, base, dead courses, that were most abominable to God… for these persecutors were Sauls courtiers, and other enemies; wicked men, they thought to justifie their owne wayes by this reproach. You see we are as good as you: God respects us, wee fall not into such miseries, wee have recourse to Saul, though he have cast out you, and others &c. So it tended to Gods reproach in that; as if God had justified their course: as if they had been dearer to him, that were most abominable.
And this is to make an Idoll of God, to make God justifie those courses that he most abhors; as it is in Psal. 50. Thou thoughtest I was like unto thee. Because God lets a wicked man alone, thou thoughtest that I was a companion for thee, and would take thee by the hand, whereas God will not doe so.
In these three respects especially, God was wronged, when they said, where is thy God? As if thee had n… beene a true and faithfull friend to his Children. And besides, as if hee had not a providence over his children in the worst condition. As if he had allowed, and liked of the base carriage and condition, and profession of these wretched men, as well as of Davids: where is now thy God? you see God respects us, as well as you; but there was no such matter, he respected David more then a thousand of them.
Againe, this touched upon religion it selfe, this reproach, where is now thy God? where is your goodly profession? as if it were in vaine to serve God; a horrible reproach to religion. It is not in vaine altogether to serve the Devill, he bestowes somewhat upon his servants: this was a base thought, to think that God would do no good to them that serve him, that is the fountaine of all good, that doth good to his enemies, that suffers his Sun to shine upon his enemies: for him to desert his friends, for a man to be truly religious, and to get nothing by it; this tended to the reproach of religion, and through Davids sides they strike at God, and religion, as if it were in vaine to serve God, as they said in Malachies time. And indeed this is in the hearts of men now a dayes, if they see a man that makes care and conscience of his wayes under a cloud, or that he doth not so prosper in the world as others doe: they begin to have weake concei…s of the profession of religion, as if that were the cause, as if there were nothing gotten by serving of God: but we may be loose professors, and goe in …bertine course and please God as well as others. This is a great griefe to Gods children; they know well enough it is not invain to serve God, God is not a barren wildernesse to those that serve him: they are not barren ground that are carefull in his service: so you see upon what ground he was thus affected, because God and Religion was touched in it.
Take away a godly mans religion, and his God whom he serves in Religion, you take away his life: touch him in that, you touch him in his best free-hold: Therefore when these malicious enemies say, Where is thy God? they could not more touch David then so. Prophane men of the world, come and tell them of Religion, and such things, alas they turne it off with scorne; for they would have the world know, that they are not very religious: they never speake of God and of religion, but in scorne, or by way of discourse: but a man that is religious to purpose, and makes it his trade, makes it that whereby hee hopes to bee saved; hee takes to heart any thing that is spoken against Religion: their words are as a sword in his bones, while they say unto him, where is thy God? It is better to bee distempered, then not to be moved, when God and Religion are touched. The Holy-Ghost that appeared in the shape of a Dove, appeared at another time in fiery tongues, to shew that the meeke spirit of God, is zealous other whiles in his children. This was another reason he was thus affected.
And thirdly in this reproach of theirs, thus violent, Where is now thy God? here was a damping of the spirits of all good men in those times, that should heare of this reproach. Words affect strangely; they have a strange force with men, especially in weake fancies, that are not grounded in their judgement and faith. The spies made a shrewd oration, and brought an ill report on the Land: oh! it is a land that devours the inhabitants. It was a speech discomfortable, and it wrought so, that it made them all murmur, and be discouraged. It is not to be thought what mischiefe comes from speech, cunningly handled. This malitious speech, Where is thy God? and what is become of all thy devotion at the Tabernacle, that thou didst frequent so, and drewest others, a great trayne with thee, what is become of all now? When weake men, that had the beginnings of goodnesse in them, should see a man reproached for this: questionlesse it would dampe the beginnings of goodnesse: oh would not this goe to the heart of David, to see insolent men to quench good things in good men with reproaches. Well, wee see what reason the holy man David had to bee so sensible of this reproach, for they said unto him daily, where is thy God?
Now therefore to make some use of it to our selves: let us enter into our owne soules, and examine with what spirits, and feeling wee heare God reproached, and religion reproached and hindred, and disgraced any kind of way: if we be not sensible of this, and sensible to the quick, we may suspect wee are not of Davids spirit, that was a man after Gods owne heart: It was a cutting of his bones, when they came to disparage his Religion, and profession, and to touch him in that. Shall a man see men forsake Religion, and goe backeward, and desert the cause of God, and see it oppressed, and not be affected with all thi… certainly he hath a dead soule. That which hath no griefe, when there is cause of griefe, certainely it is to be accounted but as dead flesh. That heart is but dead flesh, that is not touched with the sence of religion.
And to come a little nearer to our times, when we can heare of the estate of the Church abroad, the poore Church in the Palatinate, in Bohemia, and those places: you see how like a canker, superstition is growne up amongst them: when wee heare of these things, and are not affected, and doe not send up a figh to God, it is a signe wee have hollow and dead hearts. No question but if wee were there among those malignant spirits that are there, their speeches are daily such, as these wicked mens were to David, what is become of your reformation? what is become of your new Religion? where is that now I pray? You that doe upbraid us with Idolatry, what is become of your Religion? no question but they have these …casmes and … speeches dayly, and those that have the spirit of God, they are grieved to the heart. If wee have the spirit of God and of Christ in our breasts, and any thing of the spirit of David, and of holy men, we will grieve at this.
The Apostle St. Paul, when Ely…as laboured to stop, when one was to be converted, hee breakes out, Then childe of the Devill, and enemy of all good, why dost thou not cease to pervert the right wayes of God? A man that is not fired in this case, hath nothing at all in him, when we see-wicked men goe about to pervert Religion, and overturne all, and we are not stirred at it, it is an ill signe.
Let us therefore take a tryall of our selves, how we stand affected in case of Religion: He that hath no zeale in him, hath no love: by an Antiperistasis, a opposition of the contrary, encreaseth the contrary: if a man have any goodnesse, if it bee environed with opposition, it will intend the goodnesse and encrease it. Lot shewed his goodnesse in Sodome the more, because of the wickednesse of the Sodomites, when a man is in vile company, and heares Religion disgraced, and good persons scoffed at, and will not have a word to justifie good causes, and good persons, hee hath no life at all of Religion; for if hee had, he would then have more Religion then ordinary, the contrary would then intend, and encrease the contrary. There was a blessed mixture of many affections in this griefe of the holy man David, when hee said, their words were as a sword in his bones. There was great griefe, not onelyonly for himselfe, as a man being sensible of reproaches: for men are men, and not out of corrupt nature, but out of the principles of nature, they are sensible of reproaches: here was griefe in respect of God, and in respect of himselfe: and here was the love of God, and the love of Religion in this grief. Here was zeale in this, and a sweet mixture of blessed affections, a sweet temper in this, when hee saith, their words were as a sword in my bones.
Let us make a use of tryall; bring our selves to this patterne, and thinke if wee doe come short of this, then wee come short of that that should bee in us. But especially let us consider with what hearts wee entertaine those dolefull and sad reports of forraine Churches, and with what consideration, and view, wee looke upon the present estate of the Church, whether we be glad or no. There are many false spirits, that either are not affected at all, or else they are inwardly glad of it: they are of the same disposition, that those cursed Edomites were of, Psalme 137. Downe with it, downe with it, even unto the ground: I hope that there are but few such amongst us here, therefore I will not presse that: But if wee bee dead-hearted, and are not affected with the cause of the Church, let us suspect our selves, and thinke all is not well; The fire from Heaven is not kindled in our hearts, our hearts are not yet the Altar, where God hath kindled that heavenly fire, if we can heare Religion disgraced, and good causes goe backward, and not be affected. Curse yee Meroz: why? because they went not out to helpe the Lord. If those bee cursed that doe not helpe, as they can by their prayers, then surely they are cursed that are dead-hearted, that are not affected at all; that joyne with the persecutors,, that cry downe with it even to the ground, & say Aha, so we would have it. If those be cursed that helpe not forward the cause of the Church, at least by their prayers, and strive and contend for the faith once given, what shall we thinke of those that are not affected at all, nay which is worse of all, that hinder good causes, that are scorners of Religion, and good causes, what shall wee thinke of those wretched spirits? how opposite are they to the spirit of David?
To adde one thing more, wee may learne hence, the extent of the commandements, how to enlarge the commandements. Our Saviour Christ, when he came to preach the Gospell, hee began with the enlargement of the commandements, shewing the spirituall meaning, and extent of the law: he that calleth his Brother Racha, or foole, is in danger of hell fire: and he that lookes on a woman, to lust after her, hath committed adultery with her in his heart. You see here the Prophet David, when hee speakes of their reproach, he speakes of it as if they had a murderous intention; and in the event and issue, it is a kind of murther. As with a sword in my bones my enemies reproach me, &c. This sword were but words, he is a murtherer in Gods esteeme, (and so it will prove if hee repent not) that wounds another man with his tongue: for what doth the Holy Ghost here in David? doth he not set out words by swords? Is it not oft in the Psalmes, Their words are as swords; the poyson of Aspes is under their lipps? There is an excellent place you have for this in Prov. 12. 18. Prov. 12. 18.There is that speakes like the piercing of a sword, but the tongue of the wise is health. A good man hath a healing tongue, hee hath a medicinall salving tongue, but a wicked man, his words are as swords; and as he …aith here, their speaking is as the piercing of a sword. Therefore, hence let us learne, not to think our selves free from murther, when we have killed no body, or free from adultery, when wee are free from the grosse act: this is but a pharisaicall glosse upon the commandements, but if wee will understand the commandements of God, as they are to bee understood, wee must inlarge them as the Scripture inlargeth them: he that prejudiceth the life, and comfort of any man, hec is a murtherer of him in Gods esteeme: and he that labours to cut another man to the heart, with sharpe piercing words, in Gods esteeme he is a murtherer. Those that, though among men, they cannot say blacke is their eye, and pride themselves, as if they were very religious men, yet notwithstanding they are men that are not wanting of their tongues, men that care not to speake bitterly and sharpely of others: if they did consider of this, it would take them downe, and make them thinke a little meaner of themselves, when indeed in Gods construction they are little better their murtherers. As with a sword in my bones mine enemies reproach me, while they say to me daily, where is thy God? So much for these words.
FINIS.