Twenty-Four Sermons, Sermon 3
SERMON III.
July 16. 1695.
PSLAM XXVI. iii.
For thy Loving Kindneſs is before mine Eyes: And I have walked in thy Truth.
THE Time of compoſing this Pſalm, ſeems to be, before David's coming to the Kingdom, but after God had given him the right of Succeſſion, when he was maliciouſly perſecuted by Saul, and as unjuſtly defamed by his flattering Courtiers. And this was the probable occaſion of his ſolemn Appeal here to the Judgment of God, who knew not only the Righteouſneſs of his Cauſe in this particular Point, but alſo of his general Courſe. There are various Expreſſions to this Purpoſe, ver. 1, 2. But the Reaſon and Ground of this Confidence, is ſet forth in the Words of the Text; For thy Loving Kindneſs is before mine Eyes, &c.
Here are Four Things which need a little Explication.
1. What we are to underſtand by the Loving Kindneſs of God? The Word ſignifies, the Benignity, Mercy, Grace of God, and may be indiſſerently render'd by any of theſe Terms, which do all amount to the ſame Thing. But
1. This Loving Kindneſs may be taken either for an eſſential Perfection in God, or ſome external Diſpenſation of good from God; that which belongs to his Nature, or that which he exerciſes towards his Creatures. One is to be lookt upon as the Principle, and the other as the Product; one as the Original Cauſe and Spring, the other as the Effect which Streams and Iſſues from it. In the former Senſe, it may be underſtood, Pſalm 51.1. and in the latter Senſe, Pſalm 42.8. And in both Senſes here in this Place.
2. The Loving Kindneſs of God diſplays and exerts it ſelf, in many Acts of Providence, but moſt eſpecially in Chriſt, and the vouchſafement of ſpiritual and eternal Bleſſings by him. Several of God's dealings with us in Temporals, are Inſtances and Tokens of his Favour; and if he were not as he is ſaid to be, Joel 2.13. Of great Kindneſs, he would deal much other wiſe even in thoſe Things; but the Kindneſs and Love of God (that which is moſt eminently and diſtinguiſhingly ſo) appears in the Redeemer, Tit. 3.4. All the reſt is as nothing to this, and therefore this is chiefly underſtood here.
3. The Loving Kindneſs of God may be conſider'd as reſpecting others, or our ſelves; as the Elect of God in general are the Objects of it, or as he hath made us ſo more particularly. Now though 'tis true, that the Favour which God bears to his People, deſerves our notice and remembrance, yet we are moſT apt to be affected with that which he ſhews to us. Paul ſpeaks of Chriſt's loving his Church, Eph. 5.25. But he Triumphs in Chriſt's loving him, Gal. 2.20. So that when David ſays here, Thy Loving Kindneſs, he means, Thy Loving Kindneſs to me.
2. What it is for God's Loving Kindneſs to be before our Eyes? 'Tis a way of Expreſſion which this Holy Man after God's Heart uſes elſewhere; Pſalm 16.8. I have ſet the Lord always before me. And it implies theſe Four Things in it.
1. To have it before our Eyes, is duely to apprehend it. So David ſpeaks of Ʋnderſtanding the Loving Kindneſs of the Lord, Pſalm 107. ult. If we have no Knowledge of it, it can have no Influence upon us; and that which is hid from our Eyes, in the Scripture ſtile, we are ſaid not to know, Luke 19.42.
2. To believe it, and be perſuaded of it. Inſidelity makes Men hide their Faces from Chriſt, Iſa. 53.3. They that give no Credit to him, and have no Dependance on him, do not Care ſo much as to look towards him. But where Faith is exerciſed, the Eye is fixed; and therefore Believing is very often expreſt in the New Teſtament by Seeing, John 8.56. Heb. 11.13.
3. To Eſteem and Prize it. As the caſting of the Word behind us, Pſalm 50.17. is an evidence of Contempt, ſo the keeping of our Eyes upon any Object, intimates the value which we have for it. And indeed, who can take a view of the heighth, and depth, and length, and breadth, thoſe unmeaſurable Dimenſions, of the Love of Chriſt, Eph. 3.18, 19. Without having his Heart rais'd to an Holy Admiration? ſo as to cry out with David, How excellent is thy Loving Kindneſs, Oh God! Pſalm 36.7.
4. To conſider it, and be ſeriouſly mindful of it. As the Fear of God being before our Faces, Exod, 20, 20. Is to ſtand in actual awe of him, and to have the dread of his Majeſty upon us; ſo to have the Love of God in our Eye, is to have it impreſt upon our Minds, to roul it in our Thoughts, and make it the Matter of our frequent Meditation. As the Spouſe ſays to Chriſt, We will remember thy Love, &c. Song 1.4.
3. What is meant by God's Truth here? It is capable of a Threefold Senſe.
1. The Truth of God may import his immutable faithfulneſs. So Pſalm 89.49 91.4. And many other Places. God is a God of Truth, and all creatures compar'd with him, are a Lye.
2. His Truth may ſignifie his Word; which is called the Truth, Pſalm 119.142. And his Truth, John 17.17. As being given by his Inſpiration, and containing in it the Counſel of his Will.
3. His Truth may denote the Sincerity of thoſe that belong to him. This, though inhaerent in us, and acted by us, and therefore ſtiled our Integrity, Prov. 20.7. And our Uprightneſs, Iſa. 57.2. Yet is the Truth of God, as 'tis enjoyned by him, Pſalm 51.6. And implanted by him alſo; for all Truth is an Emanation from him, and he is the fountain of it, as the Devil is the Father of Lyes.
4. What is it to walk in his Truth?
1. To Place our firm Reliance on the faithfulneſs of God. This may be taken in as Part of the Senſe; the trather becauſe the Pſalmiſt makes that Profeſſion, ver. 1. I have truſted in the Lord; and becauſe Experience of God's Kindneſs does embolden our Hope in his Truth; for indeed we can take no Comfort in the faithfulneſs of God, except we have ſome Proofs of his Love. His Kindneſs and Truth often go together, but his Kindneſs is put firſt, 2 Sam. 2.6. Pſalm 40.10, 11. Now, as the Phraſe of walking in God's Name is uſed by the Holy Ghoſt, Micah 4.5. So his Truth being a Part of his Name, we may be ſaid to walk in that, when we confide in it.
2. To attend ſtrictly to the Word of God; both as to the Doctrinal and Practical Parts of it.
1. As to the Doctrinal Parts of the Word, which are the Truths, that the Spirit leads into, John 16.13. Not barely into the Form of it, which is all that Hypocrites have, Rom. 2.20. But into the rooted Poſſeſſion. Hence this Truth is ſaid to dwell in Believers, and be with them for ever, 2 John 2. So that they ſhall not be turn'd aſide, nor led away by contrary Errors.
2. As to the Practical Parts of the Word, which are the Rule of Life, and call'd the way of Truth, Pſal. 119.30. And the Truth which is after Godlineſs, Tit. 1.1. For all Sin is countenanced by falſhood. This is the Truth which muſt be obey'd, Gal. 3.1. 1 Pet. 1.22. And which we are requir'd to do, 1 John 1.6. For 'tis as neceſſary to guide our Practice by Divine Commands, as to ſteer our Judgments by Divine Revelation.
3. To be upright in our Way, in Oppoſition to that walking in craftineſs, 2 Cor. 4.2. Which is the celebrated Policy of the Children of this World. This ſeems to be aim'd at by David here, becauſe in the very next Words, ver. 4. He proteſts againſt going in with Diſſemblers. The Curſe that God hath pronounc'd againſt Deceiver, ſhould make us afraid of being tinctur'd with the Leaven of Hypocriſie and Guile. Our walk is not as it ſhould be, if the Law of Truth do not govern our whole Converſation, as Perſons whoſe Loins are girt about with it, Eph. 6.14.
4. Perſeverance in this Courſe, muſt alſo be added to fill up the Senſe. How is it a walking in the Truth, if it be only taking a ſtep, or two, and not a continued Motion? What leſs can it include, than a diligent Care to approve all our Ways to God to the very End of our Lives? If we do not this, we imitate the Devil, who abode not in the Truth, though he ſtood in it once, John 8.44. For though the greateſt Saints are too often guilty of ſinful waverings and ſtartings in their walk with God, yet the leaſt of them is never left finally to depart from him, or to quit the Road of Duty, The Words thus open'd, afford us this Point to be inſiſted on.
Obſ. A deep and conſtant Senſe of the Love of God, does moſt powerfully engage and quicken to ſteady and ſincere Obedience. The Two Parts of this verſe are to be view'd in their Connexion, and then we ſhall ſee how clearly this Reſults from the whole. [Thy Loving Kindneſs is before mine Eyes] there's the Antecedent; [And I have walked in thy Truth;] there's the Conſequent. Here,
I. Lay down ſome Propoſitions for the explaining of this Doctrine.
II. Offer ſome Arguments for the Proof of it.
III. Apply it.
I. To lay down ſome Propoſitions for the explaining of this Point.
1. All that pretend to an Intereſt in the Love of God, have not their Hearts engag'd to ſuitable Obedience, for by many this is falſly pretended. The Church of Epheſus whom Chriſt wrote unto, Tryed them which ſaid they were Apoſtles, and were not, and found them Lyars, Rev. 2.2. So Multitudes that ſay, they are the Friends and Favourites of God, really are not, but by their own Practices diſcover themſelves Lyars. If they do not walk in God's Truth, 'tis moſt certain that they have not his Loving Kindneſs before their Eyes. Wile carnal Wretches too often delude themſelves in this Caſe, and the Deluſion is very ſtrong, though it be ſo groſs and palpable. If any Man ſay, that he hath found Grace in the ſight of God, who makes little or no Conſcience of Duty to God, we muſt ſay, as John does on a like occaſion, The Truth is not in him, 1 John 2.4. To ſay that I ſhall have Peace, though I have no regard to Holineſs, and that God will make me up among his brighteſt Jewels, tho I lye wallowing in the Mire ſtill, is impudently to give the Lye to the whole Bible, as if we kenew the Mind of Chriſt better than himſelf. Such Imaginations as theſe are Oils that break the Head, and ſweeten'd Draughts that caſt in to a dead ſleep. Sinners that Prophecy ſuch ſmooth Things to themſelves, Propheſie pernicious Deceits. The Viſions of their own Hearts will end in outer Darkneſs. They boaſt that God is well pleas'd in them, though they take no delight in ſerving of him; and they rejoyce in this boaſting; but their Foundation is in the Sand; they are not true Men, but counterfeits.
2. All have not a full and uninterrupted Aſſurance of the Love of God, who do never the leſs yield the moſt unfeigned Obedience. God does not always put gladneſs into thoſe Hearts, where he puts his fear; nor always make his Face to ſhine, where he hath reſtor'd his Image. Though every one that doth right is born of God, 1 John 2.29. Yet every ſuch Perſon does not certainly know that his Father's Heart is towards him. Some may live under his Frowns, that yet live under his Authority; they may be too great Strangers to rejoycing in God, and yet will not renounce their Subjection to God; though they want the Light of his Countenance, yet his Law is a Lamp to their Feet. This is the Caſe of thoſe upright Souls, That walk trembling after the Lord, Hoſ. 11.10. They are ready ſometimes to ſuſpect that God will have nothing to do with them, and yet they are reſolv'd to cleave to him; they walk ſo as to pleaſe him, though they have not like Enoch, the Teſtimony of their pleaſingneſs to him. God ſeems to be angry, and covers himſelf with a Cloud, and they are tempted to put the Queſtion, whether God's tender Mercies be not quite ſhut up; but notwithſtanding all this, they remember to do the Part of Children, they will perform the Duties of ſuch a Relation, whether he own them or not. The Generation of the Righteous make up but a very few, in Compariſon of that numerous World which lye in Wickedneſs, but we ſhould make them a great deal fewer then they are, if we ſhut out thoſe, that are ſometimes at leaſt, deſtitute of Divine Comfort. The Practice of univerſal Obedience is very Rare, but a ſtrong and unſhaken Aſſurance of Faith is much more Rare.
3. The Natural Man that looks upon God as an implacable hater of him, can never heartily obey him. The ſerving of enemies is threatned by God as a puniſhment, Deut. 28.48. And 'tis that which Nature hath a great reluctancy againſt, and will not be brought to ſubmit to, but by force. Conſcience of Guilt, and fear of Wrath, do not promote our walking with God, but obſtruct it. Adam ran away from God as ſoon as he had ſinned, and would never have return'd to perform any act of Allegiance to him any more, if God had not reveal'd himſelf in Chriſt, and entred into a Covenant of Peace through a Mediator. When a Sinner ſees that God is againſt him, and concludes (as 'tis ſaid in the caſe of the Leviathan, Job 41.9.) that the hope of him is in vain, he will have no reſpect to any Command of God. A Man in a deſparate Condition, that thinks there is no Remedy, will break all Rules and Meaſures; he will be tied to nothing, becauſe he is under ſuch diſmal Apprehenſions that nothing can help him. A Spirit of ſlaviſh fear, which all awakened Sinners are naturally poſſeſs'd with till God ſhew them his Salvation, tends rather to plunge Men headlong into Hell, than to make them chooſe the way to Heaven; it is far more likely to harden them in their Rebellion, than to reduce them to their Obedience, if there were nothing but the terrour of the Lord to be known, Converſion-Work would be impoſſible.
4. The warmer our ſenſe is of Gods love to us, the livelier is our obedience to him. There is ſome proportion between the vigour of our ſervice, and our hopeful proſpect of his favour. Upon this account there is not only a difference as to degrees of Holineſs among Saints themſelves (becauſe though they have all obtain'd like precious faith, they have not all obtain'd equal meaſures of faith, 2 Pet. 1.1. compar'd with Rom. 12.3.) but there is alſo a difference in the ſame Saints at ſeveral ſeaſons, according as they have more or leſs of the comfortable apprehenſions of the love of God (which is indeed a variable thing, I mean not the love of God it ſelf, but our apprehenſion of it) they are more or leſs fervent in Spirit ſerving the Lord. Though Duty be not intermitted (nor ever ſhould be) for want of comfort, yet in the enjoyment of comfort, Duty is perform'd in a more active and chearful manner. Every Child of God hath his dark and gloomy, as well as his bright and pleaſant days; and this change, as to his ſpiritual joy, will produce ſome alteration in the exerciſe of Grace. The leſs ſenſible Manifeſtations of God there are to the ſoul, the more ſenſible deadneſs there is in holy Duties. Our Wings are clipt, and we cannot mount up, as at other times; but when we receive the ſight of a reconciled God in Jeſus Chriſt, this wonderfully enlarges the heart, and we can not only walk in Gods Truths, but run in the way of his Commandments.
5. Though a ſence of the love of God do quicken to obedience; yet there is a neceſſity of obedience laid upon us by vertue of the Law; for the Law is not made void through this faith, but eſtabliſht, Rom. 3.31. The Law reveals what we ought to do, and a diſcerned Intereſt in the Love of God gives us the higheſt encouragement to the doing of it. We are not the leſs, but the more obliged by this means, to walk according to rule, and that Rule is the Declared Will of God. Though we are helpt to obey upon Goſpel Principles, yet we are bound to obey on the account of the Precept. No Man more ſway'd and influenc'd by Grace than Paul was, yet he profeſſes that he was not without Law to God, but under the Law to Chriſt, 1 Cor. 9.21. We owe a Debt of ſervice to God, though Chriſt hath diſcharg'd the Debt of Sin. He hath fulfill'd the Law for us, in order to our Juſtification, and yet we are to fulfil it our ſelves, for the evidencing of our Sanctification. The Law is ſtill in force, for our direction in Duty; though Chriſt hath ſo far aboliſht it, as to free Believers from the penalty, it retains its commanding power, though it hath loſt its condemning power, in which reſpect 'tis ſaid that the Law is not made for a righteous man, but for the lawleſs and diſohedient, for the ungodly, and for ſinners, 1 Tim. 1.3. The threatned Curſe takes hold of Men out of Chriſt, the Injunctions to be regarded by thoſe in Chriſt.
6. A ſence of the love of God is the chief motive to Obedience, though it be not the only one. There are other Conſiderations, which have their Place and Uſe, and ought to work upon us, but this more than any; they may and ſhould contribute to the ſame end, but this is moſt effectual. As
1. A Sence of God's abſolute as well as relative Goodneſs. I mean, to conſider how good a Maſter he is in himſelf, ſhould be an inducement to ſerve him; as 'tis poſſible that ſome may be willing to do ſervice to an extraordinary Perſon, from a reſpect to his inherent Worth. The Matchleſs Excellencies of God, whom none in Heaven or Earth can be likened to, ſhould invite us to take a pleaſure in his work; it ſhould be our meat and drink to do the Will of ſuch an one, for the ſake of what he is; for the glorifying of him who is ſo glorious, muſt needs be our own Glory.
2. A ſence of God's Sovereignty and Dominion over us. Who can refuſe to yield himſelf to God, that is ſeriouſly convinc't of his infinite Right to command and govern him? He may challenge from us all that we can do; for both our Being and active Power is from him. He hath made us for himſelf; and we may as well diſown his being our Creator, as deny him to be our Ruler; but what kind of Ruler do we make him, if we are not his ſervants to obey? Subjection follows upon Dominion, or is implied in it: He is the Lord, and worſhip thou him, Pſal. 45.11.
3. The conſideration of the purity of the precepts which God calls us to obſerve. This made the Word of God ſo amiable to David, Pſal. 119.140. It requires nothing of us but what highly becomes us, and behoves us; nothing but what 'tis our Honour and Intereſt to comply with. The work of God is of the nobleſt kind, ſuch as none but a filthy depraved Creature would deſire to be exempted from. Paul therefore magniſies the Holineſs, Juſtice, and Goodneſs of the Law, Rom. 7.12. And upon that ſcore expreſſes his Conſent to it, ver. 16. And delight in it, ver. 22.
4. The Conſideration of the Reward which we enjoy in Obedience at preſent, and which is reſcrv'd for us hereafter. Theſe are proper encouraging Thoughts, and ſhould recommend our Duty to us. The Reward which attends our doing it is great; the Reward which is laid up, till we have done it, is greater; and this would not be ſo far revealed as it is, but that it might be a ſpur to us, Col. 3.23, 24. Whatſoever ye do, do it heartily, &c. knowing that of the Lord you ſhall receive the Peward of the Inheritance, &c. He that hath the Hope of ſuch a promis'd bleſſedneſs, ſhould be excited by it to univerſal Holineſs. And yet the main Argument of all is the Love of God.
II. To offer ſome Proofs for the Demonſtration of this Truth. As.
1. No Man hath ſuch a Senſe of the Love of God, but the Elect Sinner upon his return to God; he is the only Subject of it. And therefore it muſt needs very powerfully engage to Obedience.
1. None but the Elect Sinner hath a true Senſe of the Love of God. This Treaſure is put only into choſen Veſſels; this hidden Manna is only for God's hidden ones, and conſequently there is no danger of its corrupting, but it will certainly nouriſh Grace, and ſtrengthen to Duty. As none but they that are written in the Lamb's Book enter into Heaven, Rev. 21. ult. So this Heaven upon Earth does not enter into any others. There are a peculiar number whom God hath ſet his Love upon, and this peculiar number are the only Perſons whom he manifeſts it to; The aninting which teacheth us all things, is Truth and no Lye, 1 John 2.27. How then can they be taught the Knowledge of God's Love, whom his Soul hates? And on the other Hand how can they turn this againſt the Intereſt of Holineſs, who are choſen that they might be Holy?
2. Elect Sinners have not ſuch a Senſe, but when they are upon their return to God. When Chriſt is about to be formed in the Soul, thoſe diſcoveries of the Love of God do greatly promote and help it forward; if they have been Enemies in their Minds, they ſhall not continue ſuch; If they have done Iniquity, they ſhall do no more; they ſhall not go on in their Treſpaſſes, after the Grace of God is ſo diſplay'd in their Remiſſion. The white Stone is too great a Jewel to be caſt before thoſe filthy Swine, that will turn again and rend, or trample it under their Feet. The choſen of God themſelves have it not, till God is calling them home to himſelf. The Time of Converſion is the Time of Love, Ezek. 16.8. The Time not only of God's Exerciſing, but manifeſting Love to the Sinner.
2. None can impreſs ſuch a Senſe of God's Love upon us, but the Spirit of God; he is the only Author of it, and therefore it muſt needs quicken to Obedience. Falſe hopes and groundleſs Comforts, which do tend indeed to the Patronizing and Encouraging of Sin, ariſe from our ſelves and from the Devil; but the Conſolations of God, which always produce Holineſs to the Lord, are from the Spirit, as he Works Love to God in us, ſo he witneſſes Gods Love to us. As we cannot ſee the Sun but by its own Light. So we cannot ſee the Face of God with Joy, but by a beam from himſelf. We can no more know that God is at Peace with us, meerly by our own Underſtandings, than we can reconcile our ſelves to him by the Power of our own Wills; our Hearts are naturally like an Hell; as there is a burning Fire of inſatiable Luſt, ſo biting Worms of endleſs Fears. The ſtupid Sinner is hard to be Convinced, and the Convinced Sinner refuſes to be Comforted. We are as far from the applying of Promiſes, as from hearkening to Precepts; and as we cannot be ſubject to the Law, ſo we can get no relief by the Goſpel. But the bleſſed Spirit, he does both let us know the Things which are freely given us of God; 1 Cor. 2.12. And alſo the Things which are indiſpenſibly requir'd of us by God; we ſhould never know that God is our Father, without this Spirit of Adoption. The Love of God is ſhed abroad in our Hearts by the Holy Ghoſt, Rom. 5.5. And as he diffuſes it there, ſo he improves it to Holy Purpoſes; his ſanctifying Operations are always befriended and aſſiſted by his Comforting Teſtimonies.