Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 63 · Sermon 3
SERMON III.
PSALM LXIII. 3.
Because thy loving-kindness is better than life, my lips shall praise thee.
That which is most in mens hearts, it is commonly most in their mouths; their affections break out at their lips; and we may guess at what is most esteemed and prized by them, according to what their praises and commendations do most run out in. And thus it was here at this time, and in this Scripture, with the Prophet David the Pen-man of this Psalm before us. His heart was full of Gods goodness, and the apprehension of his favour and loving-kindness; and accordingly is his mouth in like manner employed in the extolling of it; and so much the rather, from the condition which he was now in, of retirement and solitude in the Wilderness, as we have formerly heard. This, it made him to break forth into this high and affectionate expression which I have here now read unto you, Because thy loving-kindness is better than life, my lips shall praise thee.
IN the Text it self we have two General parts observable of us: First, The Proposition. And secondly, The Inference. The Truth it self simply propounded: And the practical Improvement of this Truth. The Proposition, that we have in those words, Thy loving-kindness is better than life. The Inference or Improvement, in those, My lips shall praise thee.
We begin with the first, viz. the Proposition it self, Thy loving-kindness is better than life. Here's a commendation of Gods loving-kindness, which (to make it so much the more emphatical) is set forth by way of comparison, in a preferring of it to life it self. Now this (that we may rightly understand it) may admit of a two-fold Explication; by taking it in the Letter, or in the Moral. Better than life; that is, than life properly so called: Or, better than life; that is, than any other Comfort whatsoever; and so it is by way of periphrasis and circumlocution, a description of the transcendency of it.
First, To take it literally; Gods loving-kindness is better than life; that is, than life properly so called, namely, this temporal life which we lead here below. The Psalmist hath a reference to this. And we shall endeavour to make it good according to a double Amplification.
First, It's better than life, by taking life in the perfections and excellencies of it; if there be any thing more than ordinarily desirable or commendable in this natural life, there is that in the favour of God, which does transcend it and go exceedingly beyond it.
Secondly, It is better than life; by taking life in the imperfections and defects of it; if there be any thing wanting in this life, which does fail and come short of our desires, there is that again in the favour of God which does abundantly supply it, and make it up. Where life is an excellent good, Gods loving kindness is better than life, as being above it in those particular Excellencies. And where life is a defective good, Gods loving kindness is better than life, as making amends for those particular deficiencies and imperfections which are in it. In either of which notion we take it, we shall discover the truth of it.
First, Take life in its Excellencies, and it is better than life, so there's nothing which is commendable in life, but there's somewhat above it in the favour of God; as we may see if we take notice of the several Particulars themselves, and do but compare them one with another, the collation and conjunction of them together will make it the more evident. There's a double excellency in life, which does render it so far desirable. First, It is the most suitable good. And Secondly, It is the fundamental good. It is that which is most pleasing in it self, and it is that also which lays ground and foundation to all others besides.
First, It is the most suitable good. The union of Soul and Body together with the exercise of them in that union, which makes up to us the substance of life, it is most connatural of any thing else, and there's a great deal of more delight in it than in any thing besides. There's a great deal of sweetness in life, no more but so, even there where there's a suspension or diminution of many other comforts: Why, but now the favour of God, it is a good more suitable than life it self: It is a thing more sweet and pleasing to the Soul to be join'd and united to God, than to be join'd and united to the Body, by many degrees; to live in Communion with Christ, than to spend never so many pleasant days upon Earth in the greatest mirth and jollity that might be. Life is not so sweet to Nature as Gods loving kindness is sweet to Grace and the Affections of an Heavenly Spirit; such as Davids here was, who gives this verdict and judgment about it upon his own sense and experience.
We judg of the suitableness of any good according to a Threefold estimate. First, As it is more earnestly pursued. Secondly, As it is more comfortably enjoyed. Thirdly, As it is more difficultly spared. Now according to either of these Particulars, is there more suitableness in Gods loving kindness and favour than there is in life it self.
First, It is more earnestly pursued, and hunted after. That God is still presumed to be the most suitable and agreeable, whereof there's the greatest pursuit and prosecution; now all which understand themselves, they do more aim at the keeping of Gods favour, than the preservation of their natural life. If we go no further than this instance in the Text, this holy man David, he never so beg'd for his life as he did for Gods loving-kindness to be communicated to him; as we may see if we look into Psal. 51.8, 12. Make me to hear joy and gladness, that the bones which thou hast broken may rejoyce. Cast me not away from thy presence, and take not thy holy spirit from me; restore unto me the joy of thy Salvation, and uphold me with thy free spirit. And so Psal. 77.6, &c. there are Expressions to the like effect. In this very Psalm which we have now in hand, how did David long in himself for the light of Gods gracious presence! And so in other places, Psal. 4.6, 7. Lord, lift thou up the light of thy Countenance upon us; when others ask after good.
Secondly, It is more comfortably enjoyed: A Christian has more refreshment from Gods favour than from life it self. Thou hast put more gladness into my heart than when their corn and wine and oyl encreased, Psal. 4.7. That's the most suitable good, from whence results the greatest comfort, which the Soul has most delight and contentment in the particular fruition of: Now a true godly person has more rejoycing in Gods Countenance than it has in all the world besides. A Christian is never so much his own man as when he finds God to be his Friend, then his wheel turns upon the hinges, every thing then moves sweetly and pleasingly in it; and it is in its right nature or temper in that plight which it desires to be in, and which is most pleasing and agreeable to it.
Thirdly, It is more difficultly spared. That's made to be one excellency of life, and commendation of it, even in the mouth of the Devil, that a man would give any thing to save it, Job 2.4. Skin for skin, and all that a man hath will he give for his life. Well, but the favour of God, it has the preheminence even in this also; it is that which can be worse spared than life it self; as may appear in two sorts of persons: First, In the Children of God, who have very readily laid down their lives, rather than they would let go this loving-kindness. As Revel. 12.11. it is spoken concerning the Martyrs, That they loved not their lives to the death. What? did they not love them? Yes, but they did not love them in comparison; they loved them not so much as they loved the favour of God, which was a great deal nearer and dearer unto them. So the three Children in Daniel, Chap. 3.16, 17. We are not careful to answer thee in this matter, the God whom we serve, &c. Secondly, In Desperate and Reprobate persons. Ye may see in them also who having been sensible of Gods displeasure, and the wrath of God upon their Consciences, have been able to endure no longer in the World, but in anguish and perplexity of spirit have stript themselves even of their own lives. As Saul and Judas, and Achitophel, and such as these, they were so distrest for the want of Gods favour, that they could live no longer. Indeed this course of theirs it was not commendable but odious and abominable, and the greatest folly and madness that could be. Because they had not Gods favour therefore to run away from it: Because they were under wrath at the present, therefore to make themselves to be so irrecoverably. But it serves to shew us the truth of the Point which we have now at this time in hand, how that Gods favour is better than life; forasmuch as even Enemies themselves could not endure the having of the one with the loss and miss of the other. That Good is most suitable and agreeable which is most hardly and difficultly spared. And that's the first excellency in life: It is such a good as of all others is most suitable.
Secondly, It is such as is Fundamental. It is the ground-work and foundation of all other Comforts besides; if this be gone all other Comforts of the World are gone with it, whether riches or honour, or pleasures, or whatsoever they be, they are all founded in life, which is supposed as the bottom on which they stand. Yea, but now Gods favour it is a good more fundamental than life, and so better in this respect also. For life; that is the ground-work and foundation only of the things; but Gods loving-kindness it is a foundation both of things and comforts. It is a cause of the Blessing, and a cause of the sweetness of the Blessing. A man may have an abundance and variety of all those Earthly enjoyments, and yet have but little benefit or satisfaction from them. Gods favour and gracious acceptance of our persons in Christ, it blesses Blessings, and makes Comforts themselves to be comfortable. As the stamp and superscription makes the Coyn to be currant, so is every thing so far acceptable as it hath Gods love imprinted upon it, which is the form and essence of it, and gives being and subsistence unto it. Thus is Gods favour better than life, by taking life in its excellencies; where life is excellent this is infinitely transcendent.
Secondly, In the other way of Comparison; by taking life in its Deficiencies, where life is defective, Gods loving kindness is better than life; as supplying those defects. There are three things in life which do argue the imperfection of it, and make it to be deficient. First, It is a Dependent Good. Secondly, It is an Impure Good. Thirdly, It is Transient and Uncertain. Now Gods loving kindness it has the excellency and preheminence of it in all these respects.
First, I say, As it is Dependent, for so it is life, it cannot subsist of it self, but must have other Comforts to support it, and to keep it up. For a man to live and nothing but live, it is not so pleasing or contenting unto him; he must have accessory refreshments, whereby to make his life so much the more sweet and satisfactory to him. Why, but now the favour of God it is good enough with nothing else besides; it needs nothing to help it and promote it, and set it out; if God will but shew forth himself in that manner as he is able to do, there shall be joy enough in his Countenance in the absence of all other things. A man may here live by love, and feed himself with the thoughts and meditations of the happiness which he is in, and nothing else. Thus David else-where professes, Psal. 17. ult. when he had there largely discours'd of the World, and of the Contentments of it, Children, and abundance of Treasure, and multitude of substance, But as for me (says he) I will behold thy face in righteousness, so shall I be satisfied when I awake with thy likeness. This holy man of God found a great deal more of satisfaction in Gods likeness, that is, in the beams which reflected from his favourable Countenance, than men in the World could in all the Possessions which they enjoy'd. So again in Psal. 73.25. Whom have I in heaven but thee, and there is none upon earth which I desire in comparison of thee? My flesh and my heart faileth me, but God is the strength of my heart, and my portion for ever. Life it is a goodness which is dependent, and so Gods favour is not, &c.
Secondly, Life it is an Impure Good. It is a good which is implicated and involved with abundance of evils. There are many crosses and troubles, and calamities which the life of man is subject unto; which though it have some comfort in it, yet that comfort is much troubled and mixt; yea but now the favour of God it is good, and nothing but good. As it is said of his Blessing, it adds no sorrow with it, nor has it any inconvenience in it, nor has it any evil attendant upon it. Gods wrath it is full of mixture, but Gods favour it is without mixture. His punishments they are mingled with a great deal of revenge and indignation; but his loving kindness it is pure and unmingled with any evil at all: it is sweetness and delight, and nothing else.
And herein now does it very much differ from the favour and loving kindness of the World; as for the favour of men, it is not without its discommodities and disadvantages. There's a great deal of straitness and narrowness, and troublesomeness now and then in it; foreign, as he said, nothing more tyrannical. It's very imperious, and pinches those oftentimes which are intangled with it; but Gods favour it is no such matter, it puts a man upon nothing which may be troublesome or irksome unto him: Indeed it engages him in service, but such service as is liberty it self, and the sweetest that is. The love of Christ constrains us; but what does it constrain us to? even to that which if we be well in our wits, we would do without constraint. The yoke of Christ is easie, and his burden is light, and his commandments are not grievous. This is a most certain truth, that a man shall never run himself into hazard by getting into favour with God, he shall never repent of the bargain, or complain that he is any thing the worse for it. With men sometimes it is otherwise, if a man will purchase their favour, he shall trespass upon his Conscience in venturing upon that which is unlawful; but Gods commands they are very regular and agreeable.
Thirdly, Life it is a transient and uncertain good. Take life in its greatest glory, and with all the flourishings that are appurtenant to it, and when all comes to all, it's but momentary, it is but short and passing away. Gods favour is better than life in regard of duration, as being eternal, immortal, incorruptible, and that fades not away. Who shall separate us (says the Apostle) from the love of Christ? shall tribulation, or distress, or persecution, or famine? &c. Nay, in all these things we are more than Conquerours through him that loved us. For I am perswaded, that neither death nor life, &c. Gods favour is better than life, in that it lasts beyond life, and extends it self to men when they are dead and lie in the grave: There's a kindness to their Souls in keeping them in his own hand, and drawing them so much the nearer to himself; and a kindness to their Bodies, which having been once the Temples of the Holy Ghost, are still preserved by him, and laid up and reserved to the time of a glorious Resurrection. A kindness to their Posterity which partakes of a blessing afterwards for their sakes: And there's a kindness to their good names; which flourishes by a blessed memorial after their departure. Thus does Gods favour and loving kindness out-live even life it self, and so much the better.
The excellency of Gods favour in this particular, to wit, for its perpetuity and continuance is so much the more remarkable of us, as herein it is different from the love and favour of the World, and far surpassing it. As for the favour of men it is not in this regard better than life, forasmuch as it is subject to all the casualties and mischances which life is subject unto, and may be taken away from us as many ways as that it self may.
As First, By slander and wrong information. It is easie to lose the favour of men by that, as Mephibosheth lost Davids by the false suggestions and calumnies of Ziba; but Gods favour is not lost by such means, there's none which can be able to inform God against his People, or which shall be able in this respect to prevail in their information. Who shall lay any thing to the charge of Gods Elect? it is God that justifies: Who shall condemn? it is Christ that died, &c. says the Apostle. This is the comfort of Gods People, that though their Enemies may slander them to others, yet they cannot slander them to him, or bring him out of a good opinion and conceit of them. No, not their greatest enemy of all, Satan who is call'd the Accuser of the Brethren, by special Emphasis, Revel. 12.10. not he, as in the case of Job.
Secondly, The favour of men is lost by uncautelous conversation. If a man do but trip never so little, and do not keep touch in all points and observations, he runs an hazard of the favour of men, who are ready hereupon to reject him, and cast him off. But with the Lord now it is not so, though he does not allow of any sin in his favourites, neither are they to allow it in themselves, yet he does not presently for every transgression discard them, and put them out of favour. As he promises concerning Solomon, Psal. 89.33. I will visit his transgressions with a rod, and his iniquities with stripes. Nevertheless (says he) my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing which is gone out of my mouth. God bears with many a failing, and puts up many a miscarriage, and vouchsafes a great deal of love in the midst of much frowardness and perverseness on our behalf.
Thirdly, The favour of men is lost from humane inconstancy, and the fickleness of their natural condition. Though there be no cause from without, yet there's enough in themselves. In Psal. 62.9. Surely men of high degree are vanity, and men of low degree are a lye; To be laid in the ballance, they are altogether lighter in vanity. Here's a disparagement upon both conditions of high and low; they are vanity in regard of their persons, and they are vanity in regard of their affections. It is possible to lose their favour, because it is possible to lose themselves; and it is possible to lose their favour, because it is possible to lose their hearts. Each of these Considerations do make up the uncertainty of their favour.
First, As for their Persons, consider'd as the subjects of favour, it is easie to lose it that way. The favour of men it cannot be better than life, because men themselves are desirable no longer than for the time that they live; those whom living every one hung upon, when they are dead no body looks after. When it's once come to this that men are return'd to their earth, in that very day (says the Psalmist) do their thoughts perish; not only their thoughts of others, but likewise others thoughts of them. Their favour is gone with their lives.
Secondly, In regard of their hearts. The favour of men is vanity here, in regard of the mutability of them, for they are very flexible and various. Men oftentimes love to day and hate to morrow; their affections are easily diverted and changed, and turned another way. But with God now it is not so, his love it is like himself, eternal, and so it is better than life, which is but transitory and very uncertain. Thus we see the Point clear before us acccording to both illustrations; Gods loving kindness is better than life, by taking life in its excellencies: And Gods loving kindness is better than life by taking life in its defects.
Now the improvement which we make of this Point by way of Application comes to this:
First, It seems to teach us what we should chiefly look after and pursue. Let us with Mary chuse the better part, let us not forsake the better, and give our selves wholly to the worse. What's the care of most men in the world? why, it is only to live in the world, and there's an end, to maintain a poor transitory life here below; but to do this with the favour of God this is not regarded. Men live without God in the world, or as if it were no matter at all whether they were acquainted with him or no, his favour is not regarded by them. Now what a madness and folly is this, considering how much better than life is his favour.
It's better than life, not only consider'd in the General, but also as well in all its several distinctions and modifications of it; better than all sorts and manners and conditions of living. To live in Gods favour is better than to live in the greatest pomp and jollity that may be. Life is not only to be taken for a bare subsistence in the world, by the union of Soul and Body, but also for the drawing of it out in its particular stations and vanities. The word in the Original Chaiim, it signifies lives in the plural; and the Septuagint also render it foreign: there's the life of a Schollar, of a Soldier, of an Husbandman, of a Tradesman, and the like, all these are so many lives. Why but now the life of a Christian that lives under the shadow of Gods favour, it is beyond either of these; and accordingly upon this account should be most earnestly followed after and pursued by us. We should endeavour to lead good and holy lives, rather than any thing else, as being the best of any thing else.
Secondly, This gives us an hint of the Excellency of a Christians condition above all other men in the world. All the happiness of others it is confined only to this life; if they be miserable here they are the miserablest Creatures that are, they have nothing in the Earth to sustain them, and uphold them, and keep them up: Yea, but it is otherwise now with the Children of God, if they should miss of these earthly comforts and their cheerings of this natural life here below; yet they have somewhat better to refresh them, and to keep up their hearts. If their hopes were only in this life, they were of all men most miserable, as the Apostle speaks. But now this is their comfort, that they have hope of better than life, even of the favour and loving kindness of God. Gods favour is better than life, because it brings us to a better life. It's better than life temporal, because it brings us to life eternal, 2 Cor. 5.1. We know (says the Apostle) that when this earthly house of our tabernacle is dissolved, &c.
Here's that which may arm the Saints and Servants of God against the fear of death, and the loss of their temporal life in the World: That whiles they have Gods favour and loving kindness more communicated to them, they have that which is better. A Christian when he comes to his change, he exchangeth for the better, for he enters into his Masters joy, and has the favour of God in greater measure imparted unto him; and so in that regard has great cause to be satisfied in himself, with what happens unto him.
Thirdly, We see here that Christianity is no unreasonable contract; the Doctrine of Godliness, and self-denial it is no hard bargain. When Christ invites us to lay down our lives for his sake, and for the brethren, and for the truth, and promises us hereupon his own favour and loving kindness, he does not here offer us loss because his favour is better than life; he asks of us that which is worse, and bestows upon us that which is better, whereof we have no cause to complain. It was the question of Peter to our Saviour when he had told him he should suffer for his sake, what he should get by the bargain, Mat. 19.27. But Christ there makes answer to him, and tells him, that he should at last gain an hundred-fold for it. God will take care that no man may be a loser by the service of him; his favour is a sufficient recompence though there were nothing else belonging unto it, and we are to sit down contented with it as our greatest reward.
And so now I have done with the words in the first Acception, as we may take this word life in the letter, Thy loving kindness is better than life; that is, it is better than the union of Soul and Body together, with the free performances of all the actions belonging thereunto; it is better than this life of nature.
Secondly, We may also take it in the Moral, according to that which it implies and holds forth to us; and that is this, That Gods favour is better than all. The loving-kindness of the Lord is the greatest happiness and advantage of a Christian. There's no comfort so sweet as this, To be at peace and reconcilement with God. Forasmuch as life is the chiefest of all contentments, and that which (as I have shewn) is the foundation of all other blessings and comforts besides, which it does comprise and comprehend under it; therefore the Spirit of God, when he would signifie to us the excellency of the favour and loving-kindness of God, he does it by an expression from Life. And this (as I conceive) is the absolute and genuine meaning of the words; where the Prophet does not so much intend to compare these two together, life, and Gods loving-kindness; as to shew unto us the sweetness of Gods favour considered in it self, and what an happy condition it is to be in Covenant and peace with him.
And here again, for our further explication and enlargement of this Truth in hand, we must know, that by Gods loving-kindness we may understand two things especially: Either first of all, The Affection; or secondly, The Expression of the Affection: Either as it is immanent in himself; or else as it is transient upon us. You know that in Parents and Friends there are both of these considerable. There's the favour in the thing it self; and there's the breathings of this favour in regard of outward manifestation of it towards the person whom it is fastned upon. Now both of these from God to a Christian, are exceeding beneficial and comfortable; Gods favour, as ye may take it for his love; and Gods favour, as ye may take it for his embracements and love expressed. And these two we must of necessity distinguish, as being distinct in regard of Gods dispensation; Because though the latter does always imply the former, yet the former is now and then, yea very often severed from the latter. There's many have his loving-kindness in the first sense, taking it for his gracious Affection, which yet have it not always in the second sense, taking it for this Affection exprest. These two they are plainly distinct, yet so, as that both of them together do make up to us a most blessed condition. It is a blessed thing to have Gods loving-kindness fastned upon us. And it is a blessed thing to have his loving-kindness manifested to us. According to either explication his loving-kindness is better than life, that is, the best thing that is.
First, For the thing it self, his loving-kindness taken for his affection. It is a most blessed and happy condition for any man to be in favour with God, whether he know himself to be so or not. The very thing itself is a blessing, without any more, and the greatest blessing that is. For God to have thoughts of peace, and good-will, and affection to us, is a mercy, though we do not apprehend it. It is made a part of the blessing of Joseph, The good-will of him that dwelt in the bush, in Deut. 33.16. And 'tis a blessing to every one else who is made a partaker of it, who is therefore accordingly to acknowledg it. But this loving-kindness here does not import bare love and good-will, but this with some addition and amplification. Gods loving-kindness is the tenderness and sweetness of his love. When God does not only love a man, but carries melting affection towards him; when he does not only affect him, but also set his mind upon him, and rejoyces and delights in him; this is loving-kindness indeed: And such a state and condition as this is, do we sometimes find mentioned in Scripture. As Christ himself is said to be the Son of Gods love, and his Son in whom he is well pleased, emphatically; so also by participation, and in a degree, are all his Members; and some of them in a more peculiar manner: They are dearly beloved of him, men of desires, as it is said of Daniel, and highly favoured. Now this (I say) is a blessed condition as can be desired. Gods favour it is the sweetest of all: and we are told so, not only here in this Scripture, but also in many others besides. Thus in Psal. 30.5, His anger endureth but for a moment; in his favour is life. So Psal. 36.7, How excellent is thy loving-kindness, O God? or, as it is in the Hebrew, how precious? The Prophet is even struck with an admiration and astonishment at it. So Cant. 1.2, Let him kiss me with the kisses of his mouth, for thy love is better than wine. The Scripture is very frequent in putting a very great excellency and commendation upon Gods loving-kindness.
We may briefly take notice of it in these particulars: First, As a matter of honour, and dignity, and high esteem. When Joseph was fetcht out of the Prison, and advanced to the favour of Pharaoh, and had his Ring put upon his hand, was arrayed in fine apparel, and had a chain of Gold about his neck, as an emblem and testimony of his favour, it is said that the people cried before him, Bow the knee, Abrech, Gen. 41.43. He that before was slighted and disregarded, when the King himself took notice of him, every one took notice of him also. When Haman was brought into the favour of King Ahashuerus, all the Kings Servants did him reverence. And it is spoken of Zabud in a way of special observation, That he was Principal Officer, and the Kings Friend, 1 King. 45. The Favourites of great men, they have an honour and dignity from their favour, though they have nothing besides; and so likewise have the Favourites of Heaven; as Abraham, he is called with respect, The Friend of God, Jam. 2.23. and the Thessalonians, Beloved of God, 1 Thes. 1.4. Since thou wast precious in my sight, thou wast honourable, Isa. 43.4.
It is true indeed, such as these are not always so much honoured by the world; they do not esteem and reckon of them, but look upon them as the vile ones of the earth; but those which know them, think honourably of them, and that especially upon this account, as such people whom God himself does esteem of.
Secondly, Another Priviledg is Protection. This is the excellency of Gods Favour, That it is a safeguard to those which enjoy it. As Princes are wont to stand by those whom they take into favour, even so does God. He suffered no man to do them wrong, but rebuked Kings for their sakes, saying, Touch not mine anointed, and do my Prophets no harm, Psal. 105.14, 15. He that toucheth you, toucheth the apple of mine eye, the tenderest part that is, Zech. 2.8. See thou speak not to Jacob either good or bad, it is the charge which God gives Laban about him, Gen. 31.29. With favour shalt thou compass him as with a shield, Psal. 8. ult.
There are three special Evils which Gods Favourites have the priviledg to be kept and protected from by him. First, From Violence and Destruction. Secondly, From Calumny and Detraction. Thirdly, From Sin and Temptation.
First, From Violence and Detraction. Job 5.19. He shall deliver thee in six evils, yea in seven there shall no evil touch thee: In famine he shall redeem thee from death, and in war from the power of the sword; and so as from sword so from pestilence. Psal. 91.1, &c. Thou shalt not be afraid, &c. All which Promises are to be taken restrictively, as holding for the most part with Gods glory, and the good of the person.
Secondly, From Slander and Detraction. Psal. 31.20. From the strife of tongues. And Job 5.21. From the scourge of the tongues. Sometimes that it shall not smite, not a Dog to move his tongue. Always that it shall not hurt. Thy righteousness shall be clear'd as the light, Psal. 37.5, 6. And as the light it shall be the clearer and brighter after some clouds and over-casts which are upon it.
Thirdly, From Sin and Temptation. He that breaks his peace with God he makes a gap in his Soul, and provokes the Lord sometimes to give him over to divers lusts; as he loses the benefit of protection in common pardon, so he loses it likewise in regard of restraining Grace. Take all the great enormities and miscarriages of Gods Servants in Scripture, and ye shall find them to be the consequents of Gods favour remitted towards them. When men walk loosly with God, are careless and negligent of themselves, formal and customary in his Service, and in doing of the duties which he requires of them, they do not only hazard their protection from outward Evils, but likewise provoke God to give them over to spiritual Judgments. But now whiles they keep in favour with him, they are more secure from these. He that pleaseth God shall not be taken in her snares, Eccles. 7.26. It's true of any other great sin besides; this was Pauls confidence, 2 Tim. 4.18. The Lord shall deliver me from every evil work, and preserve me to his heavenly kingdom, &c. That man which is under Gods favour, he has a curb and restraint upon his spirit, which orders him, and keeps him in awe, that he runs not to the same excess of riot with other men; he is from hence kept from Sin and Temptation. And here's the second priviledg of this condition, to wit, Protection.
A Third is Prevalency and Power. Men which are in favour with great ones they are able to do great things in the World, and so are the favourites of God; for they have his ear upon every turn: As Isa. 45.12. Ask me of things to come concerning my sons, and concerning the work of my hands, command ye me. They are Israelites which wrestle with God and prevail. See Job 22.26. Thou shalt make a prayer, and he shall hear thee, thou shalt decree a thing, and it shall be establisht unto thee.
The power which Gods People have with him in this regard may be taken notice of in these Expressions of it. First, That sometimes he will hear none but them; none for Abimelech but Abraham, Gen. 20.7. None for Eliphaz but Job, ch. 42.7.
Secondly, To manifest his peremptoriness, he professes he would not hear even them. As Jer. 15.1. Though Moses and Samuel stood before me, &c.
Thirdly, When he has no mind to grant a thing, he first takes them off, Exod. 32.10. Let me alone, &c. to Moses.
Thus in all these Particulars have we seen the Priviledges of Gods loving-kindness.
Now the Application of all to our selves will run out in a fourfold Question. How shall we know whether we have it? How shall we get it if we want it? How shall we keep it when we have it? How shall we receive it when we have lost it?
I. How shall we know whether we have it? this is known divers ways.
First, By his Countenance. God looks otherwise upon us, as Jacob to his Wives about Laban, Your Fathers Countenance is not to me as heretofore.
Secondly, By his Presence and Communion. Can two walk together and not be agreed? God converses with those which are his Favourites, Gen. 17.22. Talked with Abraham. And so with Moses, Exod. 33.11.
Thirdly, By his love-tokens and sprinklings of favour. The hidden Manna, Rev. 2.17. The earnest of the spirit, 2 Cor. 1.22. &c.
Gods favour is not discern'd by any outward thing here below, but by Grace wrought in our hearts, and drawing us nearer to himself.
That for the Solution of the Question, How shall we know whether we have it? Yea, or no?
II. How shall we get it if we want it?
First, By labouring to be acquainted with those which are about him. Thus men get to be acquainted with great ones.
Secondly, Circumspect carriage and behaviour, walking exactly, Ephes. 5.15.
Thirdly, Industry and Diligence in a mans place, Prov. 22. ult.
Lastly, Study the temper and disposition of him, whom we seek to.
Thirdly, How shall we keep it, when we have it?
First, By universal compliance, indulge no one lust whatsoever.
Secondly, By sobriety and humility of enjoyment, not proud and lifted up.
III. By a cautelous shunning of all occasions of offence.
IV. How shall we recover it, when we have lost it?
First, By an ingenious acknowledgment of our miscarriages past.
Secondly, By doing our first works, Revel. 2.5.
Thirdly, By double diligence and zealousness for time to come.
And thus now of the First General in the Text, viz. the Proposition, Thy loving kindness is better than life.
The Second is the Inference or Improvement, My lips shall praise thee. When 'tis said here his lips, we must not take it Exclusively, His lips and nothing else; but Effectively, his Praise should break forth at his lips; this he promised. As where the inward man is rightly qualified, it will shew it self in the outward.
The Connexion seems to be double; either referring to the former Verse, Early will I seek thee, because thy loving kindness is better, &c. And so here's an account of his Importunity.
Or else referring it to the latter, My lips shall praise thee, because thy loving kindness is, &c. And in this latter we now take it. David praises God for the excellency of his loving kindness.
First, What it was in it self, in its own nature, considered in God himself; God is to be praised for that which he is, Psal. 92.12.
Secondly, For what he was to David; Because I do enjoy this loving kindness of thine, which is better than life. David did not bless God only for a notion, but for an experiment, and the sence of Gods love to himself.
And here now comes in the second notion of Gods loving kindness in the expression of it.
First, Out of a principle of Joy which is communicated and full of diffusion.
Secondly, Out of a principle of Love, as desiring to make others which were his Brethren sensible of the same favour.
Thirdly, Out of a principle of Thankfulness and Ingenuity.
Here's the difference betwixt the Saints and the World. The World thinks the favour of God not worth the observing; Gods People do much rejoyce in it, and bless him for it. That's the Second General, the Inference.