Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 4 · Sermon 2
SERMON II.
PSALM 4.2.
O ye Sons of Men, how long will ye turn my Glory into shame? how long will ye love vanity, and seek after leasing? Selah.
There were two sorts of Persons which had a special hand in David's Affliction, and the Trouble in which he was, upon the penning of this present Psalm. The one was God Himself, as the Main and Principal inflicter: And the other was Men, as Means and Instruments which God did make use of. Now accordingly does he for his particular in this distress, apply himself to either: To God, by way of Appeal, and Intreaty, and Supplication. To Men, by way of Advice, and Reproof, and Expostulation. The former we have laid down in the first verse of this Psalm. The latter we have here in this verse, O ye Sons of Mens, how long will ye turn my Glory, &c.
IN this present Verse before us we have two general Parts Observable of us: First, The Persons spoken to, O ye Sons of Men. Secondly, The Speech it self, which is directed unto them; How long will ye turn my Glory into? &c.
We begin in order with the first, viz. The compellation, or Persons spoken to; O ye sons of men. The sons of men in Scripture are taken for the most part under a double notion, either first of all in a way of Disparagement, for mean, and base, and inferior men: Men of low degree, as we find them call'd, Psal. 62.9. They are Bene Adham; Filii hominis. Or secondly, In a way of Advancement, for great, and high, and mighty men: Men of high degree, as they are there also interpreted, Bene Ish; Filii viri: Now it is not the former, but the latter which are here spoken to. The words in the Original Text here in this place are the latter of these two Denominations; O ye sons of men, i. e. Ye great men, and noble men, and rich men: Men of Rank, and Quality, and Eminency. These are those whom the Prophet David does here direct his speech unto in this Text, and does here especially argue withall. It is not my purpose at this time to insist hereupon, only because it lies in our way, we cannot but say somewhat of it; and in brief, it shall be this, That great men, they are such as do especially stand in need of Caution and Admonition to be administred unto them; To be dealt withall as concerning those sins and miscarriages whereof they are guilty. This we gather here from David s example and practise in this present Scripture, who applies himself especially to these of any other: No doubt but there were others besides whom these words did concern likewise, but the holy Prophet fastens upon these, rather then any other now at this time; O ye sons of men, (i. e.) as we have explain'd it, Great and Eminent Persons. And so does the Spirit of God also elsewhere in Scripture, as Esay 1.10. Hear the Word of the Lord ye Rulers of Sodom, Hos. 5.1. Give Ear O house of the King. And Amos 4.1. Hear this Word, ye kine of Bashan, that inhabit the Mountains of Samaria; that is, ye rich and mighty Ones, as the words are usually expounded; still there's Caution given to great Ones.
And surely it is not without need, and very good cause: For first, Great Persons have for the most part great Lusts and Corruptions abiding in them, and prevailing over them; therefore they have need of all the Counsel and Exhortation that may be upon occasion to be bestowed upon them; that so by this means those Corruptions may be subdued and restrained. Those Bodies which are full of Humors, have need of a great deal of Physick to purge them, and work them out. And so had those Souls likewise, which is the case and condition most commonly of these sons of men: There's usually the gathering of much corrupt matter in them; Pride, and Luxury, and Oppression, and Injustice, and Security. These are such Sins and Vanities as do principally reign in such Persons as we shall see afterwards, therefore they stand in need of these helps.
Secondly, As they are such who have many Corruptions within them, so many Temptations from without. As they have many Lusts in themselves, so they have many things which feed these Lusts, and serve to nourish them more and more, if they be not the better prevented. And that is all those outward comforts and Priviledges which at any time they enjoy; whether Ease, or Wealth, or Honour, or Strength, or what ever it be. What ever is in it self a Comfort, it is a Temptation to a carnal heart, which knows not how to use it, and to be the better for it, and from hence becomes so much the worse. It is the misery of all sinful Persons, which have more of the Blessings of God then they have Grace to use them withall; that those very Blessings prove Curses to them, and hinderances in the way to Heaven, and eternal Salvation.
Thirdly, Great Persons had need of seasonable Intimations and Admonitions to be given unto them, not only in reference to themselves, but also in reference to others. Forasmuch as their miscarriages are for the most part of greater influence then others are: For first, They are more arm'd and fitted for mischief then others: Poor and meaner men, though perhaps they may now and then have as much malice as others, yet they have not alwayes those opportunities and abilities afforded unto them as greater men have; and so in the event are not likely to do so much harm. This was that which made David especially so to look after these, amongst those which set themselves against him, Achitophel a deep Counsellour, and Amasa a skilful Warrior, and Absalom of the Blood-Royal. He was afraid of such as these, more then of many others besides; for which cause he applies himself to them as most fitted and enabled for doing evil. And then again, such as these are more exemplary: Every one observes what these do, and are ready to do the like themselves, and to conform unto them. These had therefore need of all other to be chiefly admonisht, as we see here they are.
This (for the Use of it) serves both as a warrant for the Prophets to give it, and for such persons also to receive it, and to take it well there where it is given; to suffer the words of Exhortation, as the Apostle speaks; Charge them that are rich, sayes Paul to Timothy, who though sometimes they think themselves above it, yet do indeed stand much in need of it; yea (to speak truth) most of all, upon the fore-mention'd Considerations. And so much briefly of the first General, which is the Compellation, or Persons spoken to, Ye sons of men, Filii viri.
The second is the Speech it self, which is directed to them: And this is an Expostulation consisting of two Branches; First, In reference to himself; How long will ye turn my glory into shame? And secondly, In reference to themselves; How long will ye love vanity, and seek after leasing? Wee'l consider of them both.
First, To begin with that part of the Expostulation which concern'd David himself; How long will ye turn my glory into shame? David takes up these persons for their scornful and unworthy carriages in his own particular, as not using him in that manner as it became them to do. The phrase is somewhat ambiguous, and accordingly may admit of a various interpretation; but such as may be best determin'd by a consideration of what it was which David reckon'd for his glory. Now this, it may be reduced especially to three Heads: First, His Innocency, his Glory; that is, his integrity and freedom from any gross miscarriage which they might tax him withall. Secondly, His Piety, his Glory; that is, his Religion; yea, the God Himself, whom he worshipt and serv'd, Psal. 3.3. Thou, O Lord, art a sheild for me, my glory, and the lifter up of mine Head. Thirdly, His Authority, his Glory; that is, his Government, and that place of Rule and Magistracy which by God Himself was committed unto him. Each of these were the glory of David, which did put an Honour and Dignity upon him, and wherein he did rejoyce. Now these they were all (possibly) but at least, one or two of them, turn'd into shame, by those which were enemies to him: His Innocency and Integrity, by slander, or temptation to evil; His Piety and Religion, by Reproach, and Blasphemy, and Derision; His Government and Authority, by Opposition and Rebellion against it, and undervaluing and contemning of him in it. And whiles David does here expostulate with these Persons about it, he does consequently condemn them for it: For defiling his Innocency, for reproaching his Religion, and for rejecting his Scepter and Rule over them. Each of these were great sins in them, and such as deserv'd most justly to be censured in them, and in any other besides.
First, The defiling of his Innocency; How long will ye turn my glory into shame: This is a phrase which carries thus much in it as comes hereunto. There are two wayes whereby any ones Innocency is defiled: The one is by corrupting it, and the other is by detracting from it; and both of them (accordingly) a turning of their glory into their shame; corrupting it, that is, by temptation; when those which are at present innocent, shall be at any time by evil perswasion drawn into guilt. Detracting from it, that is, by slander; when those which are really innocent shall be represented as guilty.
First, Take it in the first sense; The defiling of Innocency by corruption, and evil perswasion: Whosoever they be that draw any Persons into sin and ungodly courses, they turn their glory into shame, and are so to be thought of; why? upon what account? because there is nothing which is more a mans glory then his integrity; nothing more a mans reproach, and disgrace, and dishonour, then his sin. This is that which robs men of their glory, and takes their honour from them; let them be in civil and worldly respects never so honourable, when they once do degenerate into wickedness, and ungodliness, and impiety, their glory is departed from them. Therefore it was a very good and prudent Resolution of Jobs, to hold this whatsoever became of him in any thing else, Job 27.5, 6. Till I die, I will not remove mine integrity from me. My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live. So it should be with every one of us.
And we should answerably turn this Expostulation here of David's, upon those which would at any time move us and perswade us hereunto; when either Satan, our Spiritual Enemy within us, or his Instruments, evil Persons without us, shall at any time tempt and provoke us to any thing which is amiss; put them off with this quetion, How long will ye turn my glory into shame? whiles ye go about to corrupt mine Innocency, ye diminish my glory; ye wound me in mine honour, ye take away my greatest Excellency and Dignity from me: For so indeed they do, and nothing more. When they bring any into guilt, they bring them consequently into disgrace: A wound and a dishonour shall he get, and his reproach shall not be wiped away, Prov. 6.33. What is said of Adultery, is true likewise of any other sin.
This were well to be thought of by such as those, who stand so much now and then upon their Honour and Reputation, and make it sometimes an argument to them for the committing of sin it self; Which glory in their shame, as the Apostle Paul speaks of them; they do hereby do themselves the greatest disparagement that may be, and those also which draw them thereunto; that's one way of defiling Innocency, to wit, by Corruption. Another is, by detraction and slander, which is more pertinent to the case here of David; whom his enemies, though they could not draw into evil, together with themselves, and turn his glory into shame in that way, yet they did many times traduce as evil, and so turn his glory into shame in that way as much as they could. And he did very well to call them to an account in this respect, as being such as is justly taxable and reprovable in any, and such as God Himself is ready to deal with them for. Calumny, and slander, and detraction, and evil speaking, they are such as all must answer for, which are any way guilty of them: But I cannot stand upon these things; that's the first Explication, How long will ye turn my glory into shame? that is, defile mine Innocency.
Secondly, It may refer also to David's Piety and Religion, by taking his Glory for his God. This was that which he did very much stand upon, and which they also did disturb him in, saying, Where is now thy God? That which David made to be his Confidence, that did his Enemies make to be his Reproach, and despised him for: Now accordingly does he here tax them for it, How long? &c. There's nothing which goes more to the heart of those which are godly, then when Religion, and the Worship of God suffers Reproach; or themselves in reference thereunto. This is as a Sword in their very bones, as David professes of himself in another place, Psal. 42.10. As with a Sword, or killing, as some render the words.
Thirdly, It may relate to his Government, and Royal Authority; How long will ye turn my glory into shame? that is, How long will ye refuse me to be your King and Ruler over you; because they now adher'd to Absalom, and cast off his Government of them: And here now it is to be taken not only in the letter, but in the mystery; Not onelyonly of David in his Person, but in his Representation, who was an eminent Type of Christ, the King of his Church; and so did not only here challenge those which opposed his own Temporal Government, but speaking in the Spirit also, those which refused Christ's Spiritual Government; in which respect it will come home to our selves for our own particulars: Here's for those, which (as it is in the Gospel) will not have Christ to reign over them, Luke 19.27. The Spirit of God does here argue with them for it, How long will ye turn my glory? &c. that is, How long will ye stand out in opposition against my Government. God has set his King upon his holy hill of Sion, as it is in a Psalm or two before, Psal. 2.6. And now he expects Obedience to be yielded to him, and that all men should honour the Son, as they honour the Father, John 5.23. Those that refuse to do so, he here expostulates with them, and in a manner convinces them of their Obstinacy and Rebellion against him.
Yea further, he restrains them in it, and takes them off from it; How long will ye? &c. As who should say, It is now time for you, after so many standings out, to come in and close with me, to preserve both your own Lives, and mine Honour; which by your stubbornness, and wilfulness, and contradiction, is much impair'd by you. That which David (who is the Type) sayes to those which are his Enemies in the letter; that does Christ (who is the Anti-type) say to those also which are his Enemies in the Spirit, and proportionable resemblance. But I am not yet come to that which I desire most to dwell upon; so much therefore for that, viz. The first branch of the Expostulation, as it concern'd David himself; How long will ye turn my glory into shame?
The second is in reference to themselves, in the words that follow; How long will ye love vanity, and seek after lies? In which passage there are three things briefly considerable, as censur'd by the Prophet David in these Persons with whom he had to deal, The sons of men. First, The corrupt object or evil it self, Vanity and lies. Secondly, The corrupt affection or propensity towards this object, Loving and seeking. Thirdly, The deep rooting and fixedness of this corruption in them, as to continuance and perseverance in it; How long will ye? and how long?
We begin with the first, the corrupt object or evil it self, Vanity and lies. That which Agur desired, That God would remove from him vanity and lyes, (Prov. 30.8.) The same is that which David does here censure in these Persons, as prosecuted by them: Under which manner of phrase and expression, we have signified and exhibited unto us the nature of all these things here below, which the World and sons of men do for the most part please themselves in, and give themselves to, as being such as are very empty and deceitful: The Hebrew word signifies an empty thing. They are vanity, that is, they are such things as are slight and unsatisfactory: And they are a lye, that is, they are such things as do not prove answerable to the opinion and expectation which is had of them, Vanity and lyes.
That we may keep our discourse within bounds, I shall reduce this vanity and falshood to three Heads especially, as those which are chiefly intended here in the Text: First, Of Persons. Secondly, Of Counsels. Thirdly, Of Estates and Conditions. There's an emptiness and deceitfulness which is considerable in each of these, which David does seem to strike at here in this place.
First, For Persons, They are vanity and lies, and so does the Scripture also else-where represent them unto us, both in the General, and in the Particular: First, In the general, and at large, Psal. 39.11. Surely every man is vanity. Then in the Particular, and more distinctly, Psal. 62.9. Surely men of low degree are vanity, and men of high degree are a lye: being laid in the ballance, they are altogether lighter then vanity. He takes in all sorts, that so none might be excluded, but might come under this just censure of vanity and falshood which is in them, and belonging unto them. David here in this place speaks it more particulary of Absalom and his Abettors; but it holds good even of all other Persons. There's a vanity and uncertainty in them: They are empty and insufficient, and they are transitory and passing away. There's each of these in them.
First, Empty and insufficient: They are such as are unable to support and to sustain one another, even the best that are. If we speak of those which are evil, they are nothing else but vanity; their very Principles which are in them are vain, and rotten, and corrupt; as it is with those which are in their natural condition, and not yet brought home to Christ. If we speak of those which are good, they have much vanity adherent to them, which is mingled with those better Principles whereof they partake, and so indeed upon conclusion they are vanity all. Though some be better then others, yet there are none which are absolute and compleat, but have their weaknesses and infirmities in them which do render them liable to and capable of this expression which is here fasten'd upon them. As Rabshakeh to Hezekiah of Egypt, The staff of a broken reed, whereon if a man lean, it will go into his hand and pierce it, Esay 36.6. Thus are the sons of men: There's an emptiness and insufficiency in them.
Again, Secondly, They are also transitory and fading; They are vanity and lyes. It proved so here with Absalom; we know what became of him, and how soon: And it is so with others also, upon which account the Scripture does take us off from confidence in them, Psal. 146.3, 4. Put not your trust in Princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish. Esay 2. ult. Cease ye from man whose breath is in his nostrils: for wherein is he to be accounted of? Thus is there a vanity and falshood of Persons; that's the first.
Secondly, Of Counsels and Designs; this is another thing which David here aims at, and perhaps at this especially; How long will ye love vanity, and seek after lyes? that is, How long will ye frame deceitful Plots and Conspiracies, whereby to withstand me, and undermine me in my Government of you? And so it serves to give us a discovery of the nature of all those Contrivances and Devices which are in the heart of man, for the advancing and setting up of themselves in a way of the World, especially against Christ and his Scepter: They are all vain and fruitless, and unprofitable, and which will come to nought: He travelleth with iniquity, and hath conceived mischief, and brought forth a lye, Psal. 7.14. They are all ungodly Contrivances: Whence we read, That the Adversaries of the Lord shall be found lyars, as not effecting that which they promise and undertake.
Thirdly, For Estates and Conditions, there's vanity and falshood in them also; Honours, and Pleasures, and Riches, they are all empty and void: Verily, sayes David, every man in his best state is altogether vanity, Psal. 39.5. Col Hevel, Col Adham, Whole man is whole vanity; and that Nitsab to, when he is setled and confirm'd, as much as the condition of this world will suffer him to be; when he is at his best, he is but vain then: Best according a… the world judges of betterness, which is from the abundance and confluence of these things which I have now named; he is even then but in a vain estate: He walks in a vain shew, and disquiets himself in vain, as it is again there in that place, Psal. 39.6. There's nothing which we can speak of or think of here below, but God has written vanity upon it, as that which is much observable in it: And accordingly would have us to judge of it, and to apprehend it.
Therefore it is that the Spirit of God does make choice of such kind of phrases and expressions as these are before us: He could if he had pleased named the things themselves in their proper Titles, and those Names whereby they are ordinarily known, Riches and Honours, &c. but he calls them rather Vanity and lyes, that so he may hereby give us an account of the true nature of them, and cause us to think of what they are rightly consider'd: And all little enough to perswade us, and to work us hereunto, as we shall see anon by that which follows. Though they be so, yet we do not think them so, till it pleases God to open our eyes, and then we shall see them so indeed; we shall judge of them, and call them so, as God himself does judge and call them, whose Judgment is according to truth, Rom. 2.2.
It is true, it cannot be denied, but there is a natural good in them, which God has fitted to desires in us, thereby to make our passage through this world so much the more comfortable to us, which we must alwayes acknowledge in thankfulness and respect to him, that has bestowed them upon us; but yet they have not absolute happiness, and satisfaction, and contentment in them, which is able to fill the Soul; neither do they alwayes afford that to us, which we do many times look for or expect from them. In which regard this denomination is very justly fasten'd upon them, as most suitable and agreeable to them, Vanity and lyes. And that's the first thing here considerable, the corrupt object, or evil it self, which is here propounded.
The second is, the corrupt Affection or Propensity towards this Object, and that is in two expressions likewise. Loving and seeking, which may be consider'd as referring to each; Wherefore do ye love vanity, and seek after lyes? whereas the latter expression rises above the former in regard of the Object, so it does also in regard of the affection; seeking is beyond loving, as vanity is less then lyes.
We may, if ye will, look upon them both: And first, of the former, Wherefore do ye love vanity? This is that which the Spirit of God, in the mouth and pen of the Prophet David, does find fault withall here in these persons; their loving of vanity. And it is that which is justly taxable in any other besides: It is not, Why have you vanity in you? that's bad enough, and too bad to, to be guilty of no more but that; the inherence of vanity in our Natures, as cleaving unto them. But to love it, this is intollerable; forasmuch as this doth shew that desperate wickedness which is in the heart; yet this is the temper and disposition of all carnal and worldly persons, they are not only vain, but love vanity; it is very pleasing and delightful unto them: As it is said of those which are evil, They love darkness more then light.
The reason of it (if we would know it) is briefly this, because there is so much vanity in themselves, and in their own hearts; Mens affections are according to their principles: And every one loves that most without him which is most suitable to somewhat within him: Liking it is founded in likeness, and has therefore that word put upon it. It is so in whatsoever we can imagine; whether in Temporals or in Spirituals, as to the things of this life, or of a better: Mens love is according to some working and impression upon their own spirits. And so it is here in the point of vanity; those which are vain persons, they delight in vain things; as Children, they love such matters as are most agreeable to their childish dispositions, and as do sute them in that particular: Out of the heart comes all kind of evil.
This may serve to call us to an account concerning our selves, to see how it is with us. There's vanity even in the best that are, more or less, and it cannot be avoided so long as they live here below in these houses of vanity. But do they love it? and affect it? and delight in it? Oh by no means. It is very irksome and grievous to them, and they abhor it with their whole heart: They cannot indure it; let us therefore consider how our selves stand affected in this respect. And for this purpose, consider, that God judges of us by our affections, and by them most of all, as the pulses and discoveries of the soul what it is; we are indeed that which we love and most delight in. And therefore let us now upon this point make trial of our selves, and return into our own breasts. Let us observe the proper byas, and bent, and inclination of our spirits, how it is set in us.
And if we find any hankerings in us to such things as these are, let us as soon as may be discharge our selves of them, as considering the great hazard and danger which is in them. It is a perillous thing for any to be in love with vanity; forasmuch as it is that which is exclusive of the love of God, whether ye take it in a passive sense, or in an active sense: In a passive sense, of God's loving of us; Or in an active sense, of our loving of God: Our loving of vanity it is exclusive of either of these loves.
First, By taking it passively, of God's loving of us, 1 John 2.15. Love not the world, nor the things that are in the world: If any man love the world, the love of the Father is not in him: That is, The Father does not love him. Look by how much these things do at any time grow in our love, by so much do we our selves grow out of the love of God: And his heart is from hence set against us, that's one inconvenience.
Again, secondly, By taking it passively; It is exclusive of our love to God, and hinders us of that due affection which we owe unto him. Thus, Rom. 8.7. The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. And so James 4.4. Ye Adulterers and Adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world, is the enemy of God; that is, He sets himself in opposition and contradiction to him.
This is the mischief which does insue upon the loving of vanity; which should therefore make us to avoid it, and by all means take heed of it, that we do not nourish and harbour such evils and corrupt affections in our selves of such dangerous consequence. So much for that, viz. The loving of vanity.
The second is, The seeking after lyes; This is another thing censur'd in these persons, as an inlargement and amplification of the former, and as justly taxable in them. It does argue a further setledness of this vain and corrupt affection in those Parties in whom it is, when they do not only take objects as they are occasionally presented to them, but also search and look out for them. This is the temper and humor of abundance of people in the world, which study and meditate vanity: Make provision for the lusts of the Flesh, and seek after Lyes, as it is here exprest; Which go after vain things which will not profit, 1 Sam. 12.21.
This implies first of all invention, when men are witty in evil devices. It was one of the sins of the Gentiles, which the Apostle taxes in them, Rom. 1.30. Inventers of evil things, foreign. There are abundance of them in the world, such seekers as these are, which make it their trade and business to find out vanities and lyes; such things as may feed the lusts and corruptions both of themselves and others. There is a great deal of naughtiness in the heart of man to this purpose, which does put him upon evil contrivances, and designs, and imaginations: This is that which is very sordid and unworthy. If we will imply our wits about any thing, let it be about that which is good, for the benefit and advantage of our own and others Souls; but to study how to corrupt and insnare them (as many do) this is a thing very odious and abominable, and such as by all means we should be careful to withdraw our selves from. We should take off seeking after vanity and lyes in this respect, so as to devise and invent them.
Of this sort are all such persons as make it their chiefest business to invent vain and new-fangled Apparel, and Fashions, and Dresses, and the like. They seek after vanity and lyes, and so come under this censure of the Prophet David's here in this Text; such as have nothing which they can find time for to busie and imploy themselves in, but only such matters as may sute to their luxuriant fancies, and the satisfying of their vain imaginations. A great account have they to give to God for such expence both of thoughts and time; And all such as profess Christianity, should especially keep themselves from it: They that observe such lying vanities, they forsake their own mercies, as it is Jonah 2.8.
Secondly, As there is invention in this seeking, so likewise earnestness of persecution. Those that seek after vanity and lyes, they pursue it, and cannot be without it; and they sleep not until they injoy it. It is the case and condition of divers and sundry persons, which accordingly David does here judge and reckon with them for: He does not so much blame them, in that lyes had a little deceived them, as that they themselves should follow them, and be so eager in the pursuit of them as they seemed to be. Sin is still the more hainous, as it is the more voluntary, and as there is any thing of wilfulness and perverseness mingled with it: So it was here, Ye love vanity, and seek after leasing. And so much of the second particular considerable in this Expostulation, viz. The loving and seeking corrupt affection.
The third and last is, The deep rooting and fixedness of this corruption in them, as to continuance and perseverance in it; Quousque? How long? This carries it still higher then before. There is sometimes vanity which men fall into, but it's full sore against their wills; they take no pleasure or delight at all in it: Yea, but these in the Text they loved it, and affected it, that's somewhat more. There are others which have some affection to it, but they will not trouble themselves to seek it: These did not only love, but pursue it. Others there are, which go so far as to seek it, and pursue it, and follow after it; but then they set bounds, and limits, and restraints to themselves; in this pursuit they find time to give over. These before us, they never have done; They do not only love vanity, and pursue it, but they also abide and continue in it, and will never be taken off from it. And this is that in the last place which the Spirit of God does censure in them, as the greatest and highest of all: How long will ye do it? How long will ye love vanity? and how long will ye seek after leasing? That is, Put no bounds or limits to your loose and extravagant affections.
This is that which God much stands upon in Scripture, as an aggravation of wickedness, the continuance and perseverance in it, without turning from it, as Jer. 4.14. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved: how long shall thy vain thoughts lodge within thee. So again, Jer. 13.27. O Jerusalem, wilt thou not be made clean? when shall it once be? And Psal. 62.3. How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence. The Lord is as it were tired and wearied out by mens continuance in vanity and sinful courses, and thinks it long till they discharge themselves of them.
And this delay and deferring of theirs, and continuance in evil, it seems so much the worse and more tedious, according to several circumstances of aggravation which are considerable in them. As,
First, The many and daily Warnings and Admonitions which have been given unto them, and Perswasions taking them off. There are some persons whom God is constantly knocking at the doors of their hearts, and driving them from their vanities, and lyes: Now to these it may be very well said, How long will ye love and seek after them. Continuance in sin is very grievous, but especially after many provocations and excitements of God's Spirit in our hearts, whereby he calls upon us to leave and forsake it. Here to go on, is so much the less excusable in any, whosoever they may be.
Secondly, The many Mercies and Allurements which God follows them withall; when the Lord shall not only intreat them, but as it were hire them to break off their sins, and to have no more to do with them; for them still to go on in them is very obstinate, and an argument of an heart much bewitcht. God's mercies they should put a check upon us in any evil course whatsoever, and take us off from it: So that although we have been in it formerly, yet now henceforth we should follow it no more: When we shall pursue it and prosecute it notwithstanding, this is a great aggration of sinfulness.
Thirdly, The many Miscarriages and Disappointments which they have met withall in it: There are some which perchance may be ready to do some evil for a while, because they know no great harm in it, nor as yet find no inconvenience by it, for which they should be perswaded to leave it. But now when men have tasted the bitterness of it, by the wrath of God in their Consciences, by some mischief happening to their Estates, by some afflictions in their Bodies and outward Man, notwithstanding all this to persist, this still makes it to be so much the worse. When men shall endeavour, and attempt, and undertake, and still be frustrated, as it was here with these persons in the Text, here it may be well said to them indeed, as here it is, How long will ye love vanity? &c.
Let all this teach us to prevent God from saying as much to our selves: Or if he does say it, let it be a restraint unto us, that he say it not again: When he shall say, How long? as he does sometimes in his Word, and in our Consciences; let this his how long prevail upon us. Especially considering, that the time may come when we our selves may say as much to Him, when we would be glad he should hearken to us. As we would have him to refrain us, when we say to Him, How long? in regard of punishing. So let us our selves refrain, when he sayes to us, How long? in regard of sinning. And that's the third thing censured: the continuance and perseverance in will.
We may here (for a close) take notice of the manner of the Prophet David's expressing of himself to them, which is not in a way of positive censure, You are to blame for your love of vanity, &c. but in a way rather of sharp Expostulation, hereby to quicken them, and to make it more effectual. As also in a way of argument, as appealing to their own Understandings for the foolishness and unreasonableness of such courses: Why do you spend your money? &c. Esay 55.2. To signifie that the wayes of sin are such as men, when they are in their right wits, will be ready to condemn of themselves, and will be ashamed of them, especially such as they may be, Sons of Men. There's a secret argument in that also, taken from the Persons; How long will such as you are do so and so. So much for that and for this whole verse.