Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 42 · Sermon 3
SERMON III.
PSALM XLII. 3, 10.
My tears have been my meat day and night, while they continually say unto me, Where is thy God?
As with a sword in my bones, mine enemies reproach me: while, &c.
The Afflictions of Gods People in this World, they are not only grievous, but many, not in one kind only but in another; not only privative in the denial of Comforts, but also positive in the infliction of evils, and that one on the neck of another. This we may observe in the Prophet David here in this Text, he had been deprived of the Ordinances in the former verses. And here he has now added the reproaches of Enemies, which is laid down in two distinct verses, the third and tenth of this Psalm. And so we shall joyn them both together in the handling with Gods assistance.
IN the Text it self there are two General Parts considerable. First, the insolent carriage of Davids Enemies in his Affliction. And secondly, Davids resenting and entertainment of this their carriage. The carriage of the Enemies, that we have in those words, They reproach me, whiles they daily say unto me, where is thy God? The entertainment of this their carriage, that we have in two Expressions, in ver. 3, 10. In the 3d. My tears, &c. in the 10th. As with a Sword, &c. I proceed.
We begin with the first General, viz. the carriage of Davids Enemies; Mine Enemies reproach me, while they, &c. Wherein again we have four Particulars more. First, the nature of it, and that was Reproach. Secondly, the Expression of it, They say unto me. Thirdly, the Constancy of it, Daily or all the day long. Lastly, the Specification of it, in a scornful and opprobrious Question, Where is (now) thy God?
First, For the nature of it, it was Reproach; Mine Enemies reproach me. Reproach it is taken two manner of ways. First, for that disgrace which a Man justly brings upon himself, by his ill behaviour, and so it is a just punishment: This is intended by the Apostle, where he shews, That a Minister must have a good report, lest he fall into reproach, 1 Tim. 3.7. Secondly, for that disgrace which is unjustly cast upon any one for doing his Duty, or for that which is good. And thus it is to be understood in this place, where David says, That his Enemies reproach'd him; they disparaged him for doing of Good, and for suffering of evil in so doing, and so reproach'd him. This is that which the Servants of God are subject and exposed unto, even the Reproaches of evil Men. The Enemies of Gods People they are a scornful and reproachful Generation, they are such as give themselves up to an outragious and virulent tongue, which they make use of upon all occasions against those which are good. Thus it hath always been, and so will be to the end of the World; we have divers Instances of it; thus it was in Abraham's Family in the carriage of Ishmael to Isaac; Sarah saw the Son of Hagar the Egyptian which she had born unto Abraham mocking, which the Apostle in Gal. 4.29. calls Persecution; He which was born after the Flesh persecuted him that was born after the Spirit. Shimei reproach'd David, 2 Sam. 16.7. Come out, come out, thou man of Belial, &c. So Tobijah and Sanballat, and the rest of that cursed crew in Nehemiah, they reproached the Servants of God which were imploy'd in the building of Jerusalem. Rabshakeh, we have a special instance in him, how he reproached Hezekiah and his People, Isa. 36.13. And Goliah, 1 Sam. 17.8, 10. He stood and reproach'd and defyed the Armies of Israel.
This proceeds from sundry Considerations; as first, Their Malice and Hatred, and Envy. Enemies they are ill-affected, and therefore reproach. Friendship and Love, it is full of bowels and pity, and commiseration; but Enmity it rejoyces in evil, and accordingly it reproaches for it, as in Jobs seeming Friends.
Secondly, Pride and scorn. Haughtiness and height of mind, it is easily drawn forth into reproach. Now the Enemies of Gods People they are very full of this; Pride compasses them about as a chain, Psal. 73.6. And, He is a proud man, speaking of the Chaldaean, in Hab. 2.5.
Thirdly, Baseness and sordidness of mind. The more noble any are of a generous and magnanimous Disposition, the freer they are from reproaching: Scorn and insultation over Affliction it is the argument of a base mind: As it comes from height of Spirit in one respect, so from lowness of spirit in another. Now this is that which is eminent in wicked Men, they are very unworthy in this particular, therefore they are call'd foreign, unreasonable and absurd men, as it is in 2 Thes. 3.3.
Lastly, Their Madness and Folly. Wicked Men would have less wickedness if they had but more wit; but they are fools as the Scripture still calls them, and so they prove. And amongst the rest in this Particular, wise Men will never reproach, because they think the case may be their own; and as they see others fall into Affliction, so it may in time happen to themselves. But Fools they are apt still to please themselves in their present condition which they think to be stedfast and immoveable, and therefore are so ready to upbraid and reproach others, as here they did David.
But secondly, For the Expression of it, They say unto me. It is bad enough to think hardly of those which are good; we should have tender thoughts of Gods People, especially in Trouble and Affliction, and not conclude rashly of them as many are apt to do: But especially take heed of evil speeches. Thoughts though (such as they may be) they may have evil enough in them, yet being more immediate to the Soul, they are more irresistible, and sometimes hardlier supprest; but when they come forth into Words, they shew a great deal of naughtiness indeed; evil Words they are evil Thoughts justified, and allowed and seconded; and therefore are so much the worse in that regard: Thus it was here with these Enemies, They say: their mischievous affection vented and discover'd it self; their ill-will brake forth at their lips, they could not hide nor conceal it within themselves. This is the practice of many others, Psal. 50.19, 20. Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother, and slanderest thine own mothers son. The Spirit of God takes notice of Mens miscarriages in this particular. Men may think that their Tongues are their own, and that they have liberty to say what they list, and that even of Gods Servants themselves: But the Lord he takes notice of it, and will one day call to a reckoning for it.
They say, and they say unto me. It is not of me, but to me; they spake it to his very face, as those who were ready to justifie it, and make it good, that God had forsaken him. Backbiting argues more baseness, but open reproach carries more boldness and shamelesness, and impudence in it; and this is that which David's Enemies were guilty of here in this place, Whiles they spake unto him.
Besides, there was their malice in it, which is considerable in the end of their speeches which they tended to, (as we shall hear more hereafter.) They knew it was that which would grieve him, and trouble him, and go near to his heart as a sword in his bones, and therefore it is that they utter it. This is a further character of envious and wicked Men towards the Children of God, who labour all that may be to wound them, and afflict them, to make sad the hearts of the righteous whom God hath not made sad; and to grieve his holy Spirit in them.
This we cannot wonder at, if we do but consider whose Schollars they are, they learn it from a skilful master, and one that's well acquainted with the trade, and that is Satan himself; it is he that teaches them to reproach, and to do it with so much facility and readiness and aggravation, as for the most part they do. He is Bagnal tashon, the master of the Tongue; They are of their Father the Devil, and they will do the works of their Father, as our Saviour himself has told us of them, Joh. 8.44.
Thirdly, Here's their Constancy and Perseverance in this their carriage and language, it is daily, or all the day, Col…ha-jom. It is not only for a fit and away, but it is their frequent and continual practice; it's every day, and it's all day; they begin in the morning, and they hold out still till night as unquiet persons use to do; and they begin the week with it, and so they continue till the end; he could never come into their company, or neer them but he had such language from them. This is the temper and disposition of all other Enemies besides, towards the People of God.
The ground of it is this, Because it is fed and nourisht in them from a malicious and corrupt heart; That which is Natural is constant, and so is reproach to wicked men; it's suitable and agreeable to their nature, and those ungodly principles which are in them, which express and vent themselves accordingly in virulent speeches. An evil spirit will never want an evil Tongue for the shewing and discovering of it self; but the one is still as lasting as the other, and that is continual. There's the same reason for the frequency of wicked men in wicked discourse, as there is of godly men in good discourses. What's that which makes good Men to be so frequent and constant in Good? It is because they have a spring of Good in them; they have a new nature that issues forth gracious words from them. Even so is it also in evil Men to evil; Out of the abundance of the heart the mouth speaks.
Well, to lay all these things together, seeing this is so indeed, that enemies and wicked Men are reproachful, that they are impudent and malicious in it, and constant to it: Then first of all, let this teach us to expect it and make account of it, and not to be offended with it as some new and strange thing, as we are ready to be. For it is their nature and suitable to them, and every thing in nature works according to its kind. It is no honour to them, nor shame to us; no honour to wicked Men to fasten it, no shame to good Men to endure it; the worse that any Men are, the fitter are they to be Satans instruments in this particular; and the better that any Men are, the fitter and abler are they, as the likelier to undergo it; as David here in the Text.
Therefore we should secondly, be perswaded to fit, and prepare our selves for it, and to arm our selves against such persecutions as these are. That Man is not fitted to be a Christian, which is not in some sort provided for a reproach, and the scourge of an insolent Tongue, which is such as is sure always to follow and attend upon it; there's no Man that sets his face towards Heaven but shall be sure to have one or other, at some time or other, in some degree or other, to persecute him in this regard. If any one had been likely to have escaped this condition, one would have thought David should have been the Man; one that mourned for his very Enemies trouble, and fasted when they were sick; one that laboured to do good for evil, and to overcome malice with kindness; and yet he could not do it, but falls into the snare of it. Mine Enemies (says he) they reproached me; David himself.
What do we speak of David? it was thus with Christ himself, of whom David was but a Type; what a man of Reproaches was he? and yet who did ever less deserve them than he did; never such a sweet spirit and disposition as the spirit of Christ, and yet he could not have a good word from those which were naught; they said all they could against him, a Glutton, a Wine-bibber, a friend of Publicans and Sinners, a Deceiver, a Blasphemer, and what not? this of Christ himself. And can it be otherwise then with those which are the Members of Christ? If they have call'd the Master of the House Beelzebub, how much more shall they call them of his Houshold? Mat. 10.25. We should therefore be arm'd and prepared for such conditions as these are.
How may we come to be so? I'le shew you how. First, By thoroughly considering and digesting this Example of Christ, Rom. 15.3. The reproaches of them that reproached thee fell on me. Let us look to Jesus the Author and Finisher of our Faith, who despised the shame, &c. Let us consider him who endured the contradiction of sinners against himself, lest we be wearied and faint in our minds. We are ready to think much sometimes to suffer an ill word for a good cause, a nickname or slander, &c. But let us consider with our selves how many Christ has endured before us, what railings and revilings, and reproaches were cast upon him. Let us go forth therefore unto him, bearing his reproach, as we find that Expression used, in Hebr. 13.13.
Secondly, Let us consider the benefit that follows upon it: We are not the worse but the better for it if we duly attend it; as it is in 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye, for the spirit of God and of glory resteth upon you, &c. So Mat. 5.11. Blessed are ye when men shall revile you and say all manner of evil against you falsly for my sake, rejoice and be exceeding glad, for great is your reward in Heaven; for so they persecuted the Prophets that were before you. There's a blessed recompence which attends upon a reproach'd Christian, and a reward which is laid up for him in Heaven, to make it up to him. The more ignominy and disgrace here, the greater Honour and Glory hereafter in another World, as consequent upon it.
Namely, as it is here promised in these Circumstances, when it shall be falsly and for the name of Christ; which does properly approprinate it to us. For a man simply to be evil spoken of, that has no commendation in it, but to be evil spoken of falsly, and for the doing of good. It is Innocency which is the best shield against reproach. When a man shall be ill spoken of abroad, and be ill spoken of also at home in his own heart; when report without shall concur with Conscience within: then it is very sad and grievous indeed; but where it is otherwise, there it is glorious. When a Man shall be evil spoken of not only in Good, but for Good, this is a Princely thing indeed, and has great reward belonging unto it.
This was that which encouraged Moses in Heb. 11.26. He esteemed the reproach of Christ greater riches than the Treasures of Egypt. Why? For he had respect to the recompence of the reward. And so it may any other besides: they shall be no losers by it, but shall gain by it in many respects.
Thirdly, Let us consider what they are which do reproach. Vitium est honorem, &c. it is the part of base Men to make others as base as themselves; and the worse themselves are the better commonly are those whom their Reproaches are fasten'd upon, and so not to be regarded.
Lastly, Let us learn to give up our Names to God himself. A good Name is a thing much to be esteemed of, but it is not too good to be parted withal for God, when he shall require it, no more than life it self: We should therefore learn not to stand upon it in such cases, we should vail all to him, even that which is dearest to us; we should preserve a good Name by Innocency, but never think to preserve it by miscarriage. It is better to be evil spoken of for goodness, than to be well spoken of for doing amiss; or for omitting to do that good which is our duty, and is required of us to be done by us. And it is better that we should suffer in our reputation, than that God himself should suffer in his Glory; as he would do, if to save our credit we shall neglect to do our duty. But so much also for that.
The fourth and last Particular which is to be considered of us in this first General, is the Specification of this Reproach in the opprobrious and contumelious question which these Enemies put here to David, Where is now thy God? And there are two things here further considerable. First, The Foundation of the Question, though by them misapplied and misimprov'd. And secondly, The Question it self, which they do here put unto him.
First, We may take notice of the Foundation of it; and that was Gods Temporary Desertion and forsaking of David for a while, by giving him up to the will of his Enemies. This is that which the Lord is pleased sometimes to do, in regard of outward assistance and protection of them: He conceals and hides himself from them, Isa. 45.15. Verily, thou art a God that hidest thy self, O God of Israel, &c. So Job 13.24. Why hidest thou thy face from me, and holdst me for thine enemy? And Psal. 13.1. How long wilt thou forget me, O Lord! How long wilt thou hide thy face from me? God is sometimes as if he were not to be found, as if his People had no God at all with them.
And he is very wise in such Dispensations, sometimes to punish security, and carnal confidence, and relying upon means; that they may see that they stand not by themselves, but by his supportment; sometimes, that they may the more look after him, and repair and have recourse unto him; and sometimes likewise to harden their Enemies, and by making them more secure to be near to ruin.
Therefore we may take notice of it, as a thing which sometimes falls out, that accordingly we may provide for it; there was somewhat as a Foundation which these Enemies built upon in reproaching.
But this Conclusion was misapplied, and misimproved by them: They concluded that God did not own David, because he did not now actually and at the present appear for him. This is the Disposition still of Men of the World, to judg of Gods presence with his People according to external Events, either good or bad happening unto them. If God do not prosper them in the World, do not defend them, and keep them from outward evils, that then he is no God at all. This is the arguing and reasoning for the most part of carnal Men.
The Reason of it is this, Because they are led and carried by sense, and ignorant of the Mysteries of Providence. Those that know any thing in Providence, and in the manner of Gods dealing with his People, they know that it is his usual manner to work oftentimes by Contraries; and to be really most with his People when he seems to be absent from them, to vouchsafe them the comforts of his Spirit when he denies them outward Comforts; and to be secretly present with them, when he seems to be a stranger to them. But these Enemies they understood not this Mystery, and therefore it was that they argued and reason'd so foolishly, as here they did; which is the manner of all others like them.
That which lies upon us from this Observation, is to endeavour all we can to continue them from our own Experience, as David here did. It had been a miserable thing indeed if it had been so as these people thought and supposed, that David had had no God at all to comfort him, and to support him, and to stand by him in this his present affliction; but David knew well enough that that was otherwise, and so do all Gods Servants besides; they know that God is still where he was, even in their worst and saddest conditions.
And therefore they may rather retort it upon their Enemies themselves; and may question how it is with them; Whether they have interest in God, when his hand lies heavy upon them? Sure it is, they shall not be able to find help and comfort from him at such times as these are. But howsoever in times of welfare and prosperity they may be then lively and jocund, yet in times of trouble and affliction they shall be dejected and all a-mort: But that for the Foundation of this Question which is here moved by Davids Enemies.
The next thing is the Question it self, which they ground upon this Foundation, and that is Where is now thy God? which according to either part of the Relation, on Davids part, or on Gods, hath a double force with it: First, Where is now thy God? that is, Where is the God that thou so much standst for? Or secondly, Where is now thy God? that is, Where is the God that stands so much for thee? According to the former Emphasis, so these Enemies from Davids Affliction take an occasion to blemish his Religion; according to the latter Emphasis, so these Enemies from the same Affliction take an occasion to weaken his Faith.
First, To take it in the first notion, Where is now thy God? i. e. Where is the God that thou so much standest for? These Enemies labour hereupon to blemish Religion it self, as a poor and empty business. This is the manner of wicked People from the lowness of Gods Children in their condition to argue the badness of their Profession, and of the Cause it self which they undertake; as if they should have said, You which are such a precise fellow, such a godly and holy man as you take your self to be, what do you now get by your Godliness, and your Holiness, and your Preciseness, &c? will it now stand you in any stead as things go with you? This is the desperateness of a wicked and malicious spirit, to take all occasions that may be of disparaging both Religion it self, and all those which are the Professors of it. For so both (as I conceive) are included in this opprobrious Question, and that according to this first Explication and Emphasis which we now put upon it: They both question the Truth of Religion which was profest by David; and they likewise question the truth of David in his Profession of it; they would make both Religion a Fancy, and David an Hypocrite.
First, They would from this Consideration make Religion to be a meer Fancy, and to have no substance or reality in it. They set their mouth against Heaven, Psal. 73.9. They have said, it is in vain to serve God; and what profit is it that we have kept his Ordinance? &c. Mal. 3.13, 14. Thus their words have been stout against the Lord, as it is there exprest. So what is the Almighty that we should serve him? Job 21.15. This is the plot of the wicked Atheists to make Religion and Godliness it self of no account in the World. Thou wast one that went much to the Tabernacle, and drew a great company along with thee: A great frequenter of the Ordinances, and the publick Worship and Service of God; what's become of all this now? Why might'st thou not have been as well if thou hadst sat at home, and never made this ado?
This is the Disposition of wicked Men to reproach Religion most, because they hate Religion most. That which is most in their hearts it is answerably first in their mouths; they speak that which is uppermost. Their chiefest aim and desire is, That Religion and Godliness might be blasted, and therefore they fasten upon these in their reproaches and contumelious speeches. They could wish there were no God at all; and therefore they ask, where he is? as one (who if they could help it) should not be at all indeed. As they live without God in the world, so if they could, they would drive him out of it.
The Use which we are to make of this Point, is so much the more to strengthen our selves. The more wicked men lay at Religion, and would weaken the esteem of it; the more should we be confirmed in it, and setled in the embracement of it. We should labour to get a sound judgment and apprehension of the things of God, and learn to see the beauty, and excellency, and reality of them. We should study the great Mysteries of Godliness, and especially of Providential Dispensations; that which David himself was once at another time so puzled withal, in Psal. 73.16, &c. We should take heed of consining Godliness to outward Prosperity, or abstracting it from an Afflicted condition; but be rather setled in that great Maxime of Scripture and Spiritual Wisdom, That all things fall alike to all here in this life: and that there is one event both to the just, and to the unjust: Otherwise we shall ever and anon be tottering and wavering in the Profession of our Faith.
And especially, let us labour to get Religion wrought into our hearts, and to have the power of it upon our Consciences: To be in us as a new nature (as it is in every one in whom it is to purpose), and then it will not be easily forsaken or questioned by us. When men have Religion only in the brain, and in the notion, and in a speculative manner, then they are easily upon any occasion driven from it: But when it once gets into their affections, and is setled and rooted in their hearts, and their inmost spirits; then they will no more call it into question, than they do any thing of Nature it self: Then those things which others dispute against, they will be able to assert and to affirm from the sense and feeling of them in themselves, which they can never be beaten off from. And that's one thing here implied, They question the Truth of Religion which was profess'd by David.
But secondly, They question also the Truth of David in this his Profession of Religion; make him an Hypocrite: It is not, Where is God? but, Where is thy God? the God whom thou so much pretendest to, as being a servant to him. Because he was full of Affliction therefore they would make him to be void of Grace. Here was another corrupt reasoning in them, but it is that which the world is very commonly subject unto. They are full of such kind of Conclusions as these are, as we may see in Job's Friends, and other men.
Therefore we should learn to be armed against them; to make our calling and election sure to our selves upon better Principles and Grounds than the World, or the Comforts of it; from whence we may be able to stand against such assaults as these are. And know, That Afflictions are so far from being an Argument against Religion, and a state in Grace; as that rather in some cases and circumstances they are an argument for it; because, Whom the Lord loveth he chasteneth, and scourgeth every son that he receiveth, as it is in Heb. 12.6, &c. That's the first emphasis of this Question, Where is now thy God? i. e. Where is the God that thou so much standest for?
Secondly, Where is now thy God, i. e. Where is the God that stands so much for thee? A weakning of David's faith; This is that which these wicked persons laboured to do, even to bring David out of conceit with God, and to think that he had now quite forsaken him, and cast him off. Here was not only their corrupt reasoning and arguing, which we toucht upon before; but also their base and malicious intention; for they did this to vex David, and to disquiet him, as it proved in the event. Where's the God that you have made account of all this while, and whom you thought to have been so gracious to you? This is still the desire of the Enemy, to weaken the Faith and Comfort of the Church. Thus Rabshekah to Hezekiah, Isa. 36.14. Let not Hezekiah deceive you. Thus the Jews that crucified our blessed Saviour, If thou be'st the Son of God, come down from the Cross. Thus Job's Wife to him, Curse God and dye; as who should say, Thou shalt be never the better for him.
The ground of this Practice in them is, First, Because wicked men desire to do the Children of God the greatest harm that possibly they can. Now there's no greater mischief than this, the robbing them of their spiritual Comfort, and assurance of Gods favour towards them.
Secondly, The Enemies desire to disarm the people of God of that which may be their best Weapon and which may do them most service. Now this is is their confidence in God; This is the victory whereby we overcome the world, even our faith, 1 Joh. 5 4.
Thirdly, The Enemies of the Church they are acted by Satan himself, and are Instruments of his impow'ring: Now this is his principal business, to weaken Gods childrens faith, and to possess them with doubtings and scruples of Gods love and favour towards them; which these also do from him.
Let this then be a warning to all men, to take heed of this course and practice; we should all labour in our places to b helpers of the joy of Gods people, 2 Cor. 1. ult. and take heed of being hinderers of it. Take heed of adding to their grief, and of blasting of their spiritual comfort. This is the work of Satan himself properly, and of his Instruments; and accordingly men may judg of themselves as they find this to be in them, as it was here in these wicked men.
And so now I have done with the First General part of the Text, which is the insolent carriage of Davids Enemies towards him in his Affliction; They reproached me while they say, &c. Where is thy God?
The Second is Davids resenting, or entertainment of this their carriage, which is with a great deal of holy grief and impatience, and indignation, laid down in two expressions, in the third verse, and in the tenth; in the third verse, My tears have been my meat day and night. And in the tenth verse, As a sword or killing in my bones. There are two things which we may here pertinently take notice of: The one is the Principal Notion; And the other is the Emphatical Expressions of this Notion to us here in the Text.
First, For the Principal Notion; This is that which is here signified to us, how grievous to the hearts of Gods people the reproaches of wicked men are, and ought to be upon such occasions; so grievous, as to fetch tears from them, and to pain them at the very heart: My tears (from hence) have been my meat day and night; and as a sword in my bones, &c.
This there is very great cause and ground for, why David was so troubled with these reproaches; and why all godly men whatsoever ought in like manner to be troubled at them where they meet with them.
First, As for the Dishonour that hereby redounds to God. There's nothing can go nearer to the heart of a godly man indeed, than that dishonour which is done to Him. Thorough teaching of the Law, dishonourest thou God? For the Name of God is blasphemed among the Gentiles, &c. Rom. 2.24. There's a great emphasis laid upon that. Now here in this business of Reproach, there was a great reflection upon God, and upon his Honour, in sundry regards, as may be observed by us.
First, It was a questioning of his Truth. Where is now your God? It is as much as, Where are now his Promises, and the gracious tenders which he hath made of the protection and preservation of his People? It is true, God hath said this for them; but where is he now to fulfil it, and to make it good? This is a great dishonour to God, when his Truth shall be called in question by any. He hath magnified his word above all his Name. As men count it a dishonour amongst men. But now in these words, VVhere is your God? there is as much as this signified to us, as if God were not so True and Faithful as he pretended himself to be.
Secondly, It was a questioning of his Goodness. That's another Attribute in God, The Lord Gracious and Merciful, &c. But now, Where is your God? is as much as, Where is now that Love, and Bowels, and tenderness of Affection, which he hath always been so famous for towards you?
Thirdly, It was a questioning of his Power. VVhere is now your God? It was as much as, Where is his Strength, and Might, and Ability for you? As Moses makes it an Argument to God when he prays for the people, VVhat will the Heathen say? That the Lord could not deliver his people, &c. And so Rabshekah sets it, in Isa. 37.10. Let not thy God in whom thou trustest, deceive thee.
Fourthly, It was a questioning of his Constancy and Ʋnchangeableness; as if he were slight and uncertain in his Love, and left those who were his best friends, when they stood most in need of him; that he was for them to day, to morrow against them.
Lastly, It was a questioning of his Justice, and indignation against sin and sinful men; as if he favoured and allowed such a company of wretches as they were, and afflicted rather an innocent person, such as David himself was. In all these particulars did this their question redound to Gods dishonour; and so was grievous in that respect.
Secondly, As it was a discouragement to the rest of Gods people, to wit, the weak amongst them; as you know, when Goliah defied the Armies of Israel, the people were troubled. And so such reproaches as these do much dishearten well-affected persons, which the Enemy knows well enough, and therefore does it on purpose, as Rabshakeh there in Isa. 36.11, 12, 13. This is very grievous to a good man to have any discouraged from owning of Gods way from such reproaches. We should be very tenderly affected when good people are any thing disheartned; especially who are of more tender spirits.
Thirdly, As it was an heartning to the Enemy, and others which were ill affected. Oh this now flushes them, and nourishes them in their sinful compliance! This, it makes them further to insult and triumph, and lift up their heads. Evil communication corrupts good manners. And this is also a great grief and trouble to any that have the work of God in them.
Lastly, As it was a scandal to Religion, as if there were no such great matter in that, as men conceived and apprehended to be. There's nothing which goes nearer to a good Christian, than the reproach of Christianity it self, and the bringing of an ill report upon the ways of Godliness. VVhat, do ye ask me what ails me? and ye have taken away my gods? says Micah concerning his Idols, Judg. 18.24. And how much more may a Christian say so of the true God, to those which ask this question in the Text, VVhere is thy God? As Mary Magdalen in the Gospel that stood weeping, VVhy weepest thou? why, They have taken away my Lord, and I know not where they have laid him. The more that any man loves a thing, the less can he endure to be reproached, and upbraided, and hit in the teeth with it; and so here.
Therefore let us from hence take a discovery of our selves what we are. How do we stand affected upon such occasions as these are? Can we suffer God to be dishonoured? Can we endure our Brethren to be discouraged? Can we be content to have our Enemies heartned? Can we be patient to have Religion disgraced? Let us examine and search our zeal in these particulars, &c. And especially comparing it with our zeal in other matters, our own Cause, our own Interest, our own Honour, our own Advantage; If we can be zealous and quickly moved here, and in the other case little or nothing affected, it is an argument that all is not so as it should be with us, &c.
And so much may be spoken of the First thing propounded in these passages, viz. The Principal Notion which is here intended and exhibited to us, namely, How grievous to the hearts of Gods people the reproaches of wicked men are, and ought to be upon such occasions as were here administred to David, &c.
The Second is the Emphaticalness of the Expressions, My tears have been my meat, &c. And as a sword in my bones.
First, My tears have been my meat, &c. There are two things in this expression: First, It signifies how great his present grief was, as that he took delight in nothing else. That grief which swallows all other comfort, is great grief: And so was this; he had no other meat but this; Thou feedest them with the bread of tears, &c. Psal. 80.5.
Secondly, It signifies how pleasing this sad humour was to him: As melancholy persons delight in their melancholy, it is meat and drink unto them; so was this sadness now in a manner to David; and he was refreshed by weeping, which does lessen and allay grief.
The Second expression is, As a sword, or killing; Re-retsach, so some read the words. What do we learn from this, viz.
That the reproach of Gods people in the language of Gods Spirit, is Murther; is killing in my bones, &c.
There are words which are sharp as swords, as the Psalmist speaks, Psal. 55.21, As drawn swords, &c. Psal. 59.7, Swords are in their lips, &c. Psal. 64.3, Who whet their tongue like a sword, &c. So Prov. 12.18, There is that speaketh like the piercings of a sword; but the tongue of the wise is health. So Mat. 5.22, He that calls his brother fool, &c. this is called killing for two reasons:
First, Because the Law of God is spiritual; He that hateth his brother, is a Murtherer, 1 Joh. 3.15, &c.
Secondly, In regard of the effect which sometimes it produceth; sometimes it kills indeed.
This should (for the Use of it) teach us to take heed of it. There are many who make no Conscience in this particular: Come, let us smite him with the tongue, Jer. 18.18. Well, let all such look to it; However they may count of it, God reckons it no better than killing: And therefore as they would think of that, let them think of this, &c.
So much for that: And so I have done also with the Second General in the Text, which is Davids entertainment of his Enemies insolent carriage, namely, with grief and indignation; My tears, &c. And as a sword, &c.
And so much for the third and tenth Verses of this Psalm.