One Hundred Select Sermons, Old Testament · Sermon 16
SERMON XVI.
Pſal. 10.13.
Wherefore doth the wicked contemn God? He hath ſaid in his heart, thou wilt not require it.
Their cannot be a better Evidence of a Good and a Gracious heart, then to be tender and ſenſible of Gods Diſhonour, and having firſt of all ſufficiently bewayled its own Diſtempers and Infirmities, to lay to heart the Enormities and Miſcarriages of other men. Like Righteous Lot, whoſe Soul was vexed with the filthy Converſation of the wicked. while he dwelt amongſt them, ſeeing and hearing their unlawful deeds, as the Apoſtle Peter declares it of him, in 2. Pet. 2.7.8. Now this is that which we may here obſerve to be the Temper of the Prophet David in this preſent Scripture and Pſalm, which we have now before us. The Scope whereof being nothing elſe but to declare, and proteſt againſt the Sinfulneſs of wicked and prophane Atheſtical perſons, this he does in ſundry particulars, as we may obſerve n the preceeding verſes. And here now in this verſe which I have read, he ſhuts up all with a ſerious inquiry into the Cauſe of ſo much Wickedneſs in them, with the Aggravations of it. Wherefore doth the wicked contemn God? He hath ſaid in his heart &c.
IN the Text it ſelf there are two General parts conſiderable.
Firſt, A Queſtion propounded.
Secondly, The Ground or occaſion, which is given for the propounding of this Queſtion. The Queſtion that we have in theſe words. Wherefore doth the wicked contemn God? The occaſion of it that we have in theſe. He hath ſaid &c.
We begin with the firſt of theſe parts viz. The Queſtion, or Expoſtulation. Wherefore doth the &c. Wherein again two particulars more.
Firſt, Somewhat which is implyed.
And Secondly, Somewhat which is Expreſt. That which is implyed is this. That the wicked doth contemn God. The thing it ſelf in General, which he is charged withall, and that which is expreſt is this. That he hath no Cauſe or Ground to do ſo. The Abſurdity, and Unreaſonableneſs of it. Wherefore does he do it.
Firſt, For that which is here implyed, the thing it ſelf which is laid as a charge. The wicked does contemn God. This is not to be underſtood of one wicked man alone, either this man, or that, but of the whole Race, and Company, and Generation of wicked men in the world, in all times, and ages, and places, and diſtinctions of it, by taking the word Collectively. Wicked men they do very much Scorn, and Slight, and Deſpiſe, even the great God himſelf. This is the Point which we have here now before us. This is a very great and heavy charge which is laid upon ſuch Perſons; but it is ſuch as even the ſame God Himſelf, who is ſo concern'd in it, lays upon them. And therefore can be no other then Truth. There are three manner of ways eſpecially, (for the Illuſtration of this point unto us) wherein wicked men may be ſaid to contemn God. In his Ordinances, in his Providences, and in his Servants.
Firſt, In his Ordinances, they contemn him and deſpiſe him there, his Word, and his Sacraments, and his Sabbaths, and ſuch things as theſe. Thoſe that neglect and undervalue theſe, they do no leſs then contemn God. The word of God, when men come not at it, or profit not by it, or yield not to it, it comes within the compaſs of this Cenſure, eſpecially the laſt which I have now named. The not yielding unto it. Diſobedience to the Commands of God, is a Contempt of the Perſon of God, and ſo is taken, and Interpreted by Him. He ſo reckons and eſteems of it, when men ſhall fully underſtand Gods pleaſure, in ſuch and ſuch particulars. Either as reſtraining them from ſuch and ſuch Courſes, or requiring of them ſuch and ſuch Performances, and yet ſhall walk contrary hereunto. It is a fearful and horrible deſpiſing of the Majeſty of God, we know how we count it amongſt men, and in the affairs of the World. In Maſters towards their Servants, in Magiſtrates towards their Subjects, in Parents towards their Children and the like. The wilful refuſing of their Commands is eſteemed for Contempt, and it holds betwixt God and man more eſpecially. It is a ſlighting of that Soveraiguty and Authority which God hath over them; and ſetting light by it.
And ſo as for the more expreſs Commands of God, which he has laid down in his word, ſo for the Motions of his Spirit in the Heart, and ſuggeſtions to the Conſcience, this belongs to the ſame Head likewiſe. Every motion of Gods Spirit which is diſcern'd, and yet reſiſted and ſuppreſſed by us, it amounts to the reſiſting, and ſlighting of God Himſelf, and ſhews what Entertainment we would be ready to give to his own Perſon, if he were more viſibly reſident amongſt us, that we may ſo much the more take heed of ſuch Miſcarriages.
And ſo as for the word of God, ſo for the Sacraments. There is a Contemning of God in them likewiſe, when we neglect to partake of them, or are careleſs as to the manner of our partaking. Baptiſm when we rather wholly omit it, or too long defer it, or make it onelyonly a matter of faſhion, and Cuſtom, and complement and formality; and not improving of it to thoſe ends for which it was firſt intended. It is a contemning and a diſpoſing of the great love and goodneſs of God in the Juſtification of it, and providing it for our ſakes. And the Lords Supper, when we come Careleſly to it, not diſcerning our ſelves, not diſcerning the Lords Body, but Eating and Drinking unworthily, it is a Contemning of ſuch a Divine Ordinance as that indeed is. It is a ſaying, that the Table of the Lord is Contemptable, and ſo a profaning of God Himſelf. Who yet will be Sanctifyed in all thoſe that draw near unto him. in Malach. 1.7.12. and Levit. 10.3.
Again for the Sabbath, which is another Ordinance of God, and keeps up the life of all the reſt. The Lords day, when people ſhall make nothing of this, to Sanctify it, and keep it Holy, whom do they Contemn in ſuch caſes? What onelyonly Men, and Magiſtrates, and Miniſters, and good Lawes, no, but even God Himſelf. I cannot ſtand to inſiſt upon all particulars, ye may inlarge them in your own Meditations, but take it in what ever you will of this Nature, whether Gods word, and Contemn, or Gods Sacrament, and Divine Inſtitutions, and Gods Sabbath, and times of Worſhiping and Serving of Him. That Diſreſpect, which is given at any time to theſe or any of them, it does reflect upon God himſelf, and does redound to his diſeſteem in thoſe which are guilty of it. and that's one explication of it, wherein wicked men do contemn God, they contemn God in his Ordinances, in his Word and Sacraments, and Sabbaths.
Secondly, In his Providences, they contemn him alſo here, they take no notice of God in his Dealings and Diſpenſations in the World, whether in a way of Favour or Wrath. For Favour, they ſlight him in his Mercies, and for Wrath, they regard him not in his Judgements, and ſo each way contemn him.
Firſt, Take it as to his Mercies, they do contemn and deſpiſe God here. Thus Eſay. 26.10. Let Favour be ſhown to the Wicked, yet will he not learn Righteouſneſs, in the Land of Ʋprightneſs will he deal unjuſtly, and will not behold the Majeſty of the Lord. So Rom. 2.4. Deſpiſeſt thou the Riches of his goodneſs, and Forbearance, and Long-ſuffering, not knowing that the Goodneſs of God leadeth thee to Repentance. Gods goodneſs and Favour is much extended towards Wicked men, while they live here in the World. Eſpecially in his Patience towards them, and Long-ſuffering, and Forbearance of them, in that he does not preſently take advantage againſt them, but heaps many comforts upon them thereby to lead them, and draw them to Himſelf, but they commonly make but an ill uſe and Improvement of it, by being from hence ſo much the more harden'd, and confirm'd in Sin, they deſpiſe that Goodneſs which they ſhould Imbrace, and the Author of it, as ſo much the greater Aggravation of Wickedneſs and Sinfulneſs in them. The Mercies which God beſtows upon the Publique, and ſo upon themſelves in commonwith others and the mercies which God beſtows upon them in private for their own particulars, each of theſe are miſimprov'd by them as it is ſaid concerning the Iſraelites. Jeſhuron waxed fat and kicked, and when God fed them with Quayles and Manna; gave them drink and water out of the Rock, delivered them out of the hands of their Enemies, by a ſtrong hand, and a ſtretched out arm, yet they forgot the works of the Lord, and all the wonders that he had wrought for them, which he took as a contemning of himſelf. Thus Eſay. 5.12. The Harp, and Viol, the Tabret and the Pipe, and the Wine are in their Feaſts, but they regard not the work of the Lord, nor the Opperation of his hands. Whether in Judgments, or if we will alſo in Mercy, the great things which his hands have wrought for them. And ſo Pſal. 28.5. There is the like expreſſion. Becauſe they regarded not the works of the Lord, nor the Opperation of their hands, he ſhall deſtroy them and not build them up.
Again as in the Providences of Mercy, ſo likewiſe in the Providences of Judgment, wicked men they contemn God here alſo, in that while his hand is lifted up they will not ſee neither any thing better'd, or reformed by it, as it is ſaid of them in Eſay. 9.13. This People turneth not unto him that ſmiteth them, neither do they ſeek the Lord of Hoſts. And the Prophet Jeremiah to the like purpoſe. Jer. 5.3. Thou haſt ſtricken them but they have not grieved, thou haſt conſumed them, but they have not received Correction, they have made their faces harder then a Rock, they have refuſed to return. When people ſhall come to this paſs, as to be inncorrigible under Gods Afflicting hand, and Chaſtiſing of them, it is a Contemning of him in a way of his Judgments, which is the caſe of many Perſons. When Gods Judgments are either threatned, but not Executed, or Executed but with ſome Intermiſſion, or Mitigation of them, this makes ſome kind of Natures, to ſlight him and deſpiſe him in them. Thus we know it was with Pharoah. He that firſt asked who is the Lord, when he ſent a Meſſuage to him to let go his People, and ſo contemn'd him as concerning his Commands, when afterwards he was followed with Gods plagues, and had any reſpite of them, he ſtill perſiſted and contemn'd him in his Judgments. And that is the Second Explication of this Obſervation.
The Third and laſt is in his Servants, and thoſe which belong unto him. We know how in the affairs of the world, Contempt it does oftentimes proceed and Expreſs it ſelf in this, not onelyonly as to mens perſon, but as to their Relations. Thus are Parents contemned in their Children, Maſters in their Servants, Princes in their Ambaſſadors and the like. And thus is God alſo contemned in thoſe that have Relations to him. He that deſpiſeth the poor ſays Solomon, he reproaches his maker. Thoſe that contemn the poor members of Chriſt, they contemn Chriſt himſelf, and ſo he will account them to have done at the laſt day when he ſhall come to Judgment, as much as they have done it to any of his little ones, he will reckon it as done unto himſelf, as he there profeſſes in Matth. 25.45. Men may think when they ſlight and wrong and oppreſs any of the poor members of Chriſt that this Injury and contempt reaches no further then a Company of poor and Helpleſs men. Oh but there is ſomewhat more in it, if it be duly conſidered it reaches even God Himſelf, who is deſpiſed in their Deſpiſings, and accordingly will take it to Himſelf at another day. As in all their Afflictions he is Afflicted, and Sympathiſed with them in their Sufferings, ſo in all their Contemnings he is Contemned, and Sympathiſed with them in their Deſpiſings. Thoſe that Deſpiſe the members of Chriſt, they Deſpiſe Chriſt Himſelf.
And ſo as for the Members of Chriſt, ſo likewiſe for the Miniſters of Chriſt, which is another conſideration of his ſervants. It holds here alſo, when theſe come to us in the Name of Chriſt, and by authority from him, and we ſhall contemn them in the diſcharge of their office it reaches to Chriſt. He that deſpiſes you, ſayes he) deſpiſeth me, and he that deſpiſeth me, deſpiſeth him that ſent me, Luk. 10.16. And 1 Theſ. 4.8. He therefore that deſpiſeth not man but God, who hath alſo given unto us his Holy Spirit. What are we ſayes Moſes to the Iſaelites, that ye murmur againſt us, your murmurings are not againſt us, but againſt the Lord, Exod. 16.8. And again the Lord to Samuel when they rejected him for ruling over them, They have not rejected thee, but they have rejected me, that is, not onelyonly thee, but me, and me in thee, 1 Sam. 8.7. Thus we ſee in all theſe particulars, and according to theſe various explications, how wicked men do contemn God, as a thing which is manifeſt by experience; In his Ordinances, in his Providences, and in his Servants.
Now, it would he further inquired whence this does proceed in them. Becauſe it ſeems ſome what ſtrange that indeed it ſhould be ſo; what may we then conceive to be the Ground or occaſion of it? Surely, there is a twofold Ground which may be aſſign'd of it, as is uſually obſervable in other Contumelies in the world. The one as proceeding from Pride, and the other from Ignorance. Theſe two taken together, are the grounds and occaſions of this contempt.
Firſt, It proceeds from Pride. This hath a common and uſual influence upon Contempt; Thoſe that do too much pride and over-value themſelves, they are apt to contemn others, and ſometimes better then themſelves; and ſo it is here. The wicked through the pride of his countenance will not ſeek after God, God is not in all his thoughts, in the fourth verſe of this Pſalm, Through the pride of his countenance, that is indeed through the pride of his heart, which doth uſually expreſs and manifeſt it ſelf in the Countenance. This is that which makes him not to ſeek after God, but to neglect him; becauſe he thinks with himſelf that he can do well enough without him. Self-ſufficiency it diſpoſes men to pride, and ſo conſequently to contemptuouſneſs. Thoſe that apprehend themſelves independent are ſcornfull, and whiles they think they can ſubſiſt of themſelves, they ſubject to deſpiſe others; yea ſometimes even God himſelf, although in Him they live, move and have their being. Yet they do not alwayes conſider it, which makes them thus affected towards him, and neglectful of Him, not ſeeking after Him.
Secondly, It proceeds alſo from Ignorance, That's another cauſe uſually of contempt. Men ſlight thoſe perſons, and things, commonly which they do not underſtand. They that know not the worth of any perſon, they are apt to contemn him; and ſo indeed it is in regard of God. Therefore do the wicked contemn Him, becauſe they do not know Him. And accordingly are ſo deſcribed in Scripture by ſuch as have not the knowledge of him, They know not the Lord. Familiarity it breeds contempt, and ſo it is here, Thou thoughteſt I was altogether ſuch, an one as thy ſelf, ſayes God to the wicked man, in Pſ. 50.21. Wicked men have very ſtrange notions and conceits and apprehenſions of God in His Attributes; eſpecially as to His Juſtice and ſeverity, and omniſcience and Omnipreſence, and the like. And becauſe they have ſuch ſtrange Apprehenſions, they have anſwerably, as ſtrange affections; Therefore are they ſo contemptuous and ſcornful and rebellious towards Him.
The Proper uſe which is to be made of this point and obſervation before us, is by way of Information, and Conviction of mens mindes in this particular. It is a thing which all men will not preſently believe and aſſent unto. Take the wickedeſt men almoſt that are, and tell them, that they contemn God, and they will be ready to deny and diſclaim it, yea, and abominate all ſuch perſons as ſhall go about to charge them with it. But yet we ſee here, what is intimated concerning them in this paſſage, which we have here before us Wherefore do they contemn him? Therefore contemn him they do, This is here implyed, and ſuppoſed, and taken for granted. And therefore let them think of themſelves what they pleaſe, this is that which doth belong unto them, whiles they contemn ſuch things as belong to God, and which he is intereſted and concern'd in, His Ordinances and Providences, and Servants, they contemn even God himſelf. He is indeed of no reckoning, or account or eſteem with them, and that muſt needs argue a great deal of wickedneſs, which is indeed in them, Yea is the cauſe and occaſion of all the wickedneſs which does proceed from them. Therefore it is that men do as they do in all kindes of ſins which are committed by them, becauſe indeed they contemn God, and have not the fear of God before their eyes, as the Scripture elſe-where expreſſes it, If it were not for this they would be more reſtrained from ſome works of wickedneſs and aſhamed.
The Second, is that which is expreſt. That they have no cauſe or ground ſo to do, the Abſurdity and unreaſonableneſs of ſuch a temper as this is. It is ſuch as there is no good account can be given of it. Therefore it is propounded here by way of queſtion or expoſtulation. Wherefore does he do ſo? as having no ſatisfactory anſwer at all to it. There's no man in the world can tell or imagine why he ſhould do ſo, but only the naughtineſs, and corruption of his own heart.
For the better opening of this point unto us, we will reſolve it in two particulars.
Firſt, By ſhewing the Inequality of it.
And Secondly, By ſhewing the danger of it. It is unequal in reference to God, who does not deſerve to be contemned. And it is dangerous in reference to men, who cannot eſcape in their contemning of him, but ſhall be ſure to pay for it ſooner or later.
Firſt, From the Inequality of it, in reference to God; He does not deſerve it. There are many perſons, who ſometimes are contemned, and they may thank themſelves for it, as giving too much ground and occaſion for it, from their own behaviour. There is that in their own Perſons and carriage which do expoſe them, and lay them open to contempt. But there's no ſuch thing in God in any hand to be ſuppoſed or imagin'd. He hath no ſuch things upon him, as amongſt men are occaſions of contempt. As undertaking more then he can do, aſſuming more then belongs unto him, injoying more then he can mannage, partaking of more then he deſerves: Theſe are ſuch things as render men contemptible. But for God there is no ſhadow or appearance at all of theſe in Him, and ſo there is no ground for the contemning of Him.
Secondly, As it is very unequal, ſo it is alſo very unſafe: There's a great deal of Danger in it. For thoſe that contemn him, he will contemn them again, and he evens with them for their contemnings, according as he tells Eli, 1 Sam. 2.30. Thoſe that honour me I will honour, but thoſe that deſpiſe me, ſhall be lighty eſteemed. The proud he knoweth a far off, in Pſal. 138.6. With the froward thou wilt ſhew thy ſelf froward, Pſal. 18.26. And if ye will walk contrary unto me, I will walk contrary unto you, Levit. 26.27, Their ſoul abhorred me, and my ſoul loathed them, Zach. 12.8. Here's contemning anſwerable to contemning, yea and that which makes it to be ſo much the more conſiderable, as carrying ſome ſpecial efficacy with it. There's a great deal of difference in wicked men's contemning of God, and Gods contemning of them. For there contemning of him it does not at all reach unto him, as to any diſparagement, or inconvenience, but returns, and reſt wholly in themſelves, who are the worſe for it. But his contemning of them has a further matter in it then ſo. His Contemning is followed with his Condemning., and thoſe whom he deſpiſes he deſtroyes. And this indeed he does withall obſtinate and incorrigible ſinners which refuſe to be reclaimed, and to be reform'd, he thinks meanly and ſcornfully of them, and accordingly carries himſelf under them. He will not honour them, nor own them, nor regard them at another day, when they ſhall wiſh and deſire moſt of all to be owned and regarded by him, but will ſay unto them as it is in the Goſpel, I know you not, and what follows thereupon, but bind them hand and foot, and caſt them into utter darkneſs, &c.
All this may ſerve to deter and affright them from ſuch a courſe as this is. Take heed by all means of deſpiſing and contemning of God, and that in any of thoſe wayes which we have formerly mentioned, becauſe it is that which is not onelyonly very unequal, but very unſafe, and in both reſpects, and from both together very unreaſonable, ſhall he that contendeth with the Almighty inſtruct him? He that contemneth God let him anſwer it, in Job 40.3. And ſo I have done with the firſt General part of the Text, which is the Queſtion or Expoſtulation propounded in theſe words. Wherein doth the wicked contemn God, wherein we have had two particulars. Firſt ſomewhat imploy'd, That the wicked do contemn God. And Secondly, ſomewhat expreſt. That it is very unreaſonable for them to do ſo, Wherefore do they contemn, &c.
The Second is the ground or occaſion of making this Queſtion. For he hath ſaid in his heart, Thou wilt not require it, which words may be here looked upon by us two manner of wayes, either in the Abſolute ſenſe, or in their Relative. According to the Abſolute ſenſe and notion of them, ſo they are a Declaration of the temper of wicked men. They ſay in their hearts, thou wilt not require, according to the Relative ſence and notion of them, for they ſeem to be either a Proof or an Account of what was ſaid before concerning ſuch perſons, as to their contemning of God. This is a Proof that they do ſo, and this a reaſon alſo, why they do ſo, They ſay in their heart, Thou wilt require it.
Firſt, Take it in the abſolute ſenſe. The wicked hath ſaid in his heart thou wilt not require it. Wherein again two things more. Firſt, The Speech it ſelf which is uttered. Secondly, The way or manner of uttering it, the ſpeech it ſelf which is uttered is. Thou ſhalt not require it. The way or manner of uttering it, that is not with the mouth, but in the mind. He hath ſaid in his heart &c.
Firſt, For the ſpeech it ſelf. Thou wilt not require it. This is that which wicked men think and ſay of God, that he will not require their wickedneſs and Contempt of him, when it is ſaid That he will not require it, there is two things implyed in this Expreſſion. Firſt, That he will not regard it. And Secondly, That he will not revenge it. Each of theſe are intended in this Requiry.
Firſt, He will not require it, that is, he will not regard it, ſo our former Engliſh Tranſlations renders it; whereby wicked men would take off from God, all attending or obſerving of their Wickedneſs, as if he minded it, or heeded it not, but let them alone without any regard at all of them. He will not require it, that is, he will not inquire into it as the Hebrew word Daraſh, which is here uſed does alſo import. They think that God ſits in Heaven but takes no notice of the Iniquities of Evil men here upon Earth. This is very proper and natural to them, its our Tranſlation alſo carries it in the Text. He ſaith in his heart, Tuſh, thou God careſt not for us, and ſo in verſ. 11. He hath ſaid in his heart God hath forgotten it, he hideth his face, he will never ſee it, and ſo Pſal. 94.7. They ſay the Lord ſhall not ſee neither ſhall the God of Jacob regard it. This is that which wicked men perſwades themſelves, that God mindes not their wicked ways, and that he will not diſcover, or find out them in it, but rather paſs by them, as they ſaid in Ezekiel. The Lord hath forſaken the Earth, the Lord ſeeth us not. Ezek. 8.12.
But Secondly, He will not require it, that is, he will not revenge it. This is another thus included and which ſuch perſwade themſelves of, that let them be as wicked as they will be, yet they ſhall never be called to an account for their wickedneſs, nor anſwer for it. He will not require it, that is, he will not requite it, this is that which they perſwade themſelves off among other things. As we read of that preſumptuous Perſon which is mentioned in Deuteronomy. When he ſaid he ſhould have peace, though he walked after the Imagination of his own evil Heart. Thus does many others ſay with him, they pleaſe themſelves in the hopes of freedom from Puniſhment notwithſtanding all their Provocations; and that though they be never ſo wicked, yet God will be indulgent to them.
This proceeds from that Settlement which Sin hath in their Hearts, and that inordinate ſelf-love which is in them, they think it to be ſo as they deſire it, and would indeed have it ſo. Thoſe who are in love with Sin, they would faine decline Puniſhment and hope to be free from it upon that Conſideration. Sin infatuates them, and blindes their minds in this particular, inſomuch as they cannot diſcern that danger in which they are, nor that vengeance which hangs over their heads, and is near unto them. And Satan alſo joyns with their corrupt hearts, to perſwade them further to that paſs, as he did in the very firſt time of all, in his Temptations of our firſt Parents in Paradiſe. Told them that they ſhould not dye, notwithſtanding all that was threatned againſt them. The like does he alſo do ſtill in his Applications to the Sons of men and his inticeings of them.
This may therefore ſerve as a Diſcovery of the Miſery which is upon man in this regard while it is thus with him. Here's the ſad Condition of all wicked men which remain in their Natural Eſtate, out of which they are not redeemed by Chriſt and his Spirit, changeing of their Hearts. That they are given up to ſuch a Spirit of Deluſion as this is in both particulars, as to think that God neither obſerves their Sins, nor yet will call them to a reckoning for them, becauſe they do not mind them themſelves, or becauſe other men perhaps do not mind them, therefore that God will not mind them neither. This I ſay is a great Miſery, and a ſore Evil under the Sun to be thus affected, and is much to be bewayled in all ſuch Perſons as are ſubject thereunto, becauſe from hence as we ſhall hear more afterwards, they are more expoſed to the violence and prevalency of Sin in them, as gaining and getting ground upon them. The thoughts of Gods all-ſeeing Eye, and Juſtice and Severity againſt Sin. Theſe might happily help them in one, and reſtrain them from it. But now while theſe are ſuppreſt in them, they are hence expoſed to all manner of Evil to raign in them, wickedneſs it will ſtick now with them while they have ſuch opinion and apprehenſions of God as theſe are. For a further Aggravation of this Speech of wicked men in the hainouſneſs of it, we may take notice of the manner of Expreſſion as it is here ſet in the Second Perſon. Thou wilt not require it. Indeed ſome Tranſlators read it in the third. He will not require it. But in the Original Text which is more Emphatical it is there, as it is here in our own Engliſh Copies, and it ſerves to this purpoſe to ſhew Impudence and notorious Boldneſs of wicked men in this particular, who do not onelyonly ſay this of God, but ſay it to him. Are not aſhamed to declare it to his very face, and to charge him as it were with it, as if they would in a manner dare him, and confront him, and out brave him in it. This (I ſay) is here further conſiderable in the deſparateneſs of men, we ſee what great cauſe we have among other reaſons, to take heed of giving our ſelves any ſcope or liberty in any thing which is Evil, when it has ſuch a ſad effect as this is upon the minds of thoſe who gave way unto it. Oh ſtop it therefore at firſt in the beginning, and have nothing to do with it. And ſo much may be ſpoken of the firſt Particular which is conſiderable in this Paſſage to wit, the Speech it ſelf. Thou wilt not require it, that is, thou wilt not regard it, thou wilt not revenge it.
The Second is the way or manner of uttering it, and that is in theſe words. In his Heart. It is not ſaid, he hath ſaid it with his mouth, that perhaps he had not done. There are many who perhaps will not do that, it may be as thinking every one would be ready to cry out upon them for it, to abominate them and deteſt them, and defy them, but in his heart ſo he has ſaid is. The Fool hath ſaid in his heart, there is no God. Pſal. 14.1. And ſo here in this place. This is that which is conſiderable and worth the taking notice of by us, and there are divers things in it.
Firſt, His Corrupt Judgment, it was a ſpeech which his Inward Principles led him and carryed him unto. His Atheiſm had got ground upon his underſtanding and tainted that, men which Sin upon Judgment are a great deal worſe then they which Sin upon Paſſion. Becauſe they go upon ſuch a principle, as does ſeem to juſtify Sin in them, and ſo it does expoſe them to a renewing of it again and again. And he that's an Atheiſt ſpeculatively, he is ready for all kind of Sins whatſoever to be committed by him, becauſe his mind and Judgment is defiled. Therefore this ſhews us (by the way) what reaſon we have to look to this, to keep our Judgement eſpecially right and ſound in us, that it be not tainted or Corrupted. Becauſe they have a ſtroke and influence upon the whole courſe and frame of our lives as to conſent thereunto.
Secondly, Here's his Corrupt Affection alſo. He hath ſaid in his heart, that is, he hath ſaid with his heart, ſaid it heartily, and as one who was well pleaſed and contented that it ſhould be ſo. He wonderfully ſatisfied himſelf in the reflexions of it, to think that for all his Wickedneſs God would not regard him nor ſearch into him for it. His own heart was very much in it, and for it, that thus it ſhould fare with him.
Thirdly, Here's his vain Meditation. The Contemplative part in him was alſo irregular and may come under the notion of his heart Likewiſe, men are not onelyonly what they judge and aſſent too, but alſo what they muſe and plod on, which they ſtudy and which takes up their thoughts. And thus do Atheſticall Perſons, think upon Atheſtical Concluſions, as it is implyed amongſt the reſt here in this preſent Text, while it is ſaid, that they ſpeak thus in their hearts.
Laſtly, Here's his Abominable Diſſimulation, which is to be ſuppoſed and taken in with the reſt. He hath ſaid it in his Heart, as limited and confined to that with his mouth, as I ſaid before, perhaps he durſt not ſay ſo, nay perhaps might ſay the quite contrary. He might poſſitively declare it to be otherwiſe to other men, profeſs otherwiſe in his word, but yet in his heart this was his Language which did not agree with his outward Expreſſions of Himſelf, and ſo did diſcover that falſhood and Hypocriſie which was in his Heart as an Aggravavation of wickedneſs in Him. All theſe ſeveral particulars may be intended, and intimated to us in this Expreſſion,
Upon the whole, there is this by the way in General which may be obſerved by us, How that the Lord takes notice, not onelyonly of mens words but of their thoughts, not onelyonly of what they ſay in their mouthes, but what they ſay in their hearts. Thus he does here in this Text, and in other places concerning wicked men. Therefore we ſometimes meet with ſuch expreſſions as theſe, Thou haſt ſaid in thy heart, thus and thus.
For God he both knows the heart, and alſo mindes the heart. It is ſuch as he is able to diſcern, and it is ſuch alſo as is of conſequence with Him, being diſcerned by him, He does judge and eſteem of men accordingly, whereby he is very much differenced and diſtinguiſh't from men in their proceedings. As for men they can onelyonly hear the tongue, and judge of men by what comes from their mouthes. But for God, He has an ear in the heart, and liſtens to what comes from that, whereby he will alſo judge men at another day, as well as by their words, and will call them to an account for them.
Therefore it teaches us accordingly to have ſpecial heed and regard hereunto. There are many who are ready ſometimes to think with themſelves, as if thoughts were free; and ſo as they reſtrain'd their lips, they might ſay in their hearts what they pleaſed. No but they may not do ſo for that, even the thought of fooliſhneſs is ſin as Solomon tells us, and a Blaſphemers heart is accountable for, as it is intimated to us here in this Scripture.
I ſay, a Blaſphemers heart, that is, a mind both conceiving Blaphemy, and alſo chooſing and complying with it, which muſt be taken in by us for the right underſtanding of this point, that ſo we may diſtinguiſh betwixt a Blaſphemous Propoſition which is barely repreſented to the mind, or forced upon the fancy, and that which is wrought out of the ſoul, and aſſerted by the Judgement and Underſtanding. The former whereof is not Blaphemy, no more then the bare hearing of a Blaſphemous ſpeech is ſo to be counted. The latter is, thoſe unworthy apprehenſions of God, which are aſſented unto by the mind, and imbraced and cloſed withal in the heart, they have the very reality and formality of Blaſphemy in them. And ſuch is this here in the Text of a wicked perſon, That ſayes in his heart God will not require his wickedneſs. And thus much may be ſpoken of this Paſſage and ſecond Part of the Text, as it is conſidered Abſolutely, or as it lies in it ſelf, He hath ſaid in his heart, thou wilt not require it.
Now further, Secondly, we may look upon it Relatively, and in connexion with that, which went before. Where (as I ſaid) it hath a twofold notion with it, either of a proof or of an account; of a proof, that it was ſo, or of an account why it was ſo. David here proves, that the wicked do contemn God, becauſe he ſayes in his heart, Thou &c. or Secondly, David here ſhewes why the wicked contemn God, Becauſe namely (as he imagines) he will not require it.
Firſt, Look upon it as a Proof and Demonſtration that it was. It is plain (ſayes David) from hence that wicked men do contemn God; hence they joy in their hearts that he will not reckon with them for their wickedneſs. And ſo there is this in it, That miſappprehenſion of the wayes of God is a contempt of the Majeſty of God. To think that God will ſpare, and indulge and let alone wicked men in their wickedneſs, ſo as never to call them to any reckoning, or account for it, it does redound to a ſpecial ſlighting, and deſpiſing of God himſelf, which is contained and included in it. This is the point now before us; Therefore thoſe that do ſo are in Scripture call'd emphatically, Deſpiſers, Act. 13.4. Behold ye Deſpiſers and wonder and periſh, For I will work a work in your dayes, &c.
Firſt, They deſpiſe God in his wiſdom, They contemn him there; whoſoever they be, that think thus of him, Becauſe it is not agreeable to his wiſdom ſo to do. If God ſhould abſolutely ſpare men in their ſins, and never reckon with them for them, neither here nor in another place, he would very much ſuffer in this, and they do as good as charge him with it who are ſo opinionated of him. We ſee how it is amongſt men. They think it not a part of wiſdom in them to ſuffer others to injure them and wrong them, and provoke them, and yet ſay nothing to them: And how then can the onelyonly wiſe God even do this as ſome would fancy him to do? Muſt they needs call in queſtion His wiſdom? and as it were ſlight him, as deſtitute of it, who are ſo perſwaded? yes out of queſtion they muſt, and what greater argument of contemning or deſpiſing can there be then that?
To queſtion any in point of wiſdom is the higheſt ſlighting and contemning that may be. Now thus in effect to do all ſuch perſons in reference to God, who ſay, or think that he will not puniſh ſin.
Secondly, It is a deſpiſing of him in his Juſtice, which is another Attribute very eminent in Him, and which he does very much ſet by. He is of purer Eyes then to behold Iniquity, as the Prophet Habakkuk ſpeaks, neither can he look upon Evil, namely with any allowance or approbation of it. God has ordained wicked men for Judgment, and he hath Eſtabliſhed them for Correction. Hab. 1.11.12. Again as the Prophet David ſpeaks. He is not a God that hath pleaſure in wickedneſs, neither ſhall Evil dwell with him. The fooliſh ſhall not ſtand in his ſight, he hateth all workers of Iniquity &c. Pſal. 5.45. Now thoſe that think Him indulgent to Sin, they contemn him thus.
Thirdly, It is a deſpoſing of Him in his Truth, it is a giving of God the Lye; as we may ſo expreſs it, and that as I ſaid before to his very face. It is a ſaying of the very direct Contrary to that which is ſaid by Him. For he ſays I will require it, and they ſay, thou wilt not require it. If we look into the book of God, we ſhall find there how God has abſolutely declared his mind againſt Sin. He hath ſaid that he will not acquit the wicked, nor hold them guiltleſs, but that he will certainly puniſh them, and be avenged upon them, and to the like effect now for them therefore to think, or declare the contrary is a manifeſt contempt of him in this.
Laſtly, It touches alſo upon his Power and Ʋniverſal Providence, as if he ſat idle in Heaven, and took no notice of any thing, or if he did, yet were unable to do and act accordingly. Thou wilt not require it, is as much almoſt in effect as thou canſt not require it, according to the Apprehenſions which men have in their uttering of ſuch ſpeeches. And verily ſometimes men have in their Hearts ſuch thoughts as theſe, though they do not expreſs them. That they carry their wickedneſs ſo cloſely as God cannot reveal it. And that they carry their Wickedneſs ſo ſtrangely as God cannot revenge it. But theſe are high undervaluings of God in the ways of his Power and Providences.
Therefore it ſhould teach us by all means to beware of them, and to take heed that we be not found in them, as we deſire to be free from this charge of contemning of God, which is a buſineſs of the higheſt aggravation. It is ſomewhat and too much not to Love him, not to honour him, not to obey him, not to fear him, not to ſtand in awe of him; all which he deſerves at our hands: But on the other ſide to be ſo far from this as moreover to ſlight him and deſpiſe him and contemn him, this is odious, and abominable, and intollerable, and not to be indured, the higheſt guilt and imputation that can be. Therefore, Behold ye diſpiſers and wonder, and periſh, as it is in the place before cited. That's the firſt notion of this paſſage conſider'd Relatively, as it carries with it the force of a Proof, Demonſtrating wicked men to contemn God, becauſe they thus ſpeak in their hearts.
The Second, is the notion of an Account, or Reaſon given for their contemning of God, whence it comes to paſs, that they are ſo bold and preſumptuous. And that we have ſignified in this, becauſe they ſay in their hearts, That God will not require this ſcorn and contempt of them, nor puniſh them for it. We ſee here that wicked men have ſome reaſon for that which they do ſuch as it is, but it is very pittiful, and ſuch as will not hold water, when it comes to the tryal. It is not right reaſon, but corrupted and perverted in them. Ʋnreaſonable reaſon, and ſuch as is contrary to the dictates of a well order'd and regulated underſtanding. This is the reaſon, whereupon they contemn God, becauſe they think with themſelves, that he will not require it; ſo that their wickedneſs is in plain terms founded upon God's ſuppoſed goodneſs and kindneſs, and abuſe of this goodneſs which is in him, a turning of his Grace into wantonneſs, and a ſinning ſo much the rather becauſe (though falſely apprehended, and in their ſenſe) Grace does abound.
This is the true account of it which moſt men make ſo bold with Sin, becauſe they are ſecure as to Puniſhment. They think that God will not require it, and therefore they contemn him. And they therefore contemn him becauſe at leaſt for the preſent he does not do ſo. He for the preſent does it not, and they think that he will not do it at all, and this makes them to be ſo Impudent, and preſumptuous in Sinning as they are. Becauſe ſentence againſt an evil work is not executed ſpeedily, therefore the hearts of the Sons of men are fully ſet in them to do Evil, as the Preacher tells us in Eccle. 8.11.
And yet here in the Text, it is not ſo much as that. It is not becauſe thou doſt not require it. But becauſe the ſinner hath ſaid in his heart that thou wilt not, ſo upon the Point, it is not Gods Indulgence but his Fancy, it is not becauſe God will not require it, but becauſe he thinks and ſays that he will not. Where we ſee how Corrupt Principles are fruitful in Corrupt Carriages. And Sineſter Apprehenſions are productive of Scandalous Converſations, here's the true and perfect Account of all Miſcarriages in men's Lives. He hath ſaid in his Heart thou wilt not require it. God winks at them for the preſent, and therefore they cannot Imagine that he will ſparem altogether. He lets them alone as to Sinning, and ſuffers them there to take their Pleaſure; and therefore will let them alone as to Puniſhing, and will ſuffer them there to take their Courſe, and to take their Reſt, and train them up in their Vain and falſe Conceit wherewith moſt People Chear up themſelves, and thereby are ſo much the more hardned, and confirmed in their Evil ways even to Deſtruction it ſelf. Theſe things haſt thou done, and I kept ſilence: thou thougheſt that I was altogether ſuch a one as thy ſelf: but I will reprove thee, and ſet them in order before thine Eyes. Pſal. 50.21.
The Sum of all comes to this. That Atheiſm, and Blaſphemy, and Profaneneſs, and Looſeneſs of Carriage, it is no more but a very Cheat, and proceeds upon wrong Principles. It is onelyonly what men think and fancy to themſelves in their own minds that puts them upon it, otherwiſe it would not be ſo with them as it promiſes to be. If they had due and right thoughts of God, they would have better Carriage and behaviour towards Him.
And withall it ſhews the Baſeneſs and Sordedneſs which is in mens Natures, that there is nothing which does reſtrain them from Sin but Puniſhment, if that at all does it: where they think they are free from that, they care not what is done by them. Thoſe who have any principles of Grace, and Ingenuity in them, they would not willingly do that which is Evil, though there were no Judgment, or Hell to follow it, out of that inward and inbred Antipathy which they have unto it, out of an Hatred, and Loathing, and Deteſtation of Sin it ſelf, but moſt men are of other principles. If they can think that God will not require it, they care not what Inſolences and affronts they offer even to his Majeſty it ſelf.
For a Cloſe and Concluſion of all at this preſent time. This whole Verſe if we pleaſe may be further taken in a way of Complaint and Expoſtulation, which David makes with God, as to his preſent forbearing and remitting of wicked men, therefore doth the wicked contemn God &c. That is wherefore doſt thou let Him contemn this, and ſuffer Him to do ſo without Executing of this Vengance upon Him. As Jeremiah, and Habakkuk and others of the Servants of God, do ſometimes reaſon with Him to the like purpoſe. But this I cannot now ſtand to inſiſt upon, and perhaps that Senſe which I have already handled, is more proper and Naturall, and therefore I will not practiſe this. So much for the whole Text. Wherefore doth the Wicked &c.
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