One Hundred Select Sermons, Old Testament · Sermon 17
SERMON XVII.
Pſal. 68.21.
But God ſhall wound the Head of his Enemies, and the hairy ſcalp of ſuch an one as goeth on ſtill in his treſpaſſes.
There's nothing wherein Gods Providence does more difference it ſelf in the world, then in his Diſpenſations to his Church and People. And that as we may conſider it eſpecially in a double reference. The one is as to their own protection, the ſalvation and preſervation of themſelves. And the other to their enemies confuſion, the deſtruction of thoſe which are oppoſites, and Adverſaries to them. And each of theſe are in a very good part of it, the Scope and Drift of this preſent Pſalm which we have here before us. The former is laid down in the verſe immediately preceeding. He that is our God, is the God of ſalvation, and to God the Lord belong the iſſues from death. The latter is exhibited in this Text, which I have now read unto you. Where (by way of Antitheſis or oppoſition) God ſhews his carriage to his people to be different from his carriage to his enemies. For whereas he loaded them with benefits, upon theſe he heaps Judgements. But God ſhall wound the Head of His enemies, and the hairy ſcalp of ſuch an one as goes on &c. This is the Coherence of the words.
IN the Text it ſelf we have three General parts conſiderable of us.
Firſt, The Perſons threaten'd, and they are in General, God's enemies, in particular ſuch as thoſe, who go on ſtill in their treſpaſſes.
2ly, The evil it ſelf which they are threaten'd withal, and that is wounding, or ſmiting.
Thirdly, The place, or part, with they are threaten'd in the Head, Scalp, we begin in order with the firſt, viz. The Perſons Threatn'd, Gods enemies and pertinacious ſinners; ſuch perſons, as will not be reclaim'd from their vitious and inordinate courſes. Theſe are thoſe, which the Pſalmiſt does here threaten with judgement. Obſtinacy and perſiſtence in ſin, it ſhall not eſcape puniſhment, but God will ſooner, or later be avenged upon it. This is the Point which we have here before us, and we have it further declared unto us in ſundry other places beſides, as Levit. 26.18. If ye will not yet for all this hearken unto me, then will I puniſh you ſeven times more for your ſins, ſo Deut. 29.19, 20. He that bleſſeth himſelf in his heart, ſaying I ſhall have peace, though I walk in the Imagination of mine heart, to add drunkenneſs to thirſt. The Lord will not ſpare him, but then the anger of the Lord, and his jealouſie ſhall ſmoke againſt that man, &c. ſo Eccleſ. 11.9. Rejoyce O young man in thy youth, and let thy heart chear thee in the dayes of thy youth, and walk in the wayes of thy heart, and in the ſight of thine eyes, but know thou, that for all theſe things God will bring thee into Judgement, Again, Prov. 29.1. He that being often reprov'd hardeneth his neck, ſhall ſuddenly be deſtroy'd, and that without remedy. In theſe and the like places of Scripture does God threaten the pertinacious ſinner, and ſuch an one as perſiſts and goes on ſtill in his treſpaſſes.
And there's very good ground for it, which may appear in theſe following conſiderations. Firſt, Becauſe he multiplies ſin. Secondly, becauſe he aggravates it. Thirdly, becauſe he confirms it. He makes his ſins more numerous. He makes his ſins more heynous. He makes his ſins more ſettled, and harden'd and difficult to be removed; therefore draws on the puniſhment of them.
Firſt, (I ſay) Becauſe he multiplies ſin, he contracts a new guilt. He that goes on in his Treſpaſſes, he adds ſin to ſin, iniquity to iniquity, drunkenneſs to thirſt, and ſo from hence runs further upon the ſcore, and in arrears with God. Look therefore as a Creditor when his Debter goes on ſtill in his debt without any payment or ſatisfaction of him, he thinks it time for him now to call him to an account. Even ſo it is with God to ſinful men, when they ſtill proceed in their iniquities, and provocations of Him, He will puniſh them becauſe they ſtill provoke the eyes of his Glory againſt them, and by frequent commiſſions do as it were dare his Divine Majeſty to execute vengance upon them. There's an Affinity, and Concatenation of ſins one with another: ſo that they which make bold with ſome are likely to fall into more, if they do not the better look to themſelves, as we ſee it was with David himſelf, when he began, he had never done, but went on ſtill in ſinning againſt the Lord, even to the ſin of murder.
Secondly, He that goes on in his Treſpaſſes, as he multiplies ſin ſo he aggravates it; He makes it more grievous, and heinous then it was before, and that as being now clothed with more odious circumſtances, for the longer a man continues in ſin, the more he ſins.
Firſt, Againſt the Spirit of God, wreſtling and ſtriving with him, and moving and working in him. He ſins againſt all thoſe Admonitions which are given him to the contrary, in Education, in the Miniſtery of the word, in the good Counſel and Example of others. He ſtifles thoſe checks of Conſcience, which are adminiſtred to him, which cannot reſtrain him and keep him in.
Secondly, He ſins againſt Providence, whether in the Judgement or Mercies of God inviting him to Repentance.
And Thirdly, Againſt many promiſes, and Covenants, and reſolutions and purpoſes of reformation, which have been made by him. Thus in all theſe reſpects does he aggravate ſin in himſelf, and thereby procure puniſhment.
Laſtly, He confirms and ſettles ſin in him. The more that any man ſins the more he may; and the oftener he falls into the acts of it, the more does he increaſe the vitious and ſinfull habit, Eſpecially in caſe of Relapſe after ſome former reſtraints of it, when men have for ſome time abſtain'd from ſin, and then return again to their old and wonted courſe in it, they become from hence more inſnared in it, then they were before, as it is in 2 Pet. 2.20. If after they have eſcaped the pollutions of the world, through the knowledge of the Lord and Saviour Jeſus Chriſt, they are again intangled therein, and overcome, the latter end is worſe with them then the beginning. For it had been better for them not to have known the way of righteouſneſs, then after they have known it, to turn from the holy Commandment delivered unto them; now a courſe of ſin is ſuch as draws along judgement with it. It is not ſimply he that falls into ſin ignorantly non-attendantly, through infirmity, for ſome ſingle miſ-carriage or ſo, though that be bad enough too, but he that abides and continues in it. He that walks and goes on, as the word in the Hebrew Text Mithkallek properly ſignifies, that's the perſon, who is here aymed at, in the ſhooting of Gods Arrows againſt him. So much for that firſt particular, viz. The perſon threatned, ſuch an one, &c.
Now the ſecond is the evil threatned, And that is wounding, Jimchats, He ſhall wound. This it carries a double Emphaſis with it. Firſt, It is a Mollified expreſſion. Secondly, It is a Peremptory one.
It is Mollified expreſſion, Firſt, It is not he ſhall kill, but he ſhall wound. God begins with wounding, which is onelyonly killing in the preparations and tendencies to it, that ſo (if it be poſſible) men may be bettered and wrought upon by that. He will not quite undo men, if there be any hope at all of their amendment and reformation.
Therefore it is good for them to take notice of it do not ſlight any beginnings of wrath and vengeance which God layes upon thee, for he does it thereby to reclaim thee. He corrects thee in meaſure, but yet will not let thee go altogether unpuniſhed, as it is in Jer. 30.11. This is a very Gracious and Merciful Diſpenſation. The Lord, if he pleaſed, might wholly cut off, and deſtroy, make an utter and abſolute end and conſumption at once. Now that he is pleaſed but to wound, there's the more favour and goodneſs in it, and accordingly to be acknowledged; yea, tis a part of Gods Nobleneſs, and Magnanimity, ſatis eſt proſtraſſe. He counts it enough for him to lay his Enemies flat. He does not ſo much care to inſult, and to Triumph over them, or to do the worſt, that He can againſt them.
But Secondly, As it is a Mollified expreſſion, ſo it it a Peremptory. He ſhall or will do it, does it not yet it may be, but yet means to do it hereafter, if he be not the better prevented, that he would have to be ſuppoſed, and taken for granted, Though hand joyn in hand, yet the ſinner ſhall not go unpuniſhed, as it is Prov. 16.5. God will certainly ſooner or later wound all obſtinate and pertinacious ſinners whatſoever they be, we ſee he has here threatned it, (and in many other places beſides) and he will accompliſh it accordingly.
There are two things which make men to hope the contrary. The one is the apprehenſion of Gods Mercy, God is good and gracious, and therefore may eſcape puniſhment, this is the reaſoning of many perſons, but ſuch as theſe do not conſider, that He is juſt and righteous too. Gods Attributes do not croſs one another, He is ſo far forth merciful to penitent ſinners, as that withall he is ſevere to pertinacious, and theſe two they muſt not be devided, or ſeparated on from the other. God hath a ſtroking for Converts, and a ſtriking or wounding for enemies both at once. Therefore we find them both put togethere there in the Pſalms, Gracious is the Lord and righteous, Pſal. 116.5.
Again, Another thing which makes many men to flatter themſelves is becauſe they have eſcaped all this while, ſo as they have done, God has not yet wounded them, and therefore they think he will not wound them at all, according to that of the Preacher, Eccl. 8.11. Becauſe ſentence againſt an evil work is not executed ſpeedily, therefore the heart of the ſons of men is fully ſet in them to do evil. But this is no argument at all, if it be duly conſidered. For Judgement, that ſtayes for a while, it will come at laſt, and the leſs that men ſuffer at preſent, the more their's to come. God will be in no mans debt, either for the reward of evil or good, but will undoubtedly pay it into their boſomes, That they may conclude on and make account of, He will wound them, it is a Peremptory kind of Expreſſion.
For the further improvement of this paſſage, we may take notice of one thing more in a way of Illuſtration, and that is the ſingular Number, ſuch an one as goes on ſtill in his treſpaſſes. It is not of thoſe that do ſo, in the plural but of Him that does ſo in the ſingular. To ſignifie thus much unto us, that God does not onelyonly ſet himſelf againſt ſinners at large, and in the crowd, but that he takes notice likewiſe of every particular offender. And he will deal more immediately with Him, as he has occaſion for it. There are many which perhaps may think either their Perſons or their Sins to be ſo ſmall, as that God does not obſerve them; or has any regard of them, but they are deceived in ſo thinking, for God has an eye upon every Sinner whoſoever he is, even the ſmalleſt and meaneſt that is, and he will not onelyonly puniſh the Aſſembly and Congregation of evil doers, but alſo every particular perſon that ſhall ingage Himſelf in evil ways; and there is nothing which ſhall ſtand in his way, as an Obſtacle or Impediment hereunto. He is reſolved and determined to do it without any Gainſaying or Contradiction wound them he will. And that's the Second thing conſiderable, to wit, the Evil in General threatned, and that's wounding.
The Third is the part wherein, and thats here expreſt to be the Head. This is not Excluſive but Specificative, it is not the Head ſo, as if no where elſe beſides but the Head as therein Eſpecially. As for obſtinate Sinners, they have many wounds inflicted upon them in other reſpects.
As Firſt, In their Good Names they have a wound oftentimes in them. Prov. 6 33. A wound and a Diſhonour ſhall he get, and his reproach ſhall not be wiped away. Thoſe that go on wilfully in baſe and unworthy Courſes, they do hereby much deſparage themſelves in point of Reputation; this is ſomewhat, and that which is to be minded by them. The very Heathen man could ſay, Puto cum periſſe &c. I think he is loſt and quite undon, that has no regard to his good Name, and Eſtimation. This is the Lot of a Fooliſh, Bold, Preſumptuous Sinner, that refuſes to be reclaimed, he lies under a Reproach, and Contempt: He has a wound, and a blaſt oftentimes in his Credit; an Account in the world.
Secondly, A wound in his Eſtate, that does alſo many times from Hence lie a bleeding. Idleneſs it is clothed with Rags, as Solomon ſpeaks. Prov. 23.21. And he that loveth pleaſure ſhall be a poor man. Prov. 21.19. Looſe and Licentious Courſes they are ſuch as bring men to Beggery and want: which as an Armed man comes upon them.
Thirdly, A wound in their Conſciences, which is the great wound of all. This is another which God does inflict upon them: As St. Peters Auditors. Acts 2.37. When they heard theſe things, (namely their Guiltineſs of ſuch and ſuch Sinns) they were prick't in their Hearts. That's a wound which is not eaſily Cured, or made up. A wounded Spirit (ſays Solomon) who can bear? This is that which is attendant upon Sins, eſpecially from the Continuance in it; it does very much lay waſt the Conſcience, and make holes; and furrows in it: All theſe wounds does God inflict upon his Enemies, as it pleaſes him; which are not to be Excluded.
But that which is here ſpecified is in the Head, and hairy Scalp: God does eſpecially wound them there. This (for the opening of it to us) does denote three things to us, according to the different notion which the Head does carry in it.
Firſt, In their Intellectuals, takes away their Brains from them.
Secondly, In their Vitals, takes away their Life from them.
Thirdly, In their Principalities, and Eminencies, takes away their Glory from them.
Firſt, (I ſay) In their Intellectuals, takes away their Brains from them: God infatuates wicked men, beſots them, and ſpoyles them of their wits. He confounds the wiſdom of the Wiſe, and brings to nothing the Ʋnderſtandings of the Prudent &c. 1 Cor. 1.19. Such a wound as this it was that which was inflicted upon Nebuchadnazar, when his Ʋnderſtanding was taken away from him. Dan. 4.34. And when he was turned to eat graſs like the Ox. This God does with many ſuch Perſons, bereeves them of their Ʋnderſtandings, or if he does not doe it in a natural way, yet he does at leaſt in a Spiritual: gives them up to a blind mind, and to a ſeared Conſcience, and to a reprobate ſenſe, which is one of the Greateſt Evils and Judgments that may be. Thus it is recorded of the Heathens. Rom. 1.28. That as they did not like to retain God in their knowledg, God gave them over to a Reprobate mind &c. Thoſe that go on in Sin, they many times come to ſuch a paſs as not to diſcern it; or judg of it, eſpecially ſuch as this Sin may be; which they are guilty off, which ſometimes may ſo much the more ſtupify them, and take away their Underſtanding: This is one way wherein God wounds thoſe which are his Enemies in the Head.
And we cannot wonder at it, if we do but conſider how they uſe their Heads oftentimes againſt Himſelf; which they do by a double practiſe. Firſt, In the contriving of Sin. And Secondly, In the defending of it: Wicked men they uſe their Heads againſt God to each of theſe purpoſes, and therefore does he wound them in them.
Firſt, As to the contriving of Sin, they do many times abuſe their Heads thus; in being witty to invent and deviſe evil attempts, the Brain of an Ungodly perſon is very fruitful in this particular, he is ſtill muſing, and plotting, and caſting about ſome evil or other, never well; but when he is taken up in ſuch Deviſes as theſe are. And therefore does God meet with him in them; he diſappoints the deviſes of the Crafty &c.
Secondly, As to the defending of it, this is another thing; wherein men uſe their Heads, and imploy their wits to ſtrain an excuſe of Sin: a juſtifying, and a maintaining of it; ſuch Heads as have evil Hearts joyn'd with them, they labour all that may be to make Sin as little odious as they can, to pallia…t, and extenuate it, and to put the appearance of Virtue upon it; thus they uſe their Heads … and accordingly does God puniſh them for it, by wounding them in their Intellectuals, and takes away their wit from them.
Secondly, In their Vitals, he takes away their Life from them. The Head as it is the Seat of Reaſon and Ʋnderſtanding, ſo likewiſe of Senſe and Motion; it has all the Senſes in it in a more full and perfect meaſure and degree, then any other parts of the Body; now therefore when it is ſaid here that God will wound the Head of his Enemies, we have hereby ſignifyed that he will deſtroy their Life. He will give them a mortal wound, ſo as to extinguiſh them; and take them away out of the World. This is that which he will do, and which he threatens to do here in this place, when he ſays that he will wound their Head: And it is ſutable likewiſe to other places beſides, where God does threaten as much againſt them. Look through the whole Scripture, and ye ſhall find it the currant Doctrin of it, that God will wound the head of his Enemies thus. Thus he did with Pharaoh, with Senacherib, with Herod, and ſuch as theſe; Examples are frequent to this purpoſe.
Nor there are two principles which do ingage him, and move him hereunto. The one is his own Glory, the other is his Churches good.
Firſt, His own Glory in the Vindication of his Juſtice upon evil men, and ſo prevent Atheiſm in the word. If God ſhould ſuffer wicked men to go on without Controul, they would be ready to think that there were no God at all, but now when he puniſhes them, he does here convince them, ſo that men ſhall ſay. Verily there is a reward for the Righteous: Verily there is a God that Judges in the Earth. Pſal. 58.11.
And then love to his Church, that's another thing which puts him upon it likewiſe. That the Rod of the Ʋngodly may not reſt upon the lot of the Righteous, and ſo they put forth their hands to work Iniquity; as it is Pſal. 135.3. If God ſhould not take ſuch a courſe as this is ſometimes with wicked men, which are his Enemies; and the Enemies of his People, there would be no hold or paſs with them. Therefore does he indeed take ſuch a Courſe as this is againſt them.
If we ſhall ask when he will do it, (becauſe he does it not always, nor preſently,) I anſwer in theſe two Caſes.
Firſt, When the Sins of the Enemies are throughly ripened.
Secondly, When the Hearts of the Chriſtians are throughly Humbled, in theſe two conditions does God wound the Head of his Enemies, and not before.
Firſt, When their ſins are ripened, when wickedneſs is come to an Head, and Judgments come to an Head likewiſe: God ſtayes oftentimes till then. Inſolency it provokes Revenge, as long as there is any appearance of Moderation, and Tenderneſs, ſo long he forbears, but Outragiouſneſs puts him upon Execution. As he told there Senacherib, Eſay. 37.29. Becauſe thy rage againſt me and thy Tumult is come up into mine Eares, therefore will I put my book into thy Noſe, and my bridle into thy Lips &c. And ſo Pſal. 12. verſ. 5. For the Oppreſſion of the Poor, and for the ſighing of the Needy, I will now ariſe ſaith the Lord, and I will ſet him in ſafety from him that puffeth at him. Thus he did with the Iſraelites, when oppreſſed with the crueltyes of the Egyptians.
Secondly, When the Hearts of the Church are throughly Humbled, God ſuffers his Enemies ſometimes as Exerciſes of his peoples Graces, and as preventions of Extravagancy in them, to abaſe them, and Humble them, and keep them Low. When this is once indeed effected, then he reſtrains them, and curbs them, and takes them off. And that may be the Second Explication, God ſhall wound the Head of his Enemies, as it does Expreſs his puniſhing of them in their Vitals, not onelyonly takeing away their Brains, but alſo their Lives.
Thirdly, In their Principalities and Eminencies. The Head it has that notion in it likewiſe, and ſo here alſo in the Text, as may appear by what is joyned with it, the Hairy Scalp. In vertice capilli. That which is men's Crown, and Glory, their greateſt Ornament wherein they moſt rejoyce: which they chiefly glory in, and are proud off. As Abſalom his Hairy Head; God made it to be his Deſtruction, ſo he will likewiſe do with many others beſides, which do lift up themſelves in any carnal Excellency which they partake off, whether Wit, or Wealth, or Strength, or Beauty, or Honour, or whatever we can name, while men boaſt in any of theſe things, and withall go on in their Sins without Repentance, and amendment; God will wound and blaſt them in them, he will wound the Head of his Enemies.
Let this therefore ſerve to Humble men, and to keep them low in their own thoughts. I ſaid unto the Fool deal not fooliſhly, and to the Wicked, lift not up thy Horn, lift not up your Horn on high, ſpeak not with a ſtiffe neck: For God is the Judg &c. as it is in Pſal. 75.4.5. &c. Let every one make this uſe of it, which Nebuchadnezar ſeems to make. Dan. 4.37. Even to ſee, that thoſe that walk in pride God is able to abaſe them. Look what ever it is, that Wicked men make to be their Idol, that does God make to be their Ruine. And in the thing wherein they magnify themſelves, or deal proudly, he is above them. As even Jethro could there take notice of it, in Exod. 18.11. In their Head, that is, in their greateſt Eminencies, or Perfections.
And now having thus explained the puniſhment, or evil it ſelf, which God does here threaten, we may ſeaſonably again return to the Perſons, which are here intereſted in it, which (as we ſhewed before) were his enemies, and obſtinate ſinners, ſuch as perſiſt, and continue, and go on ſtill in their Treſpaſſes, where we may pertinently likewiſe take notice of the Connexion of theſe two expreſſions both together, which holds (as we may ſay) reciprocally and in dependance of one upon the other. Thoſe which are Gods enemies, they will go on ſtill in their Treſpaſſes; and thoſe which go on in their Treſpaſſes are no other then enemies of God.
Firſt, (I ſay) Thoſe which are Gods enemies will go on ſtill in their Treſpaſſes, for there's no reſtraint, or withholding of them. As for thoſe which are his children, there's his Spirit and his providence to take them off; his Spirit within them, His Providence without them. He does by theſe graciouſly prevent them, and keep them off from many a miſcarriage. He that pleaſeth God ſhall not be taken in evil ſnares, but the ſinner ſhall be overtaken with them, as it is in Eccleſ. 7.26. So the Connexion, it holds in that.
Again, Secondly, Take it alſo the other way, Thoſe which go on in their Treſpaſſes, they are no other then the enemies of God, we ſee here how they are made ſynonymous, and the one, as explicative of the other, as if indeed they were all one, and ſo they are. Look how far forth any one does go on and perſiſt in ſin, and evil courſes, ſo far forth is God his enemy, and he an enemy to God, Thoſe mine Enemies, that would not that I ſhould reign over them, bring them hither, &c. Luk. 19.27. Such as theſe they oppoſe God in his Laws, in his Attributes, in his Government, and what not? And how can they then be any other then enemies indeed unto him, and ſo he accounts them.
Let all theſe things laid together (for the uſe and Improvement of them) have therefore this influence upon us, to reſtrain us in this particular. And if we cannot avoid ſin abſolutely, let us at leaſt avoid continuance in it, let us take heed of going on in our Treſpaſſes by any means. Every one knows what corruptions they are moſt of all addicted unto, and it concerns them to be moſt wary, and watchful in that reſpect, Shall we continue in ſin (ſayes the Apoſtle) God forbid, Rom. 6.1. This is that which aggravates all the reſt.
But how (may ſome ſay) ſhall we be kept and preſerved from it? what helps are there againſt perſiſtency in ſin.
Firſt, Mortifie the principle of corruption in us. The way to be kept from the Acts of ſin, is to have the habit of it ſubdued in us. There muſt be the killing of this viper in the egg, a ſlaying it in the root; till this be done there's no ſecurity at all for us. Men may think to keep from ſin for a little while, but ere long, they'l be as bad as ever, until there be this true principle of Mortification in them. This General work of the new creature is neceſſary to all the actions of new obedience in us, whether as to the doing of that which is good, or the abſtaining from that which is evil, in that manner as it ought to be abſtained from. Therefore this muſt be laid as a ground-work, and foundation to us in this particular, and the reaſon why many fail in it, is for want of this. What's the cauſe that many think with themſelves, oh they will certainly abſtain from ſuch ſins, and yet fall again in with them? why it is becauſe they never throughly hated them, nor had their ſpirits ſet againſt them. Therefore look firſt of all to that
Secondly, Stop the beginnings, as we deſire not to go on in treſpaſſes, let us not at firſt venture upon them, for it is like the letting out of waters, as Solomon ſpeaks of ſtrife, which a man knows not where it will end. He that will give himſelf liberty to begin, he ſhall go on, whether he will or no. Therefore take heed of the very firſt entrance and initiation in evil, for theſe will draw on more with them, take heed of the occaſions of ſin, and of the edges and branches, and brinks of ſpiritual danger, as we love our own ſouls, and the ſalvation of them. See that we hate even the garment ſpotted with the fleſh.
Thirdly, Have daily and continual, and freſh, and actual apprehenſions in us of the filthineſs and dangerouſneſs of it. It is not ſome habitual prejudices againſt ſin, which will ſecure us from it, unleſs we do alſo actually conſider, and reflect upon it, and have things green in our memory, eſpecially at ſuch time as temptations ſhall offer themſelves, here we muſt ſet one againſt the other. The remembrance of the evil againſt the ſtrength of the allurement and provocation to it. As a man that thinks there is danger in ſuch a way, he will be ſure to decline it.
Laſtly, Beg the aſſiſtance of Gods Spirit, and fetch power ſtill from Chriſt, and be careful to walk in wayes well-pleaſing to Him. It is Gods enemies (as I ſhewed before) which go on in their Treſpaſſes. When men will be ſinful, they ſhall be ſo, and the more that they give way to corruption, the more it ſhall abound in them; but it concerns all good Chriſtians to have that nearer watch over themſelves, as that the Lord may not be provoked to give them over hereunto, but to keep and reſtrain them from it. This for helps and directions.
What remains to us, but that we be careful to put them in practiſe as we have occaſion for them; we have (as inpart hinted before) many curbs and reſtraints upon us: The Counſels of friends, the Admonitions of the Miniſtery, the Danger ſet before us, and experience of Gods Judgements upon others in ſuch and ſuch evil courſes. Now, if we will go on for all this, we are in a moſt deſperate condition indeed.
For this purpoſe, we muſt further know thus much, that nothing leſs will ſerve our turn, then real and through amendment, and reformation, and turning to God, and turning from our evil wayes. It is not all the promiſes we can make, all the fair pretences to betterment, or all the counterfeit expreſſions of relenting, whether in words or tears, or the like, as ſome will ſometimes reach ſo far unto. No, as long as they still go on in their ſins, theſe will nothing avail them. As if a man has ſome diſeaſe upon him, Gout, or ſtone, or the like, let him uſe all the Phyſick that may be, yet if he goes on in the uſe of that dyet, which feeds thoſe evil humours in him, which are the grounds and cauſes of his Diſtempers, he will never be freed from it ſo long as he lives, even ſo is it here to this purpoſe in Spirituals, while men go on in their Treſpaſſes, and favour and allow themſelves in them. all the Duties and Exerciſes of Religion, which are acted and performed by them, will in this Caſe be but in vain unto them. Perſeverance in Duty is no Protection or Priviledg to any with perſeverance in Sin, but the one hinders the other.
That goes on ſtill in his Treſpaſſes. This (if we pleaſe) may be further taken by us in a narrower and more reſtrain'd Senſe, then as yet we have taken it, not ſo at large, for all kind of Sins, (wherein it holds as a very good Caution) but in particular for that ſin of Enmity, and oppoſition of the Church of God. God will wound the head of his Enemies, and the Hairy Scalp of ſuch an one, as goes on ſtill in his Treſpaſſes. That is, who notwithſtanding Gods fruſtrating and diſappointing of God in his Aſſaults, which he makes upon it, does yet attempt further againſt it, ſuch an one as goes on here: God will certainly be avenged upon him. Thus was it with Balah, and Balant, as to the curſing of Iſrael, who though they ſaw, they did but labour in vain, yet ſtill went on in their Treſpaſſes. And thus now the point will be thus, that as all obſtinate Sinners in General, ſo all pertinacious Enemies, the Church in particular ſhall eſpecially be puniſhed and deſtroyed, if they are not careful what they can to prevent it. Thus Eſay. 8.9.10. Aſſociate your ſelves O ye People. Gird your ſelves, and ye ſhall be broken in pieces &c. And wee ſee it in Pharoah and the Egyptians purſuing the Iſraelites, how going on in it, they were overthrown by it. God thinks it enough at firſt for his Enemies, to diſappoint them, but then afterwards when they are not diverted by it, he thinks fit to deſtroy them, and to puniſh them ſo much the more.
Therefore let all thoſe which are ſuch, be hereby reſtrained, and taken off from it. Saul Sau why perſecuteſt thou me? (ſays Chriſt to Him when he was going to Damaſcus with letters againſt the Church.) It is in vain for thee to kick againſt the Pricks. As who ſhould ſay if thou goeſt on, thou art loſt and undone by it. God will be ſure to have the better of his Enemies, let them take what courſe they pleaſe againſt Him. What a madneſs then is it for mens malice ſo far to tranſport them, as to go on for all this, that thoſe they know labour to no purpoſe: becauſe no Weapon that's firm'd againſt the Church ſhall ever proſper, yet they cannot but perſiſt in ſuch attempts as theſe are, as many do, and will by no means be taken off from it.
To ſet whom all this the more Effectually, there is a particle in the beginning of the Text, which we tranſlate but; but according to the Hebrew it is ſurely: Ak which has a good Emphaſis in it, to put it out of doubt with us, that we might not make any queſtion of it. The Spirit of God does meet with mens Infidelity in this regard, who do not ſo eaſily believe it, and give Credit to it, but think they may go on and proceed for all that, no, God will do it, and ſurely he will do it, this that in it.
But what will he do? He will wound the head of his Enemiss, what's that? why not onelyonly his Enemies in the Head, (as we have hitherto handled it) but likewiſe as we may further Explain it. The principal of them. He will wound the head of his Enemies, that is, he will wound the chief of his Enemies, that's another Explication which we may very well faſten hereupon, according to that alſo in another place. Pſal. 110 6. He ſhall wound the Heads ever many Countryes. And Hab. 3.13. Thou woundeſt the Head. This may be reduced to three Heads eſpecially. Firſt, To Satan. Secondly, To Antichriſt. Thirdly, To all other potent Enemies whatſoever.
Firſt Satan, God will wound his Head, it is the courſe which is threatned upon Him, from the very beginning. Gen. 3.15. Semu mulieris conterit caput Serpentis. The ſeed of the Woman ſhall break the Serpents head. That is Chriſt ſhall break the head of the Devil. This was promiſed to our firſt Parents in Paradiſe, and it is that which we ſhall find to be made good to our ſelves.
So Rom. 16.20. The God of Peace ſhall tread Satan under your feet ſhortly. And Luke 10.18. I beheld Satan like Lighting fall from Heaven. This is that which the Scripture ſayes of Him.
Secondly, Antichriſt, It ſays as much of him alſo, in 2 Theſ. 2.3. The man of Sin is there Emphatically called the Son of Perdition. And expreſly verſ. 8. Whom the Lord ſhall Conſume with the Spirit of his mouth, and deſtroy with the brightneſs of his Comming.
Thirdly, All other Potent Enemies whatſoever The Rulers, Princes, and Governous of the World. Thus again Pſal. 110.5. The Lord at thy right hand ſhall ſtrike through Kings in the day of his wrath. So Pſal. 2.2.3.4. And here in this preſent Pſalm, verſ. 11.12. The Lord gave the word, great was the Company of thoſe that publiſhed it. Kings of the Army did flee apace, and She that tarried at home divided the ſpoyl.
The uſe of all this is Comfort to the Church of God, that we being delivered from all our Enemies &c. So much for that Expoſition, and ſo alſo for the whole Text. But God ſhall &c.
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