One Hundred Select Sermons, Old Testament · Sermon 18
SERMON XVIII.
Pſal. 75.8.
For the hand of the Lord there is a cup, and the wine is red, it is full of mixture, and he poureth out of the ſame; but the dregs thereof all the wicked of the earth ſhall wring them out, and drink them.
This Text which I have now read unto you is a very terrible Text, which Carries a great deal of Terrour, and affrightment, and Conſternation with it, even in the very firſt Propoſal of it; but yet Couch'd and vayled under ſuch terms and Expreſſions, and Metaphors and alluſive Reſemblances as doe allay and Mollify it to us. It is (in one word) an Account of the Severity of Gods Diſpenſations in the Diſpiſing of theſe inferiour matters, and affairs here below. The Pſalmiſt had in the verſe before told us of Gods abſolute Power and Soveraignty in the Ruling and Governing of the World, that he is the Judg of all, who Changes the Hours and Seaſons as Daniel ſpeaks Dan. 2.21. And takes upon him to remove, and ſettle as he pleaſes, he putteth down one, and ſetteth up another, in the 7th verſ. of this Pſalm. Now here in the Text he does amplify, and proſecute this Argument which he had mentioned and propounded, by taking men off from oppoſing, or contradicting that truth which he had there promiſed, from the Conſideration of the danger which is conſequent, and inſuing thereupon. For in the hand &c.
IN this preſent Verſe before us (to give the full view of it) we have a lively deſcription, and amplification of the Judgements of God upon the world, which are here ſet forth unto us under a threefold repreſentation of them. Firſt, In their preparation. Secondly, In their Execution. And Thirdly, in their Participation. The Preparation of them, that we have in thoſe words, In the hand of the Lord there is a cup, and the wine is red, &c. The Execution of them, that we have in thoſe words. He poureth out of the ſame. The Participation of them, that is in theſe words. But the draggs thereof all the wicked of the earth ſhall wring them out, and drink them.
We begin in order with the firſt, viz. The Preparation of theſe Judgements, For in the hand of the Lord there is a cup, and the wine is red, it is full of mixture. Wherein again we may take notice of three particulars more. Firſt, The Veſſel, and that is a cup. Secondly, The liquor, and that is red wine full of mixture. Thirdly, The Preparer, and Orderer, and Diſpoſer, and Qualifier of it, and that is God himſelf. This cup of red wine, and full of mixture it is in the hand of the Lord.
Firſt, I ſay, Here's the veſſel, and that is a cup. This is one thing, whereby the Judgements of God in Scripture, both here and in other places are deſcribed and repreſented unto us. It is Calix es poculum Indignationis, Iſa. 51.17. The cup of fury. And ver. 28. The cup of trembling, and Ezek. 23.33. The cup of aſtoniſhment, and many ſuch expreſſions as theſe are. This it is among other reaſons eſpecially for this, as hereby ſignifying the collection and gathering together of his puniſhments all in one, that as in a cup, you have the liquor united, and incompaſt in ſuch a ſpace, ſo is it likewiſe with the Judgements of God, they are a great while gathering together, and then they ſerve to make up a cup, from the fullneſs, and completeneſs of them. God diſtributes theſe his ſorrows not by drops only but cups.
To ſpeak more diſtinctly of it, and to open this Metaphor ſo much the better unto us. By this Cup or Veſſel of reception, we may underſtand whatſoever it is, which is the means and conveyance, and derivation of any evil unto us. For as there are divers evils and calamities in the world, which our natures are ſubject unto, ſo there are accordingly divers conveyances, and tranſmiſſions of theſe evils to our hands, ſince they come to us in one way, and ſome they come to us in another, and they are but the expreſſion, as we ſee it was with holy Job. There were the Sabeans, and the Chaldeans, and the Fire, and the wind from the wilderneſs. All theſe were ſo many cups wherein the Lord gave him to drink of the waters of bitterneſs & affliction. And ſo he does with many others, He hath his ſeveral conveyances to his purpoſe, ſome he afflicts in their bodies, and ſome in their ſpirits, and ſome in eſtates, and ſome in their relations. All of them are but cups of diſpleaſure, and that they are; They doe ſerve for this end and intent, to be the means and inſtruments of their afflictions. Indeed, tis true, theſe cups are of different ſizes and capacities as I may ſo expreſs it, ſome their meaſure is larger, and ſome their meaſure is ſmaller, yet Cups they are notwithſtanding; and ſo God makes them to be both to his Servants and other People.
The uſe which we are to make of it, is accordingly thus to look upon it, we ſhould obſerve and take notice of the Providence of God in this particular and be anſwerably affected therewith, we ſhould take heed of provoking the Lord by any Sin or Miſcarriage whatſoever, as knowing that in ſo doing, we do but prepare as it were a Cup for our ſelves, and treaſure up wrath, (as the Apoſtle ſpeaks) againſt the day of Wrath. in Rom. 2.5. And let us not give our ſelves Liberty in any unwarrantable courſe; or take Courage to our ſelves in ſinning from any preſent impunity, or forbearance, becauſe all this while the Cup is as it were but a filling, and making up. There is a Cup in framing and faſhioning though it be not already brought out.
When we ſpeak of a cup, we know it has commonly a two-fold notion in it, either a Good, or a bad. There's a Cup of Phyſick, a Medicinal Cup, and theirs a Cup of Poyſon, a deſtructive Cup. Now in the hand of the Lord there is a Cup to either of theſe purpoſes, and that alſo as to the ſame ingredients, God makes the ſame providences to be a Cup of Phyſick to his children, for the healing and recovering of them of their ſpiritual infirmities, and a Cup of Poyſon to his enmies for the killing and deſtroying of them, in the midſt of their ſins. And according to either of theſe ſenſes, may we take it here in this place. That's the firſt particular conſiderable in this Metaphorical Deſcription, namely the Veſſel of Reception, It is a Cup.
The ſecond Particular is the liquor, which is contained in it. This Cup, it is not an Empty Cup, a Cup of State, and onelyonly for faſhion, and no more but ſo; a meer ſtanding Cup, but it is a Cup of Infuſion, and what it is, we have here expreſt unto us in two particulars. Firſt, In the ſimple nature of it, The wine is red. And ſecondly, in the Compoſition of it. It is full of mixture. Theſe two branches make up the fillings and ingredients of it.
Firſt, The wine is red, or troubled as ſome translate it, Chamar. There's the kind or nature of this wine, and hereunto do agree all thoſe phraſes, and expreſſions of Scripture, which we mentioned before, of fury, and trembling and aſtoniſhment and ſuch as theſe, whereby we are to underſtand the grievouſneſs of the Judgement it ſelf. Red wine in Scripture is ſometimes uſed in a way of commendation, as Iſa. 27.2. Speaking of the Church of God. In that day ſing ye unto her, a vineyard of red wine. Here 'tis uſed in a way of diſparagement and aggravation of the Judgements of God, as carrying a great deal of ſadneſs and terribleneſs in them, and all little enough to make us to tremble at them, at leaſt afore-hand, before they fall upon our heads. This is the uſual manner of Scripture to lay forth ſuch things as theſe are under the greateſt affrightings, as Joel 2.2. Speaking of the day of the Lord. A day of darkneſs, and of gloomineſs, a day of clouds, and of thick darkneſs, &c. And ſo Amos 5.18. The day of the Lord is darkneſs, and not light. And again, Zeph. 1.15. That day is a day of wrath, a day of trouble and diſtreſs, a day of waſtneſs and deſolation, a day of darkneſs and gloomineſs, a day of clouds and thick darkneſs. Still in terms & expreſſions of aſtoniſhment, thereby to ſink ſo much the more into the minds and hearts of thoſe whom they are uttered unto. Here (for the particular notion of it) it is call'd red wine, as the embleme of a bloody deſtruction, which is very fitly reſembled by it, there being nothing more like to blood then ſuch wine as this is. It is like it for the ſubſtance of it, as it is Wine, and it is like it for the colour of it, as it is red wine. The Analogy and proportion holds very well in either of theſe conſiderations, in which it is here exhibited unto us. This then is that which is here intimated that there is a Cup of Blood which is prepared for the inhabitants of the world, as an expreſſion of Gods Vengeance upon them; This is the Red wine here in the Text, and it is that which is often mentioned elſewhere in holy Scripture, as Deut. 32.42. I will make mine arrows drunk with blood. So Iſa. 34.5, 6. The ſword of the Lord is bathed in heaven, and filled with blood. And again in ver. 7. Their land ſhall be ſoaked with blood, and many ſuch places as theſe are, ſtill there's made mention of blood.
If we ſhould ask why it pleaſes God to take ſuch a courſe as this is. The anſwer is eaſie and obvious, that the remedy may be ſutable to the diſeaſe, and the puniſhment to the ſin; Sanguinem ſitiſti Sanguinem vitis (as he once ſaid) Thou haſt thirſted after blood, and blood thou ſhalt drink. Becauſe men delight in blood, therefore blood ſhall be poured out unto them, yea their own blood ſhall be poured out. This is the way of Gods Providence, and the manner of his dealings in the world; which becauſe it is fill'd with cruelty ſhall be therefore fill'd with blood.
And ſo as for cruelty ſo for luxury, and intemperance and drunkenneſs ſuch ſins as theſe. The puniſhment holds good in the Analogy and Metaphor and reſemblance it ſelf. Thoſe that look upon the wine while it is red, and whiles it gives its colour in the cup, as Solomon ſpeaks. Thoſe that tarry long at the wine, and go to ſeek for mixt wine, as it is in the ſame place, Prov. 23.30, 31. Such as theſe they ſhall have a cup of red wine prepared for them, and ſuch as is full of mixture, as it is here in the Text. Here's (by the way) a good item for drunkards, and ſuch brutiſh and beaſtly kind of perſons as theſe are. And thus much of this liquor conſider'd in the ſimple nature of it, The wine is red.
We may further here look upon it ſecondly, in the its Compoſition, It is full of mixture. This is an amplification of the former, and which adds ſomewhat unto it, but yet ſuch as we find in Scripture to be a different and contrary ſenſe and ſignification; for ſometimes it is taken in a good ſenſe, and in a way of Mollification. Sometimes again in a bad, and in a way of aggravation.
Firſt, I ſay in a mitigated and good ſenſe, this phraſe of a Cup full of mixture, is now and then taken ſo; as making it a kind of Qualification and Diminution of the Puniſhment, and therefore the contrary is threatned for a Judgment. Revel. 14.10. The Wrath of God powred out without mixture.
But here now Secondly, It is taken in a bad ſenſe, where the aggravation is made to be this, that it is a Cup full of mixture. How may we reconcile theſe two Expreſſions one with another, in one place without mixture an aggavation; and in another place an aggravation, that it is full of mixture: This is according to the nature of the things themſelves which are related unto, without mixture in the former place, that is without mixture of Grace and Goodneſs whereby the Affliction might be allayed unto them. Judgment without Mercy, Correction without Mitigation.
Again, full of mixture here in this Text, that is of the Wrath and Anger of God with the Evil and Affliction it ſelf, which ſeveral phraſes being thus explain'd, we may here learn how to take this preſent Expreſſion here before us, which according to a double reference may admit of a double ſenſe. There is a mixture of Strength and Patience. There is a mixture of Comfort and Goodneſs.
We may take it either way, and firſt of the former of theſe two, as it carries a reference to the Godly and children of God: This Cup of red wine and affliction which is tendered to them, it is full of mixture in this ſenſe as it is mitigated, and mollifyed unto them. Foraſmuch as their Corrections are diſpenſt in much Mercy and Love unto them. In all the Afflictions of Gods people there's an intermixture and temperament of love and favour which ſhews it ſelf in them. The cup is full of mixture to them as may be made good in ſundry particulars which are Ingredients into it.
As Firſt of all, There's a mixture of Strength and Patience for the bearing of it, God never lays any thing upon his Servants though it be never ſo harſh and terrible, but he gives them ſome ability to indure it and to wraſtle and buckle with it, this is called in other places of Scripture a Correcting in meaſure, which God does often make promiſe of that he will be ſure to take care off. The Lord is faithful who will not ſuffer you to be tempted above that which ye are able, but will with the Temptation find a way to eſcape that ye may be able to bear it. The Lord as he ſtrikes with one hand, ſo he ſtill ſupports and holds up with another, that's one friendly intermixture.
Secondly, There's a mixture of Comfort, and Goodneſs as to the things themſelves, God is not altogether in Affliction, but he is very much in Mercy with it; and as he is pleaſed to exerciſe his Servants with ſeveral troubles, ſo he does likewiſe vouchſafe them many bleſſings together with them, which he does comfort them withall. He turns his Anger away, and does not ſtir up all his wrath, as it is in Pſal. 78.38. But as in one kind he brings Evil, ſo in another kind he brings good with it. His work is Checker-work; as we may ſo call it, of black and white: Indeed this mixture is not always ſo taken notice of by them, as it were fitting to be, No, if at any time we have any Troubles or Afflictions upon us, we do not for the moſt part obſerve the many Mercies which we injoy with them, but yet they are never a whit the leſs for all that. There is a mixture of bad and good together in regard of Gods Diſpenſation.
And then Thirdly, There's another thing alſo which is much obſervable in the Afflictions of Gods People, which makes up this Temperament Compleat, and that is a mixture of Improvement and Edification: God is ſtill doing his Children good by all the Evil which he brings upon them. He Chaſtiſes them for their profit, that they may be made partakers of his Holineſs, as it is in Heb. 12.10. There's the Excellency of it. That ſo now though no Chaſtening for the preſent be joyous but grievous, yet nevertheleſs afterwards it yeilds the peaceable fruit of Righteouſneſs unto them which are exerciſed thereby. What a ſweet mixture is this. And that's now the Firſt ſenſe of the words according to the firſt reference of them, to wit, as to the People of God and ſo full of mixture, that is full of Love and Mercy which is mingled, and temper'd with it.
Secondly, We may take it in reference to the Wicked, the Enemies of God and his People, and ſo full of mixture; that is full of Wrath and Revenge, which does mingle it ſelf in the Judgments which here fall upon them. This is conſiderable in the Miſeryes which they indure, not onelyonly the Evil of the Affliction in its own Nature whatſoever it be; but of the Hatred, and Fury, and Vengance of God Himſelf which is intermixt with it. He Diſtributes Sorrows to them in Anger, as Job ſpeaks Job 21.17. This is that which is conſiderable in them, this cup of red wine it is without the mixture of Sweetneſs, and it is full of the mixture of Bitterneſs which is added unto it. Thus we have it in Pſal. 11.6. Ʋpon the Wicked he ſhall Rain Snares, Fire and Brimſtone, and an horrible Tempeſt, this ſhall be the portion of their Cup. And Rom. 2.8.9. Indignation and Wrath, Tribulation and Anguiſh upon them that obey Ʋnrighteouſneſs. And Revel. 14.10. They ſhall drink of the Wine of the Wrath of God, which is poured out without mixture, into the Cup of his Indignation. Theſe are the Phraſes and Expreſſions by which the Scripture uſes to ſet forth the Miſery of wicked men in this particular. And ſo the Terrours of the Almighty, and the Arrows of the Almighty, and the Gall, and Vinegar, and Wormwood and ſuch as theſe.
What does all this come to, but from hence ſo much the more to awaken men out of their natural Condition, and eſpecially as they do any thing abound and overflow with Sin, that the Judgments of God they do not come ſingly or ſimply to them, but with very ſad and grievous intermixtures even of Gods wrath and fierceneſs with them, which does aggravate and extend them, and ſet them out ſo much the more, this is their great Miſery, and Unhappineſs that as the Comforts which they partake off, they have them without the relliſh of Gods Love and Favour in them; ſo likewiſe the Judgments which light upon them, they have them mingled with his Anger and Indignation, and the Portion of their Cup. Comforts are leſs Comfortable, and Afflictions are more Afflicting to them, this is their Lot and Condition and ſo ye have alſo the Second particular conſiderable in this Reſemblance; namely the Liquor or matter which is here firſt in the ſimple Nature of it, which is red Wine.
And Secondly, In the Compoſition. It is full of mixture.
The Third and laſt is the Poſture and Situation of this cup, or the Orderer and Diſpoſer of it. In the Hand of the Lord. All things are in the hand of God, as the Scripture does all along ſignify unto us; and among the reſt, theſe Judgments and Puniſhments which are ſent abroad into the World: This cup of red Wine it is in the hand of God Himſelf. It is ſo, and it is ſaid to be ſo in ſundry regards.
Firſt, As to matter of Preparation, conſider it ſo, and thus it is in the hand of the Lord. Eſay. 45.7. I form the Light, and create Darkneſs, I make Peace, and create Evil. I the Lord do all theſe things. So Deut. 32.39. I kill, and I make alive, I wound and I heal, neither is there any that can deliver out of my hand, all is attributed to him. Shall there be Evil in a City? (ſays Amos) that is to ſay, Evil of Puniſhment and the Lord hath not done it? Amos 3.6. Affliction it is in the Hand of God, and it is ſo as well as Bleſſing. He has an Hand for one, as well as for the other. An Hand to Strike, as well as an Hand to Stroke. An Hand to inflict his Puniſhments, as well as an Hand to diſtribute his Favours: He is as well fitted for this, as he is for that, that ſo we may have right and congruous Appehenſions of Him. Indeed tis true that this of Puniſhment, it is not altogether ſo pleaſing to Him, nor ſuch as he takes delight in: It is in his Hand, but it is in his left Hand; as we may ſo expreſs it: that hand which he does not ſo ordinarily, or at leaſt ſo readily make uſe off, and ſo does the Scripture repreſent it in Eſay. 28.21. He calls it his Work, his ſtrange work, and his Act, his ſtrange Act. As being ſuch which we in a manner drive him to, or elſe he would not undertake it. And Hoſ. 11.8. Ye ſhall ſee there how he ſtruggles with it, and how loath he is to come to it. How ſhall I give thee up Ephraim? how ſhall I deliver thee Iſrael. Pleaſures they are at his right hand. At thy right hand there are pleaſures for ever more. Pſal. 16.11. And Victory that's at his right hand. The right hand of the Lord does Valiantly. Pſal. 118.16. But Judgment that's at his left, where he is ſaid to place the Goats, that is the People which are appointed to Deſtruction: He ſets them at his left hand, well, but though it be at his left; yet it is his hand ſtill, we may take notice of that, he has an hand for this cup of red wine; and this hand of his is ſtretched out as there is occaſion for it, as the Scripture declares it.
And therefore accordingly let us expect it, and make account of it. Let us look upon God as a Puniſher and a revenger as well as any thing elſe, as a Judge as well as a Father. There are ſome kind of people in the world that look upon God as all Mercy, as if he had no Juſtice at all in him: This is to rob and ſpoyl him of that which is moſt due unto him, it is to ſeparate and divide him from Himſelf which is not to be done. No, it does as well beſeem him to Puniſh, as it does to ſhew Mercy, and it does as much expreſs him to the World, and therefore ſays the Prophet David of him. The Lord is known by the Judgments which he executeth, in Pſal. 9.16. Gods Judgments they are Demonſtrations of Gods Nature, and they ſhew him to be that which he is in his Wiſdom and Power, ſo that this may not be denyed by us in any caſe.
And as not denyed in the Theory and Speculation, ſo neither in the Practiſe, which is more often and frequently done. There are many which if ye put it to the Queſtion, and ask and demand of them what ye think of him in this matter, they will be ready with their mouths to acknowledg that God is a God of Juſtice and Revenge, and that in his hand there is a Cup of Red wine as it is here before us, yea but their Liv…s and Converſations are not anſwerable and ſutable hereunto, for they ſo walk and behave themſelves as if there were no ſuch matter, as if there were no Eye to obſerve them, nor no hand to inflict Puniſhment upon them. Now let all ſuch People and Perſons as theſe are, be here admoniſh't from this Expreſſion, what ever Miſchief or Wickedneſs, or Evil practiſe which any are undertaking or going about, let them ſtill meditate and think this with themſelves. That in the hand of the Lord there is a Cup of Fury and Wrath and Indignation, it is in his hand, and tis at his hand alſo, tis ready at hand, as he may be provoked unto it, let them remember that. And ſo ye have the firſt Explication, how this Cup is in the hand of the Lord, namely, by way of Preparation: It is he that provides it.
Secondly, By way of Qualification. It is he that tempers it, ye heard before: It was full of mixture. Here now ye ſee who tis does it, namely, God Himſelf, he orders and diſpoſes, and regulates all the Evil which is done in the World. My Times are in thy hand, ſays David Pſal. 31.15. What ever Troubles, and Calamities there are flying abroad through the Earth, they firſt come through Gods hands before they light upon ſuch and ſuch Perſons, as the ſufferers of them, he muſt give them their Fiat, and their Paſs before they can proceed any further.
Thus it ſhews what cauſe all have to make their peace with God, and to keep in good terms with him, eſpecially in ſuch times of Danger and hazard as theſe now are in which we live, we ſee what Symptomes of wrath and Judgement there are almoſt in every place, and what continual threatnings of more. Now how much does it concern us in theſe caſes to look to our ſelves, and to do ſomewhat which may prevent it from falling upon our own Heads, as the Prophet David gives us advice, in Pſal. 2.12. Kiſs the Son, leſt he be angry and ye periſh from the way, when his wrath is kindled, yea but a little, Bleſſed are all they that put their truſt in him. This is the Comfort of Gods children in trouble, That all Afflictions, are in the hands of God; In His hand to order and temper them, by way of Qualification, that is the ſecond.
Thirdly, By way of Diſtribution, as giving to every one his ſhare and portion in it, it is in the hand of the Lord ſo; when God has prepared this Cup which is here ſpoken of, it is not to run looſely, and at random without any difference or diſcretion at all. No, But as there's an hand to temper it, ſo there's alſo an hand alſo to diſpoſe it, and he gives to every one ſo much of it, as he pleaſes and thinks fittingeſt for them, we may take notice of that alſo And it is very profitable (among other improvements which may be made of it) to this purpoſe, hereby to keep me from murmuring and impatience, and diſcontent: Ye know what was the reaſoning of our Bleſſed Saviour for his own particular, Joh. 18.11. The Cup with my Father hath given me ſhall I not drink it? The ſame likewiſe may every Chriſtian, and true Believer ſay alſo with him? This is that which is a ſatisfaction to Gods ſervants that their afflictions are not meerly caſual and contingent, and accidental, but diſpoſed to them by the hand of God. And ſo now I have done with the firſt General part of the Text, which is Gods Judgements in the Preparation or Diſpoſition of them. In the hand of the Lord there is a Cup, and the wine is red, It is full of mixture.
The ſecond is the Execution; And he poured out of the ſame. This is ſtill added for further terror and amazement, for hitherto all had been well, and there was not ſo much matter in it to affright. A Cup of red wine, and full of mixture, and in the hand of God, there's no great hurt in that, It may be in his Hand, and no body the worſe for it, if it be no more, at leaſt as careleſs and Atheiſtical perſons are apt to apprehend it: Yea but now when this Cup is poured forth, this makes it a little more awfull, which we are therefore here to take notice of. Here's Judgment not onelyonly in the Preparation or Threatnings of it, but as well as in the Practiſe and Execution, that we may be the more affected with it. We may from hence obſerve thus much, That God will not be alwayes in the forewarnings of Judgement, He will be at laſt in the Diſpenſations of it. He will not be alwayes tempering it, he will be at laſt pouring out of it. This is that which is here intimated to us out of theſe words, where for the better opening and illuſtrating of it unto us, there are three particulars which are here conſiderable of us, as to this carriage and diſpenſation of God in regard of his Judgements. Firſt, The Time of its Secondly The Meaſure of it. And Thirdly, The Subjects or the Perſons upon whom it lights, The Time of it, That's expreſt in the preſent. The Meaſure of it, that's in abundance, He poures it forth. The Subjects of it, or the Perſons whom it lights on there, are not expreſt but left indefinite to ſignifie the impartiallity of Gods Judgements.
Firſt, For the Time of it, It is the Preſent, expreſt by that, He does it now, Though in the Hebrew it ſeems as well as to be the future, or if we will alſo the time paſt, in regard of the conjunction of it, Va-jagger, Effluere fecit. Indeed we may take it Indefinitely, as referring to all times whatſoever. and that upon a twofold ground eſpecially.
Firſt, In regard of the occaſion, He is alwayes provoked unto it.
And Secondly, in regard of the Diſpoſition, and Inclination which is in Himſelf, He is alwayes ready to do it, if he be greatly and very much provoked.
Firſt, In regard of the Occaſion, God my be ſaid alwayes to be pouring forth of his Judgements, becauſe he is alwayes provoked to doe ſo. He has continual ſollicitations of him, to be executing his Puniſhments. God judgeth the righteous, and God is angry with the wicked every day, Pſal. 7.11. There's no day which goes over mens heads, but they do more or leſs provoke God to pour forth out of this Cup of red wine what is here mentioned in the text, and that is full of mixture, which may ſerve as one ground and reaſon for this indefiniteneſs of expreſſion.
Secondly, It is ſaid he pours forth at all times, in regard of his own diſpoſition and readineſs hereunto, he is fitted and prepared to do ſo. And this is added, that ſo we may be in a daily and conſtant Exprobation and looking for it. As that which we know not when it will be, we ſhould think it may be now at the preſent before another time. Anſwerable is the expreſſion in the text ſo layd as if it were inſtant and now at hand. He has done it, and he does it, and he will do it ſtill for time to come without any reſtraint, It is an unlimited expreſſion.
But though it be unlimited in the Text, yet there is a limiting and determinating of it, and there are ſome times more eſpecially above others, wherein it is actually made good and accompliſht, that God does indeed pour forth out of this Cup of wrath, and indignation, and proceedeth to the execution of his Judgements upon the Inhabitants of the earth, He poureth forth of the ſame unto them.
If it be askt when that time is? I Anſw. when ſin is come to ſome maturity and ripeneſs, when there's an height and extremity in ſinning, then does God pour forth His Judgement upon the committers of it. The Lord is full of patience and long-ſuffering, and bears much with the ſons of men for a long while together; but when his patience and long-ſuffering is once abuſed, he then comes on to puniſhment and execution. And this I ſay it is, when ſin is come to its ripeneſs and maturity, and is at its full growth. There are three aggravations of ſin which do put God upon the execution of Judgement, and this pouring forth of wrath.
The Firſt is Boldneſs, and Inſolency in ſinning, when men come to be paſt ſhame. Sin it is a little modeſt at firſt and does not venture to ſuch high exorbitancies as afterwards it does proceed unto. Thoſe which have long given themſelves to it, they come in time to be hardned by it, and from thence not to be aſhamed of it; ſuch as theſe the Prophet Jeremy ſpeaks of Jer. 8.12. Were they aſhamed when they had committed abomination? Nay they were not at all aſhamed, neither could they bluſh: therefore ſhall they fall among them that fall, in the time of their viſitation they ſhall be caſt down ſaith the Lord. Yea there are others which are ſo far from being aſhamed, that they even boaſt and brag of their evil doings; They glory in their ſhame, as the Apoſtle ſpeaks, they are of a brazen and impudent and whoriſh forhead as the Scripture ſometimes expreſſes it, here tis time now for God to execute his Judgments.
The Second is Generality in Sinning, when it comes to taint and overſpread an whole Nation, the more common that Sin is, the more provoking, where there are but two or three guilty of it; though God approves it not, nor allows it not in them, yet he is perſwaded ſometimes to hold his hand, but when it is General; then he cannot forbear or hold any longer: As it was once with the old World, when all Fleſh had corrupted it ſelf, then came the deluge of waters. And in Sodom, when there were not Ten Righteous in it, it was then deſtroyed with Fire and Brimſtone from Heaven. There are ſome which make this a plea for their wicked and ſinful Courſes, that herein they do no more then others, nay therefore is the danger the greater; and they are a great deal ſo much the neater to Deſtruction.
Thirdly, Security and Preſumption, that's another haſtener of Judgment; and the Executions of it. When men ſin, and flatter themſelves in it; as thinking all ſhall be well with them notwithſtanding: this provokes God to convince them of the Contrary by manifeſt Experience, as we have an expreſs place to this purpoſe in Deut. 29.19.20. The Lord will not ſpare him, but his Anger and Jealouſy ſhall ſmoake againſt him. This was the Condition of the old World. They were Eateing and drinking and then the Flood came upon them, and ſwept them all away. And ſo tis ſtill to this preſent day, when men cry Peace and Safety then Deſtruction comes upon them, as Travail upon a Woman. That's now the firſt thing here conſiderable, viz. The time of this Diſpenſation; now he powreth out of it.
The Second is the Meaſure of it. It's in Abundance, Effundit, he powreth it forth. Here are not onelyonly Drops, but Showers, Waters of a full cup are wrung out unto them, and ſo the Scripture ſtill ſets it. Pour out thy Wrath upon the Heathen that have not known thee, and upon the Kingdoms that have not called upon thy name. Pſal. 79.6. And upon the Wicked he ſhall rain Snares &c. This is ſutable to the carriage of wicked men in regard of Sin. For they commit Sin with greedineſs, and add Drunkenneſs to Thirſt, and drink down Iniquity like water, as the Scripture ſpeaks. They put no bounds at all to their wickedneſs, but are unſatiable and unmeaſureable in ſinning: and accordingly is it fitting that they ſhould be ſo dealt withall in regard of Puniſhing, as it is ſaid concerning Babylon. By how much She hath Glorifyed her ſelf, and lived deliciouſly: ſo much Torment and Sorrow give her, Rev. 18.7. This is that which we may oftentimes obſerve in the Diſpenſation of Gods Judgments, the full current and carrear of them with which they proceed. Methinks this word Powreth-forth, it carries many things in it at once, the Suddenneſs of the Judgment, the Violence and the Exceſſiveneſs. As when God has a mind to be Gracious, he tumbles in Bleſſings upon his People in a great meaſure and abundance. So likewiſe when he has a mind to be Revengeful, he powers forth wrath and Indignation upon thoſe which are Obnoxious to him, that's the Second, this the meaſure.
The Third is the Subjects or Perſons upon whom this cup of Vengance is poured forth, now this it is not expreſt, but implyed; and it refers to two ſorts of people, both good and bad, both the people of God and his Enemies, the Godly and wicked men both, each have a ſhare in theſe Judgments. As in Ezek. 21.3. Behold I am againſt thee, and will cut off from thee both the Righteous and the Wicked. And Eccleſ. 2.16. There is no Remembrance of the Wiſe more then of the Fool, all things fall alike to all. As for the Godly and Righteous (to ſpeak of them firſt) for the other will come in afterwards in the latter clauſe of the verſe; Even theſe have this wine of Gods Judgments now and then poured out unto them. God afflicts even his own People, and that in a moſt heavy manner now and then: Yea he begins with them firſt of all, they drink of the cup firſt. Ezek. 9.6. Begin at my Sanctuary, in his charge to the deſtroying Angel. And 1. Pet. 4.17. The time is come that Judgment muſt begin at the Houſe of God. And Jer. 25.29. & 49.12. I begin to bring Evil upon the City which is called by my name. Here's the order which God now obſerves in his Judiciary Diſpenſations, to inflict Correction firſt of all upon his own people.
This is that which he does for ſundry Reaſons.
Firſt, That ſo by this means he may the more warn wicked men, and teach them what to expect for themſelves. For if it be thus with the Green-Trees, what ſhall be done to the dry, if they drink of the cup which it belongs not to, ſurely thoſe to whom it does belong eſpecially, they ſhall not eſcape it, as it is there again Jer. 49.12. Here's matter of Terror, and Trembling, and Amazement to all wicked and ungodly perſons, they for the moſt part do very much Rejoyce and Glory in the ſufferings of Gods people: well, but if they did rightly conſider it, they would ſee that they had no cauſe to do ſo, for this makes ſo much the worſe for themſelves: when they which ſtand in the gap are once removed; the Judgment and wrath of God will now break in ſo much the fiercer and faſter upon the reſt that ſtay behind. The reaſon why God ſometimes does not puniſh wicked men, is becauſe his Children ſtands in his way; and he cannot come at them.
Secondly, God afflicts alſo his people, as being moſt provoked by them of any other: The ſins of Gods Servants have the greater Aggravation in them, as being againſt greater Bonds, and Obligations, and Ingagements which lie upon them. You onelyonly have I known of all the Families of the Earth: therefore I will puniſh you for all your Iniquities. Amos 3.2.
Thirdly, To prevent Scandal, and hereby to ſtop the mouthes of wicked and ungodly men; that they from hence forth may not charge the Lord with Injuſtice and Partiality towards his own, as if he allowed and favoured Sin in any, which he does not do; for theſe and the like Conſiderations does he poure his Judgments even upon his own Servants. And ſo much alſo for the Second General in the Text, as to the Diſcription of Gods Judgments to wit, in the Execution he puniſhes.
The Third and Laſt is the Participation of it in theſe words. But the Dregs thereof all the wicked of the Earth ſhall wring them out and drink them. In which paſſage we have two things more conſiderable of us.
Firſt, The perſons mentioned, and they are the wicked of the Earth.
Secondly, The Evil denounced againſt them, and that is, That they ſhall wring out the Dregs of the cup of Gods wrath and ſhall drink them up. we may take notice of both.
Firſt, I ſay here are the perſons mentioned. The wicked of the Earth. He might have ſaid onelyonly the Wicked and added no more, but he joynes the Earth unto it, to make it ſo much the more Emphatical and fuller of it's Signification, as indeed it is by this Expreſſion: which (for the opening and explaining of it to us) does contain theſe Intimations in it.
Firſt, The place and Seat of Wickedneſs, and that is this World here below. Wickedneſs it ſprings out of the Earth and there it reſides; there's no place for it in Heaven, it comes not there at all. No unclean thing ſhall enter thereinto, for there dwelleth Righteouſneſs, as it is in 2. Pet. 3. Not in the old Earth but in the new, which is all one with Heaven it ſelf, and belongs unto it.
Secondly, The Wicked of the Earth, to denote unto us both the Affection and the Portion of Wickedneſs. For their Affection its ſet onelyonly upon the Earth, and the things of it. They mind Earthly things and nothing but them. Philip. 3.19. If ye could Anatomize and rip up the heart of a carnal Perſon, ye ſhould find nothing but earth in it. There's his thoughts, his Meditations, his Expectations, his Hopes and Deſires: He is nothing but Earth in the whole frame and temper of his Spirit. Therefore are wicked men in Scripture (Emphatically) call'd the World, and men of the World; and Inhabitants of the World, and dwellers upon the Earth: as if there were nothing elſe which they cared for, or had any mind or affection unto. And then as it is their portion to, we muſt take in that with it: Terram dedit filicis hominum. God has beſtowed the Earth upon them, as being all which he makes account to give them, here they have their Portion, and Reward, and Inheritance, and conſolation, as the Scripture does abundantly ſignify, and demonſtrate unto us more particularly and expreſly in that place of the Prophet David. Pſal. 17.14. Men of the world have their portion in this life, as expreſſing the quality of the offender.
Thirdly, The Wicked of the Earth, it may be taken by way of Denomination, that is ſuch perſons as are more notoriouſly wicked; and are guilly in a more eminent degree: The Spirit of God makes choyce of ſuch words which might be moſt expreſſive and proper to the buſineſs in hand, he does not ſay ſimply Sinners; for then no man ſhould be excluded: foraſmuch as the beſt that are, they have the Defilement of Sin in them: nor he does not ſay onelyonly the Wicked, that is meer natural and unregenerate perſons; for there is a difference alſo of theſe, and all are not ſo deeply involved and ingaged in Sin one as another, but he ſays the wicked of the Earth, that is, ſuch as are more Scandalous, and Preſumptuous, and Impenitent, and fartheſt from Reformation: ſuch as theſe who for the nature of the Sin are more Abominable, and for the continuance in it, are more Incorrigible; theſe are they which the Holy Ghoſt does here point at in a more principle manner. And this for the perſons here mentioned, to wit, the wicked or ungodly of the Earth.
The Second is the Evil which is denounced againſt them, and that is, That they ſhall wring out the Dregs and drink them. Where again two things more.
Firſt, The Draught or Potion it ſelf, and that is the Dregs of the Cup.
Secondly, The manner of Participation of it, and that is by wringing them out, and drinking them..
For the Firſt, The Potion or draught it ſelf, it is the Dregs of the Cup. This is the Potion and Portion of wicked men, while tis ſaid they ſhall drink the Dregs, there are three things implyed in this expreſſion as belonging unto it.
Firſt, The Reſervation of Judgment, they ſhall drink the laſt.
Secondly, The Aggravation of Judgment, they ſhall drink the worſt.
And Thirdly, The Perfection and Confirmation of Judgment, they ſhall drink up all. They ſhall drink the laſt, they ſhall drink the worſt, they ſhall drink all: each of theſe are implyed in the Dregs.
Firſt, They ſhall drink the laſt, here's the Reſervation of Judgment. The Dregs they lie at the botom, and are not come to till all the reſt of the cup be drunk up before: And this is the Stato and Condition of wicked men. As to the Judgments of God, they are ſuch as are laſt in it. When God has warmed Himſelf a little with his Children in the Chaſtening and Correcting of them, then he pours forth the fierceneſs and fury of his Vengance and Indignation upon his Enemies, in the Puniſhing and Deſtroying of them, ſo that they have in a manner the weight and Impreſſion of all that went before. Look as in the ſhewing of Mercy, in Diſpenſation of Himſelf to his People, God reſerves the beſt for the laſt to them, as he did with the Wine at the Marriage in Canaan: ſo likewiſe in the Exerciſe of Wrath, and execution of Judgment upon his Enemies. God reſerves the worſt for the laſt to them alſo. He reſerves wrath for his Enemies, as it is in Nahum 1.2.
Therefore let none flatter themſelves from preſent forbearance, and by thinking that they are not involved in the common Calamities, for although they be not as yet they may be time enough hereafter, and their condition ſo much the heavier. It is is no ſign or argument of innocecy, alwayes to eſcape preſent Judgement, The wicked they drink the dregs, that is, the laſt of the Cup.
Secondly, They drink the dregs, and that's the worſt of the Cup; If there be any thing worſe then other at any time, it ſtill ſettles at bottom; there's the collection, and congregation of all the venome and poyſon together. And ſo tis with ungodly perſons in regard of Divine Judgements, they partake of the very worſt of all the reſt.. That cup of mingled wrath, which we ſpake of before, it comes to them with the greateſt diſadvantage that poſſibly may be; They have that which others have left, and which there ſoul abhorred to partake off, which they deſired to be delivered from, and were heard in that which they deſired: That wicked men do taſte of, and not onelyonly taſte but ſwallow down, and as they are the vileſt in ſinning ſo they are the miſerableſt in ſuffering, and that's the aggravation.
Thirdly, Here's the Perfection or Confirmation of Judgement, they ſhall drink up all; there's nothing comes after the dregs, thats the laſt of all in this cup, and therefore they that take down them they take down all: And this is the lot of ungodly men, there's not one judgement which belongs unto them which they ſhall not partake of. As they fill'd up the meaſure of their ſins, ſo they ſhall likewiſe fill up the meaſure of the wrath of God, which ſhall be poured upon them for their ſins.
Yea and they ſhall All do it too, we may not omit that neither, All the wicked of the earth. As there's an univerſality of the Judgement, ſo there's an univerſality of the Patients, They ſhall drink all of it, and they ſhall all of them drink it, that ſo no man may here favour or flatter himſelf, They that are far from thee ſhall periſh, thou ſhalt deſtroy all them that go a whoring from thee, as it is in Pſal. 73.27. And thus much for the firſt Particular, to wit the draught or potion it ſelf. The dregs of the Cup.
The ſecond is the manner of Participation, They ſhall wring them or ſuck them out and drink them, whiles tis ſaid, they ſhall do it. There are two things implyed in this expreſſion.
Firſt, The Certainty of it, it is unqueſtionable.
And Secondly, The neceſſity of it, it is unavoidable; They ſhall do it, that is, they are ſure to do it, and no body ſhall contradict it; and they ſhall do it, that is, they ſhall be forced to it, and themſelves ſhall not eſcape it, or divert it, or withdraw from it, but do it thy ſhall.
Firſt, I ſay here's the certainty of it, it's unqueſtionable, there's no doubt to be made of it, God hath ſaid it, who is truth it ſelf, and He will bring it to paſs. As not one word ſhall fail of His Promiſes ſo not one word of His Threatnings neither, but they ſhall be all accompliſhed, and fulfilled, and and that alſo in the very exactneſs of them to the leaſt parcel that we can poſſibly imagine. And this is worth our conſideration, that ſo we may not put off theſe things as improbable, and as carrying too much ſeverity in them. No, it is not ſo, in theſe things, they are ſure and certain and infallible.
Secondly, Here's the neceſſity alſo of it, It is unavoidable, They ſhall drink it, that is even againſt their minds whether they will or no. It is very likely that wicked men would be very loath to come to this condition, they can be content to ſin, but they cannot indure to be puniſhed for ſin. There was never any poor ſick patient was more loth to take a potion, then they are to drink of this cup of Divine wrath; well, but this ſhall not ſerve their turn for all that. The Lord's reſolved upon it, he has determined it, and given his word for it, and he will force them, and compel them unto it; they ſhall not go unpuniſhed, but ſhall ſurely drink of it, ſee alſo Jer. 49.12. Yea they ſhall drink and be drunk and ſpue and fall, and never riſe more, as it is again in Jer. 25.27. Look as they ſome of them have forced others to drink their cups of luxury and riot, ſo ſhall God here deal with them, in compelling them to drink of His Cup of fury and indignation. This Cup it ſhall not paſs from them, but they ſhall drink of it, even againſt their ſtomacks, where they never ſo much loath it.
Yea and which is more, they ſhall ſuck it up, God will turn the Cup up to them, and will make them to take it every jot, He will not ſpare them one drop of it, which they ſhall be ſuffer'd to leave behind; They ſhall pay the utmoſt farthing, as it is in Matth. 5.26. Suffer as much as they are well capable of ſuffering. The Lord Himſelf (as I may ſay) will ſtand over them, and ſee them do it without any favour, or indulgence.
Theſe things are not meer Phraſes and Expreſſions, and words of courſe, as buckbears to ſcare children. but they carry a weight and force with them, which accordingly ſhould be minded by us, that ſo from hence we may take heed of comming into ſuch conditions as theſe are, by avoiding and declining that which is the occaſion of them: we ſhould all labour to make our peace with God, and to keep in good terms with him, to come (as it is ſaid) out of Babylon, and not partake with her in her ſins, that ſo we may not ſhare with her in her plagues.
And ſo ye have alſo the third General in the Text, which is Gods Judgement in the Participation of it, reſpecting eſpecially wicked and ungodly men. As for the dregs thereof, all the wicked of the earth ſhall wring them out, and drink them.
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