One Hundred Select Sermons, Old Testament · Sermon 20
SERMON XX.
Pſal. 36.7.
How excellent is thy loving-kindneſs O God! therefore the children of men put their truſt under the ſhadow of thy wings.
At God is full of Goodneſs in the world, which he manifeſts to his poor Creatures and ſervants, ſo he does ſtill in his infinite Wiſdom and Providence, take care that there may be ſome more eſpecially amongſt the reſt, who being more eminently ſenſible and apprehenſive of that Goodneſs of his to themſelves, in their own particular perſons may take occaſion to Publiſh and divulge it to all others beſides. All thy works ſhall praiſe thee O Lord, and thy Saints ſhall bleſs thee, as it is in Pſal. 145.10. Thy works ſhall praiſe thee Objectively, and in affording occaſion of praiſe, And thy Saints ſhall bleſs thee Declaratively, as apprehending, and cloſing with that occaſion. And amongſt the reſt He was one Himſelf who was the Authour and Writer of that ſaying. The Prophet David here before us, who being a man after Gods own heart, and having much of Gods love in his ſoul, does here in this preſent Text now read unto you, break forth into an high amplification and admiration of it. How excellent is thy loving-kindneſs O God, therefore the children of men put their truſt under the ſhadow of thy wings.
IN this preſent Verſe before us we have two General parts eſpecially obſervable of us.
Firſt, A ſimple Propoſition.
Secondly, The improvement which is made of it, or the Inference, which is drawn from it.
The ſimple Propoſition, that we have in theſe words, How excellent is thy Loving-kindneſs O Lord! where we have this intimated to us (though in terms of Admiration and Aſtoniſhment) that Gods loving-kindneſs is indeed moſt excellent. The Inference or improvement of this Propoſition, that we have in theſe words, Therefore do the ſons of men put their truſt under the ſhadow of thy wings.
We begin in order with the Firſt, viz. The ſimple Propoſition, or Concluſion, How excellent is thy loving-kindneſs O God. Now this again may be conſider'd of us two manner of wayes. Either firſt of all ſimply, and abſolutely, as it lyes in it ſelf, and as it does bring ſuch a truth as this unto us. Or ſecondly, Reflexively, as by way of return, as it comes from the Pſalmiſt, and does ſigniſie his thoughts and opinion of it.
Firſt, To take the words Directly and Abſolutely, as they lye in themſelves, and ſo I ſay they do exhibit this truth to our minds. That the loving-kindneſs of God is moſt excellent, or precious, as it is in the Text. When we ſpeak of the loving-kindneſs of God (for the better opening of this point unto you) we muſt know that it may be taken by us under a two-fold notion, either ſecundum Affectum, or ſecundum Effectum; Either firſt, for the Good-will and favour of God, as it is an eminent Act in Himſelf; or elſe Secondly, for the bounty and liberality of God as it is a Tranſient act upon us. As it is in the like manner amongſt men. There's the kindneſs of the mind, and ſo a man's Deſire is his kindneſs, Prov. 19.22. And there's the kindneſs of the outward man, and ſo a man's Actions are his kindneſs, according to the ſeveral occaſions and oportunities which he has afforded unto him for the expreſſion of it. Thus does it hold alſo of God, and for both true, That his kindneſs is excellent.
Firſt, His loving-kindeſs is moſt excellent, that is, His favour and good will. For God to be kindly affected towards any, and to imbrace them with his ſpecial favour, and reſpect, it carries a great deal of Happineſs and excellency in it, and with it. It is a moſt bleſſed, and moſt deſirable condition as any can be; this is clear from ſundry places of Scripture which do bear witneſs, and teſtimony hereunto, as Pſal. 30.5. In His Favour is life. And Pſal. 63.3. Thy loving-kindneſs is better then life. Life, it is the Epitome of all other comforts beſides, That which gives Ground and Foundation unto them. But Gods Favour is above life it ſelf, there's not onelyonly life in it, but that it ſelf is tranſcendent unto life. Hence it is that the ſervants of God have been ſo much deſirous of it and affected with it as we ſhall hear more afterwards. David, not onelyonly here in this Text, but alſo elſe-where beſides. As we may take notice of one place more eſpecially in Pſal. 106.4. Remember me O Lord, with the favour that thou beareſt unto thy people, O viſit me with thy ſalvation; where the Pſalmiſt ſhews two things. Firſt, that God does bear a ſpecial favour to his people. And ſecondly, (which is to our preſent purpoſe) that this favour is very deſirable. This was that which was the Great Bleſſing of Joſeph, Deut. 33.16. The Good-will of him that dwelt in the Buſh; That is, the loving-kindneſs and favour of God, who in the buſh made appearance to Moſes the Governor of Iſrael.
Now the Excellency of Gods loving-kindneſs (for the Amplification and Illuſtration of the Point) may be laid forth to us in theſe following Particulars.
Firſt, In regard of the ſubject of it, by conſidering whoſe it is, it is the loving-kindneſs of God. Favour is ſo far forth valuable, as the Perſon is from whom it proceeds; as a man is, ſo is his kindneſs: Worthleſs and ſorry perſons, which have no Goodneſs or Dignity in them, their favour is not commonly lookt after, but thoſe which are Great and Eminent, their goodneſs is for the moſt part much eſteemed, why thus now is the caſe here, with the loving-kindneſs of the Lord. It is the loving-kindneſs of one of Excellency, and therefore it is excellent loving-kindneſs. The Pſalmiſt therefore does very properly and fully joyn them both together in this preſent Text How excellent, and O God. Becauſe there's nothing in God, but it is excellent, and this of his Favour and good will amongſt the reſt: It's anſwerable and agreeable to every thing elſe, which is in Him, which is admireable and precious. And that may be the firſt explication. This loving-kindneſs and favour is excellent in regard of the ſubject of it.
Secondly, It is excellent in regard of the fullneſs of it, it is ſuch as is very large and comprehenſive. It contains a great deal in a narrow room, and it is in effect all other bleſſings beſides, no office like a Kings Favorite. He that hath but Gods favour, what can he be ſaid to want? He has all things belonging to him which he can poſſibly deſire. There's nothing here in the world, but when a man has as much of it, as his heart can wiſh, yet he will ſtill want ſomewhat with it, and that ſometimes, which he can leaſt be without; but he that hath an intereſt and ſhare in Gods loving-kindneſs, he hath all good things made over to him, ſo far forth as he hath uſe and need of them, God is a Sun and ſhield, The Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly, Pſal. 84.11. This ſhould teach us by the way not to limit the Holy one of Iſrael, deſire God to give us his favour and it ſuffices.
Thirdly, It is excellent in regard of the efficacy of it, it is ſuch as is of ſweet influence whereſoever it is; it makes comforts to be ſo much the more comfortable, and it makes croſſes to be ſo much the more tollerable, yea alſo in ſome caſes acceptable, and beneficial to thoſe on whom they are. For comforts, what is it but this which does indeed make them to be ſuch? Certainly, it does do it ſo far as that there cannot be any true comfort or contentment, where this is wanting. If God heaps upon a man never ſuch an abundance of the good things of this life, yet if he does not do it in loving-kindneſs, and favour, alas! what are they? It is but onelyonly as the feeding of a Priſoner or Traytor which is to be tryed for his life. This is that which is the cream of all, when God beſtows good things upon us, and beſtowes them out of ſpecial reſpect and good will towards us. This is that which he does to his children, not onelyonly the things of a better life, but alſo even of this life preſent it ſelf. He does beſtow them out of the ſame Affection, as he does beſtow Heaven it ſelf; ſo that though they be but common Mercies for the matter of them, and conſidered in their own Nature, yet they are ſpecial Mercies for the principle and the Affection from whence they proceed, and they carry a ſpecial Tincture of his love in them, which makes them to be ſuch as they are to thoſe that injoy them: Ye may take an inſtance of it in any thing which we may think of to this purpoſe. Health, what's the Comfort of that? What is it onelyonly the thing it ſelf? to have ſuch a good Temper and Conſtitution of Body, and Livelineſs with it? No, but to have it to ſuch a purpoſe as this is, to uſe it to the Glory of God, to the doing of good to others in a mans place, to the working out of a mans own Salvation and the like, this is the benefit of Health; and ſo for Riches: Whats the advantage of them? what? onelyonly to have ſo much lying by us? and to behold it with a mans Eyes as Solomon ſpeaks to be talked of, or admired for it &c. No, but to have theſe things with an heart to do good with them, and weaned, and Eſtranged from them, and incouraged in Gods ſervice by them. An Heart to uſe an Eſtate is far more excellent then an Eſtate it ſelf; and when ever God gives a man great Poſſeſſions in Loving-kindneſs and favour, he gives them him ſtill with this appurtenance, and qualification to the Bargain; as to the frame and temper of his Spirit not to truſt in them, not to be lifted up by them, not to be over-pleaſed with them; but to have an Heart in a very great manner withdrawn from them. So again, further for friends, and the Contentment which is in them, this is alſo dependant hereupon. Their favour and Loving-kindneſs there was ſo much ſweetneſs and excellency in it, as it is a breathing of the Loving-kindneſs of the Lord, who makes Enemies, Friends; faſhions mens Hearts alike, and makes them to be of one mind in an Houſe as the Pſalmiſt ſpeaks. Thus ye ſee how the favour of God has an Efficatious influence to us upon thoſe things which are comfortable.
And ſo likewiſe for thoſe things which are Grievous, and in their own nature diſtaſteful, this is one part of the excellency of this Loving-kindneſs, that it is very operative and Effectual here, by taking away the ſting and bitterneſs which is in any Affliction, and by making it wholeſom and medicinall to thoſe that indure it, this is that which Gods face does. And ſo the Prophet David elſewhere profeſſes, as in Pſal. 119.75. I know O Lord that thy Judgments are right, and that thou in faithfulneſs haſt afflicted me. It is a part of Gods Faithfulneſs to his Covenant and favour which he bears to his people, to lay ſuch ſeaſonable Corrections upon them, as from whence they might be ſo much the more bettered in their inward man. And then, as there is Gods favour in the infflicting of Croſſes, ſo alſo in ſuſtaining under them, vouchſafes his Gracious preſence and Comforts in them, and at laſt moſt powerfully working them and ordering them to their Exerlaſting Advantage. This is a point which many of Gods Children can bear witneſs to from their own Experience, as who have never found more Expreſſions of Gods good will and favour towards them; and comfortable preſence with them, then they have done in their ſaddeſt Conditions, and when it has been worſt with them in regard of the World: then has he moſt tender'd and regarded them and come into them: And Supt with them, and they with him, as we meet with that Expreſſion there in that place in Rev. 3.20. And that's the Third Explication, the Loving-kindneſs of God is moſt Excellent in regard of its Efficacy.
Fourthly, It is Excellent alſo for its Freeneſs and Impartiality. Its Loving-kindneſs originated in Himſelf; and not in any merit, or deſert of the Perſons whom it is faſtened upon, men in the placing of their Affections they have ſomewhat for the moſt part in the object, which is attractive and perſuaſive hereunto, but in God it is not ſo. Thoſe whom he loves, he loves freely out of his own propenſity and gracious Inclination, independently upon the perſons themſelves, and what an excellent thing is this.
And then which is Pertinent hereunto, his Impartiality alſo in this Buſineſs, that he is no reſpecter of Perſons, as the Scripture proclames it of him: Gods favour is not carried towards any, for any worldly Eminencies in them: Either of Birth, or Eſtate, or Pars, or any ſuch Induements, from whence he does reſpect one man above another, or diſreſpect thoſe which are difficient in either of theſe particulars, as it is commonly amongſt men: No, but thoſe which have true Grace in their Hearts, and hath his Image inſtampt upon them, they are acceptable and well-pleaſing to Hin; in the meaneſt Condition that may be, which makes his favour to be ſo much the more Excellent.
Laſtly, (to add no more at this time) it is Excellent alſo for its Continuance and Duration. Its ſuch as caſt's and abides. There's a Conſtancy and Perpetuity in it, whom he loves, he loves to the End. The favour of men, it is oftentimes very uncertain, according to the Subject of it, which is mutable and expoſed to Change, but the favour of God is otherwiſe: It is ſuch as does not ceaſe to thoſe which are once partakers of it, as we have ſtill ſignified to us in Scripture. Thus we find it ſaid expreſly of Solomon, Pſal. 89.33. If his Children forſake my Law, I will Viſit their Tranſgreſſion with the Rod, and their Iniquities with ſtripes. Nevertheleſs my loving-kindneſs will I not utterly take from him, nor ſuffer my faithfulneſs to fail. God may ſometimes correct his Children, but he does not in the mean time forſake them. He may hide his face from them, but he does not remit of his favour towards them; he may withdraw his Countenance, but he will not take away his loving-kindneſs: this is ſtill one and the ſame. Therefore his Loving-kindneſs is called Everlaſting Loving-kindneſs. Eſay. 54.8. With Everlaſting-kindneſs will I gather thee. And it is ſet forth by ſuch like ſutable Expreſſions, from the waters of Noah. Thus we ſee in all theſe particulars, how excellent the Loving-kindneſs of God is ſaid to be.
Now the Improvement of all this to our ſelves may be to this purpoſe.
Firſt, We ſee from hence what great cauſe we have to purſue it, and to ſeek after it: Seeing it is every way ſo Excellent, it is not then good for us to want it, or to be deſtitute of it; we ſee how ambitious many are ſometimes of the favour of Men, Eſpecially which are great in the World, and how much they will adventure for it, and what a ſhame is it then for them to neglect the favour of God which has ſo much Eminency, and Tranſcendency in it. This was that which our Saviour laid ſometimes to the charge of the Jewes. That they Received Honour one of another, and ſought not the Honour that cometh from God onelyonly, John 5.44. And again. John 12.43. That they loved the Praiſe of Men, more then the Praiſe of God. This is that which too many ſtill do to this preſent day, which is very unſutable and Diſconſonant to the preſent Truth which we have now in hand. If Gods Loving-kindneſs be ſo excellent, why then certainly it is worth the regarding, and looking after: we ſhould give no reſt to our Eyes, nor ſleep to our Eye-lids, till we have in ſome manner aſſured, and made this Condition good to our ſelves, that it is ſo with us for our particulars as to be Subjects hereof.
And further Secondly, Let us take heed of forfeiting it, or doing any thing which may hazard it to us, let us take heed of doing any thing whereby we may incur Gods diſpleaſure, or provoke him if not to take away his favour abſolutely in it ſelf; yet any expreſſion or ſenſe of it in our ſelves. By how much more excellent it is in its own Nature, by ſo much more chary and tender ſhould we be of it, to take heed of the doing of ſuch things as may any way rob, or deprive us of it. But by all means keep up in our ſelves a perfect feeling and apprehenſion of it. This we ſhould do Eſpecially upon a two-fold Conſideration. Firſt, In order to Comfort. And Secondly, In order to Duty. That we may be more chearful, and alſo more Servicable in our preſent Pilgrimage.
Firſt, In order to comfort, to make us more cheerful; there's nothing more becomes Chriſtians then a chearfullneſs, and pleaſantneſs of converſation, as much as may be, for their own greater contentment, and the honour alſo of Religion it ſelf; Now, this can be no further expected from them, then as they walk in the light of Gods Countenance, and the expreſſion of this excellent loving-kindneſs, the want of this puts men into darkneſs and ſadneſs and blackneſs of ſpirit it ſelf, and fills them with horror and confuſion.
Secondly, This is alſo further requiſite in order to Duty; to make us ſo much the more ſerviceable The Apprehenſion of Gods favour and loving-kindneſs is a great quickning to us in His work, to make us to undertake it, and to diſpatch it with the more alacrity, and intention of mind then otherwiſe we ſhould; when a ſervant is perſwaded of his Maſters favour, it does much hearten him and incourage him in his work. The Joy of the Lord is here our Strength, which puts nimbleneſs and activity into us in all our performances.
Now, If we would further know how this might be done by us, how we might keep and preſerve our ſelves ſtill in ſuch a Condition. I anſwer by walking warily, and fruitfully in our whole courſe, that's the beſt and readieſt way hereunto; warily in regard of Miſcarriages, take heed of doing any thing amiſs, and Fruitfully in regard of Performances: Take heed of omitting any thing which ſhould be done, theſe two are eſpecially neceſſary for the keeping up of Gods favour towards us in the Vigor of it.
Firſt, I ſay we muſt walk warily in regard of Miſcarriages, we muſt be ſuſpicious and Jealous over our ſelves, that God himſelf may not be jealous towards us, they that make no bones of any Sin, or the tendencies to it, how can they expect to be in good terms with God, to whom Sin is ſo Loathſom and Abominable, and Odious as nothing more, it cannot be. Theſe do thwart and contradict one another, as we have it moſt clearly there in that Scripture. Pſal. 54.5. Thou art not a God that hath pleaſure in Wickedneſs, neither ſhall Evil dwell with thee. The fooliſh ſhall not ſtand in thy ſight, thou hateſt all the workers of Iniquity. God will not favour thoſe that favour themſelves in any Evil or ſinful courſe.
Secondly, We muſt alſo walk fruitfully in regard of Performances; it is not enough for us to eſchew Evil, but we muſt alſo do Good, and that good which God requires at our hands: we ſee how it is amongſt men, that they keep up their terms of favour and reſpect by Obſequiouſneſs to one another, and ſo we likewiſe in our dealings with God, as we would preſerve our ſelves in good terms with him, be active in our Duties; but ſo much may ſuffice to have ſpoken of Gods Loving-kindneſs in the firſt Notion or Acceptation of it, as it may be taken Secundum Affectum, as an eminent Act in Himſelf the Loving-kindneſs of Affection.
The Second is as it may be taken Secundum Affectum, as it is a Tranſient act upon us, the Loving-kindneſs of Expreſſion. How Excellent is thy Loving-kindneſs O God. That is, how Excellent art thou O God in thy favourable Maniſeſtations of thy ſelf towards thy People: So that the Pſalmiſt bleſſes God in this ſenſe for his Activity of Goodneſs to his Church, for that Loving-kindneſs which does put it ſelf forth in his proceedings and Diſpenſations to them. Now this alſo as well as the former is very Excellent, and that in theſe regards.
Firſt, In regard of the Subſtance of it, and the Materials whereof it conſiſts which are ſundry and various. God has ſhewn his Loving-kindneſs to his Church in divers Expreſſions.
Firſt, In giving them his Son for their Redemption, and Reconciliation to Himſelf; how Excellent is his Loving-kindneſs here, in that he ſpared not him for our ſakes, but delivered him to Death for us, as the Apoſtle ſpeaks. Rom. 8.32. This was certainly a great piece of favour eſpecially if we ſhall conſider what a kind of Son this was, and the great Benefits, which are purchaſed by Him; The Apoſtle reckons them up, 1 Cor. 1.30. Wiſdom, Righteouſneſs, Sanctification and Redemption, Chriſt is of God made theſe unto us: look what excellency there is in any of theſe, there is anſwerable excellency in Chriſt, and look what excellency there is in Chriſt himſelf; there is anſwerable excellency in that loving-kindneſs which hath beſtowed Chriſt upon us.
Secondly, Gods loving-kindneſs is excellent in the Ordinances and means of Grace, which he hath alſo given for the furtherance of our acquaintance and communion with Chriſt, the Goſpel it is a great part of Gods good-will and loving-kindneſs: not onelyonly in the matter of it, which is Chriſt himſelf, but in the Miniſtery of it, which is the diſcovery of Chriſt, and the Publication of theſe glad tidings to the world. Therefore we ſhall find the Angel to Proclaim upon this firſt occaſion, Luk. 2.14. Glory to God on the Higheſt, on earth peace, Good will unto men. God does as a ſpecial piece of favour (if we could think it ſo) to vouchſafe us the Miniſtery of his word, and thoſe Heavenly Doctrines, which are contained in the Diſpenſation of it, as being ſuch, as the very Angels themſelves deſire to peep and look into, 1 Pet. 1.12. And the Miniſters themſelves in a diverſity of gifts and Miniſterial qualifications, but upon ſome in one kind and ſome in another, which (by the way) ſhould make us ſo much the more carefuller to attend hereupon. That we may not deſpiſe the loving-kindneſs of the Lord, what does God in ſo much love and bowels, as indeed he does, afford us his Word, and Ordinances, and ſhall we in the mean time ſlight them, and make nothing of them? oh by all means take heed of that. It is a dangerous thing to treſpaſs upon ſo much favour: Sins againſt loving-kindneſs do provoke the greater judgements, and in nothing more then that of loving-kindneſs, which God hath ſhewn in his Word and Miniſtery.
Thirdly, Gods loving-kindneſs is excellent towards his Church in his Spirit, and the workings thereof, whereby His Ordinances and Miniſtery are made effectual to thoſe which injoy them; and this indeed is that wherein it does chiefly ſhew it ſelf. Here's the heigth and breadth and depth, of Gods favour and loving-kindneſs towards us, in ſhewing us the wretchedneſs and miſerableneſs of our natural condition, and in bringing us out of the ſame by the powerful work of his Spirit, changing and altering our natures, and putting another and new frame and diſpoſition of heart into us, Oh how excellent is this loving-kindneſs, if we do but duely and thoroughly conſider it; for God to open our eyes to turn us from darkneſs to light, and from the power of Satan to God, as it is in Act. 26.18.
And ſo as for the Graces of the Spirit, ſo for the Comforts of the Spirit likewiſe; Gods loving-kindneſs is wonderfull here in the for-taſtes and firſt-fruits of the Spirit, which the Servants of God do here injoy and partake of even in this preſent life, as a pledge of what they ſhall have more of hereafter. Theſe are ſo many love tokens from God which he gives us to ſatisfie us withall, whiles we are here below.
Laſtly, Gods loving-kindneſs is excellent towards his Church in his care of it, and Providence towards it, in reference to this preſent world, and this is that which (not excluding the former) ſeems here principally to be underſtood by the Pſalmiſt in this preſent place, who having in the verſes before ſpoken of Gods General Providence over all his creatures, preſerving man and beaſt; Here in this preſent Text before us does more particularly apply himſelf to Gods ſpecial Providence over His Church, where he breaks forth into this expreſſion of admiration. How excellent is thy Loving-kindneſs O God! therefore the children of men put their truſt under the ſhadow of thy wings. Gods diſpenſations here are very admirable and much to be obſerved in this Protection and Defence of His Church in the midſt of ſo many enemies, which it is incompaſt about with, that all the power of Hell and darkneſs cannot prevail againſt it, nor be able by any means to extinguiſh it.
Secondly, Gods Loving-kindneſs to His Church is excellent in regard of the extent of it, inlarging and diffuſing it ſelf. It is manifold-wiſdom, foreign. And it is manifold loving-kindneſs, foreign ſo the Septuagint Tranſlation reads it, How haſt thou multiplyed thy loving-kindneſs O God! It is multiplyed in regard of the parts of it, as I ſhewed in the Illuſtration before; and it is multiplyed alſo in regard of the perſons which are made partakers of it, being now under the Goſpel more inlarged. It is not now (as ſometimes it was) confin'd onelyonly to the limits of Judea, but ſpread abroad even to all nations, which have a ſhare and intereſt in the Goſpel, as to be preach't unto them.
Yet Thirdly, It is excellent alſo in regard of the peculiarity and appropriation of it. Gods loving-kindneſs is excellent, as it is precious, and ſo the Hebrew word ſignifies in the Text, which is jakar that imports as much unto us. There's a ſpecialty in this Univerſality. All partake of the outward means, but all partake not of the efficacy of thoſe means, for the ſucceſs of them to themſelves. Here now Gods loving-kindneſs is excellent, as well as his Wiſdom, we put a price upon things which are rare and more reſtrain'd from common uſe and injoyment, Thus 'tis now with the Grace of God. To you 'tis given to know the myſteries of the Kingdom of Heaven, ſayes our Saviour, but to others it is not ſo given. The Election hath obtain'd, but the reſt are blinded. The natural man receives not the things of the Spirit, but he that is ſpiritual judgeth all things yea the deep things of God. There's an oppoſition of theſe two to one another, and a diſtinction of theſe two from one another, that hereby the loving-kindneſs of God towards his Servants, may be ſo much the more advanced.
And thus now I have done with theſe words, as they may be conſider'd abſolutely in themſelves, and as exhibiting this ſimple Truth unto us, That the Loving-kindneſs of God is moſt excellent, whether we take it for the loving-kindneſs of Affection, The Favour that he bears towards his people, and as emminent in himſelf: or whether we take it for the loving-kindneſs of Expreſſion, The goodneſs which he does for his people, as it is tranſient, and terminated upon them.
I come now to the conſideration of theſe words, after another repreſentation, and that is reflexively as coming from the Pſalmiſt, who does ſignifie thus much unto us. As Gods loving-kindneſs is excellent in it ſelf, ſo it is ſo in the thoughts and apprehenſions, and expreſſions of the Prophet David. And here now there are divers things very pertinently obſervable of us, as agreeable hereunto. Firſt, Here's a ſound Judgement. Secondly, Here's a ſpecial favour. Thirdly, Here's a gratefull acknowledgement. Fourthly, Here's a joyfull Publication.
Firſt, I ſay, Here's a ſound and good Judgement; David is rightly opinionated and perſwaded of Gods loving-kindneſs, and thinks of it truly as it is, whiles he ſayes it is excellent. This is the firſt thing to be taken care of by us, to be ſound and right in our underſtanding and apprehenſions of ſpirituall things. And amongſt the reſt of this more eſpecially of the excellency of Gods loving-kindneſs. This is that which a Godly man does. It is that wich is neceſſary for us, that ſo we may the more diligently purſue and ſeek after it our ſelves. Foraſmuch as of that which we know not, or eſteem not, we have commonly no deſire. Thus it was with David ſomewhere elſe, as Pſal. 4.7. Many will ſay who will ſhew us any good, Lord lift thou up the light of thy countenance upon us, as who ſhould ſay, there was more good in that then in any thing elſe beſides. And ſo alſo not onelyonly in the thing it ſelf, but as well in his apprehenſion.
This is the difference now betwixt a true Chriſtian, and another man; as for others, men of the world, they do not believe ſuch a point as this is, nor think that there is that truth in it; That Gods Loving-kindneſs is ſo excellent, as it is declared, and ſaid to be; they think that there's ſome excellency now and then in the favour of men, to be well thought of, and eſteemed of by them, but for Gods favour, they do not ſo value it, or ſet ſo high a price upon it; It is not ſo precious or eſtimable with them, yea but now the children of God they are of another mind, they do believe and think it ſo indeed, and that eſpecially from the Spirit of God, which does clear their minds and underſtanding in this particular, according to that of the Apoſtle Paul, 1 Cor. 2.10. But God hath revealed them unto us by his Spirit: for the Spirit ſearcheth all things, yea, the deep things of God.
Secondly, Here's alſo further conſiderable in this paſſage a ſpecial ſenſe. David does not onelyonly ſpeak here out of Judgment, and the ſtrength of his Underſtanding; but out of ſenſe and the certainty of his Experience, who had found and felt the workings of this ſpecial favour, and Loving-kindneſs upon himſelf in his own Heart: and ſo accordingly ſpeaks Gloriouſly and Triumphantly about it. There are many which in the General notion of it, are ready to acknowledg that Gods favour is moſt Excellent, and to aſſent to it in the bare Propoſition; yea but they never knew what this meant for their own particular: They never had the love of God ſhed abroad in their own Hearts, nor were affected anſwerably in themſelves. Yea but this now is the property and Diſpoſition of a gracious Soul, which is further conſiderable of us; to have a ſenſe and feeling of this favour, and from hence to be well perſwaded of it, which is that which we ſhould all indeavour to find in our ſelves. So to find our Sins pardon'd, our Corruptions ſubdued, our Salvation ſealed and evidenced to our own Conſciences, as that we may ſay and cry out by good Experience. How excellent is thy Loving-kindneſs O God. It's one thing for a man to ſay that Honey is ſweet, becauſe he reads it is ſo, and another thing to ſay ſo, becauſe he taſtes it. And ſo 'tis one thing for a man to ſay, that Gods favour is precious becauſe he hears ſo in the Preaching and Miniſtry of the word, and another thing to ſay, becauſe he finds it ſo upon his own Tryal and Experiment. Now this latter is that which is here commended unto us.
And it is that which is eſpecially uſeful and real to us at ſometimes more then others. This truth, it is always a truth conſidered in it ſelf, but it is never more a truth to us; then it is when we our ſelves ſeem moſt of all to ſtand in need of it, or are ſupplyed with it. As for inſtance, in caſe of ſome ſpecial Spiritual Deſertion, or the Eclipſes of Gods favour towards us for ſuch a particular time, when any Soul is now come out of this Condition, and has Gods love renewed to it again, which before it was deprived off. Then how Excellent is thy Loving-kindneſs O God. Thus indeed it does appear, and ſhew it ſelf to be that which it is. And accordingly it is that which we ſhould often bring to our Remembrances, and have continually in our minds. The frequent thoughts and Meditations upon this point, aae ſuch as may be very uſeful and beneficial to us; and may have a very great influence upon our lives.
Firſt, To quicken us to Duty, and to make us ſo much the more diligent in our buſineſs.
Secondly, To reſtrain us from from ſin, and to make us ſo much the more ſhy of our miſcarriages.
Thirdly, To ſatisfie us in our Afflictions, and to make us more contented with our condition. The conſideration of the excellency of Gods favour and loving-kindneſs is uſeful to all theſe.
Thirdly, We have conſiderable in David his thankful acknowledgement, How excellent is thy loving-kindneſs O Lord! therefore the children of men put their truſt under the ſhadaw of thy wings. Here's a praiſing and bleſſing of God for it, which is another thing that lyes upon us. Men are ready ſometimes to think themſelves ingaged to bleſs and praiſe God for other things. For health and wealth, and friends, and ſuch matters as theſe, Learn here now further to bleſs Him and praiſe him for the Fountain and well-ſpring of all, which is His Favour and loving-kindneſs in Chriſt. It is that which in our dealings with men, we do think it moſt to be valued and eſteemed, and ſo it is, we give a man more thanks for his good-will, then for any thing elſe: And when men are ſtraitned and hindered of pleaſuring us: yet their affection goes very near unto us. If they do any curteſies for us, we commonly obſerve with what affection they do it, and thank them accordingly: And why then ſhould we not bleſs God Himſelf for his Loving-kindneſs towards us.
Fourthly, Here's his Joyful Publicaion. He does not onelyonly believe it Himſelf, and acknowledg it for his own particular; but he does alſo publiſh it and declare it to others, and he leaves it here, as it were upon record, to be taken notice of to all poſterity. And this is another thing which alſo belongs unto us, according to the Apprehenſions which we ourſelves have of of Gods favour, to make others ſenſible of it likewiſe. Thus David often in the Pſalms, as Pſal. 92.2. calls for ſhewing forth the loving-kindneſs of the Lord. It is a Duty which lies upon all Chriſtians ſo to do, and accordingly is to be practiſed by them. Thus Pſal. 63.3. Becauſe thy loving-kindneſs is better then life, my lips ſhall praiſe thee.
And that's upon this ground amongſt the reſt, hereby to draw men ſo much the nearer to God, and to perſwade them and invite them to him. There's nothing which is of ſuch an attractive nature as love, and good will, and facility of acceſs, and entertainment; thus tis with God to us.
And therefore this juſtly taxes our barrenneſs, and dryneſs, and neglectfulneſs in this particular; we can admire and be taken with other things of leſſer conſequence, and ſpeak applaudingly of them; but as for the mercies and favours of God, ſuch things as theſe we have no knowledge of. And ſo now I have done with the firſt General part of the Text, which is the ſimple Propoſition it ſelf.
Now the Second is the Inference from it, or Improvement of it Therefore. &c. Where again we have two particulars more.
Firſt, The thing it ſelf inferred, and that is, that the Sons of men truſt under the ſhadow of Gods wings.
Secondly, The ground of the Inference, or the Connexion of theſe words with the former Therefore.
Firſt, For the thing it ſelf inferred. The Sons of men put their truſt in thee &c. Where again two things yet more.
Firſt, The Perſons Nominated. The Sons of men.
Secondly, The Action attributed to theſe Perſons, That put their truſt under thee &c.
For the Firſt, The Perſons here nominated, the Sons of men. By the Sons of men, Bene Adham we are not here to underſtand mankind in General; all men whatſoever at large, and indifferently conſidered, but with a more particular reſtraint of the phraſe to the Children of God. This is clear to be ſo in this place from new Reaſons.
Firſt, From the priviledg ſpecified as belonging unto them, which is the favour and Loving-kindneſs of God: Now this none do partake off but thoſe which are the Children of God, others receive common Mercies from him but his Loving-kindneſs and Good-will is for his People and Servants, and them alone.
Secondly, From the Action that is here attributed to them, and that is of truſt and reliance upon God. None can properly truſt in him, but thoſe which are Regenerated of Him, from both theſe Conſiderations it is clear, that hereby is to be underſtood the Children of God.
But here then it will be ſeaſonably demanded, why thoſe which are the Children of God are here in this Text ſet forth unto us by this phraſe of the Sons of men. This we may conceive to be done eſpecially for two reaſons.
Firſt, Hereby to ſhew their Moral Infirmity, and the Relicks of Sin ſtill abiding and remaining in them.
Secondly, Hereby to ſhew their Natural Infirmity, and the Frailty and Mortality of their Condition in reſpect of this life, for both theſe reaſons the Sons of men.
Firſt, I ſay to ſhew their Moral Infirmity in the Relicks of Sin in them. This is the Condition of the beſt that are, they have ſomewhat of the old man in them, which is not yet wholy wrought out and accordingly we ſhould look upon them, and judg of them. That we may not think of men above that which is in them, as the Apoſtle ſpeaks. 1 Cor. 4.6. But ſoberly and as the thing indeed is. Rom. 12.3. There is a mixture of Corruption in the beſt.
This is not ſo to be taken as that therefore any ſhould wittingly allow themſelves in any thing which is amiſs; No, but rather all they can to bewayl it, and ſtrive againſt it; and reform it in themſelves. But it is uſeful to this purpoſe from hence, not to be any thing ſcandalized at Godlineſs and Religion it ſelf, for any miſcarriage of thoſe which are good, nor yet too much to deify and to advance men in our thoughts, ſo as peremptorily to make their Actions and Examples the rule of our Lives. For the beſt of them they are but men, and ſo to be looked upon, they are men in the common ſinfulneſs of Nature.
Secondly, They are men alſo in the common frailty and uncertanty of life. Your Fathers where are they? And the Prophets do they live for ever? Zach. 1.5. Good men they are mortal as well as others.
This is an humble point to keep down Pride in the higheſt Protection. God ſtill call'd Ezekiel the Son of man, it is thought to humble him in regard of the Revelations which were imparted unto him.
And then it alſo teaches us to improve good men all we can, and to get all the good out of them poſſibly that may be, becauſe they are but frayle by Nature. The Children of God, they are no other then the Sons of men, this for the perſons here Nominated with the phraſe and expreſſion uſed about them, which is the firſt particular.
Secondly, Here is conſiderable the Action attributed to theſe perſons, and that is. That they put their truſt under the ſhadow of Gods wings. By Gods Wings we are to underſtand, his Providence and Fatherly Protection which is compared to the ſhadow, for the Safety and Security of it, and the refreſhment which comes by it: That as in a ſhade men are defended from the Heat, ſo in this from theſe ſhowers and Heates of Afflictions, and Perſecutions which they are ſubject unto. God is ſaid ſometimes to hide us himſelf, and ſometimes we our ſelves hide our ſelves; flying and rep… ring to him for ſhelter and defence of us. We have often mention made of this in Scripture. Pſal, 17.8. Keep me as the Apple of thine Eye, hide me under the ſhadow of thy Wings. And Pſal. 57.1. In the ſhaddows of thy wings will I make my refuge, untill theſe Calamities be over paſt. And Pſal. 94.4. He ſhall cover thee with his feathers, and under his wings ſhalt thou truſt. So again there are other phraſes and Expreſſions alſo anſwerable hereunto. As Eſay. 49.2. In the ſhadow of his hand hath he hid us. And Pſal. 31.20. The ſecret of his preſence, and ſecretly in a Pavilion, and the like.
When tis ſaid here that the Righteous, which are the Sons of men do put their truſt under the ſhadow of Gods wings, which is his Providence and Fatherly protection: There are two things eſpecially ſignified in this Expreſſion.
Firſt, Their Expectation and dependance as to matter of Practiſe, they do repair and betake themſelves to him.
Secondly, Their Satisfaction and Security as to matter of Succeſs or Priviledg, they do reſt and quiet themſelves in Him.
Firſt, I ſay here's their Expectation and dependance as to point of Duties, Gods Children ſtill in every Condition (eſpecially of Perplexity and Diſtreſs) do betake themſelves to him for Safeguard and Defence, and Protection of them: They come under the ſhadow of his wings.
This is grounded in their Relation to him, becauſe they are his Children. Whether ſhould Children go for refuge but to their Father? This intereſt puts them hereupen. Oh! it it is a bleſſed thing to have ſuch a ſhare and propriety in God: Eſpecially in ſad and Evil times.
And it concerns us to make ſure our intereſt in him for this purpoſe; and that before ſuch times as theſe ſhall come upon us. If ever we deſire with comfort to repair to God in danger for Protection, we muſt repair to him before danger, for Love and out of Obedience to him, otherwiſe we may doubt and queſtion with our ſelves whether he will ſhelter and protect us or no.
The practiſe here of Gods people does condemn the contrary in many others beſides, who leaſt think of God of any thing elſe in all the world, when Danger or Trouble is near unto them. There are a great many ſhadows which men truſt in at ſuch times, (and truly they are but ſhadows indeed, and ſhadows in the worſt notion and ſenſe of it, as it is a diminitive word and expreſſion in oppoſition to ſubſtance and reality.) The ſhadow of Wit, and the ſhadow of Wealth, and the ſhadow of Friends, and the ſhadow of Strength, and outward Power and the like: theſe are the ſhadows which they rely upon; but the ſhadow of Gods wings, is a buſineſs which is quite out of their minds, they think not at all of it: But the Godly here do give us a better example in this Text, by repairing to God as their Duty.
Secondly, Here's their priviledge and Succeſs, they truſt, that is, they reſt and quiet themſelves. There's a great deal of Serenity and Tranquillity in a faithful reliance upon God.
Now Secondly, For the Ground of Inference or Connexion of theſe words with the former. Therefore do the Sons of men &c. Therefore, wherefore, why, becauſe thy Loving-kindneſs is ſo excellent. So then according to the ſeveral notions of Loving-kindneſs which I mentioned before, here is a double Improvement obſervable.
Firſt, Here's the Improvement of the Nature of God, and what he is in his Diſpoſition, or Affection, becauſe thy Loving-kindneſs is ſo excellent; that is, becauſe thou beareſt ſuch favour to thy People.
And Secondly, Here's the Improvement of the Providence of God, and what he is in his works and Performances. Becauſe thy Loving-kindneſs is Excellent: that is, becauſe thou haſt done ſo much for them already, therefore do they truſt thee further. And ſo here are two Propoſitions, or Concluſions which do ariſe from theſe words.
Firſt, That we have great cauſe to truſt God for his Attributes and the Goodneſs which is in Him.
Secondly, That we have great cauſe to truſt God for his Performances and the Experience which we have of him, this ſame therefore, it hath both theſe in it.
Firſt, I ſay, we have cauſe to truſt him for his Attributes and the Goodneſs which is in him. They that know thy Name will truſt in thee. Pſal. 9.10. Thy Name that is, thy Nature wherein thou art always like to thy ſelf.
Secondly, We have cauſe to truſt him for his Performances, and the Experiences of him, thus alſo in the next words in the ſame verſe. For thou Lord haſt not forſaken them that ſeek thee. That is, thy Loving-kindneſs hath been Excellent. Love it ingages to truſt, the more Affection ſtill the more Confidence in the party which is Affected.
Now the uſe of all this to our ſelves, is to ſtir us up ſtill upon occaſion to improve theſe both to our own advantage for the quickning and ſtrengthning of our Faith, Eſpecially in great Difficulties which may at any time happen unto us, let us remember ſtill to oppoſe to them, and ſet againſt them the excellency and infiniteneſs and admirableneſs of Gods Loving-kindneſs. Thus now we have the Second General alſo diſpatcht, and ſo with it the whole Text it ſelf, which I have at this time undertaken. How Excellent is thy Loving-kindneſs O God, therefore the Children of men put their truſt under the ſhadow of thy wings.
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