One Hundred Select Sermons, Old Testament · Sermon 21
SERMON XXI.
Pſal. 84.11.
For the Lord God is a Sun, and ſhield, The Lord will give Grace and Glory, No good thing will be withhold from them that walk uprightly.
There is nothing (which is) more neceſſary for us, then to have Good thoughts and apprehenſions of God; It is neceſſary both in point of Duty, and in Point of Comfort. In point of Duty it is neceſſary, thereby to work us ſo much the more to obedience, and Complyance with Gods Commands, for what can be done too much for Him, who has ſo much worth and Excellency in Himſelf. And it is neceſſary in point of Comfort, thereby to work us ſo much the more to Contentment and ſubmiſſion to Gods Diſpenſations. For what can come amiſs from Him, who is ſo Good, and Gracious to us; and eſpecially when we our ſelves do apprehend and believe him to be ſo! Therefore this is that, which we have here exhibited to us in this Scripture, which we have here before us from the Mouth, or Pen, of the Pſalmiſt, as a ſatisfaction, and refreſhment to himſelf in his preſent condition. The Lord God is a Sun and ſhield. The Lord will give Grace and Glory, no good thing will he withhold from them that walk uprightly.
IN the Text it ſelf we may (for methods ſake) take notice of two General Parts, which are conſiderable in it.
Firſt, The nature of God laid down in General.
Secondly, The expreſſions of this nature, in the particular communications of it to the ſons of men. The nature of God in General, that we have in theſe words, The Lord God is a Sun and ſhield. The Expreſſions of this nature in particular, we have in the words following. The Lord will give Grace and Glory, no good thing will he withhold from them that walk uprightly.
We begin with the firſt, viz. The nature of God propounded in General, that we have in thoſe words, The Lord is a Sun and ſhield, where we have God ſet forth unto us, according to a two-fold reſemblance, taken from theſe things here below, which are of ordinary uſe unto us, A Sun and a ſhield. The one an Embleme of Illumination, the other an Emblem of protection; we ſhall look upon them diſtinctly, and begin here firſt of all with the former. The Lord God is a Sun. It is the manner of the Spirit of God in Scripture, to teach our ſouls by our ſenſes, and to convey into our minds heavenly, and ſpiritual notions, by earthly and corporal repreſentations, as bring ſuch things which are moſt familiar unto us, and which we are beſt acquainted withall; thus he does here in this place, whiles he compares God Himſelf to a Sun. It is an expreſſion which we meet with alſo elſe-where, and that even with this Application, as Mal. 4.3. Where Chriſt the Son of God is called the Sun of Righteouſneſs, as Luk. 1.78. The day-ſpring foreign, and 2 Pet. 1.19. The Day-ſtar. The Lord God is reſembled to a Sun in theſe regards, which are ſundry properties belonging thereunto.
Firſt, In reſpect of Illuminatin, the Sun is the fountain of light; that light which is imparted to the Air for the ordering of the world, it comes firſt from the Sun, and ſo it is eſpecially with God himſelf in regard of his Church. He is the Sun that gives light unto it, With thee is the fountain of life and in thy light ſhall we ſee light, Pſal. 36.1. The light of Grace here, and the light of Glory hereafter, which we find mention'd in the following part of the Text, they both come from this Sun. God is light, and in him is no darkneſs at all, 1 Job. 1.5. This is the true light, that lightens every man which cometh into the world, Joh. 1.9. There's a double kind of Inlightning, which God does impart unto us, either of Grace or comfort. Whatever ſaving knowledge we have of Divine Truths, we have it and muſt have it from him, who is in this reſpect the Sun. And whatever true and ſolid comfort we have likewiſe, it is from Him alſo, as we ſhall have occaſion to ſhew more hereafter in the ſequel of the Text, wherein I will not prevent my ſelf before the time, but refer it to it's due and proper place. This is enough for the preſent which we may take notice of now in General, that God is a Sun in regard of Illumination.
Secondly, In regard of Calefaction; the Sun as it hath light in it, ſo alſo Heat, which it doth communicate with its light, It warms things, and puts life into them, ſo does this Heavenly Sun, this Sun of righteouſneſs where he is riſen in the hearts of Believers, he does warm them, and put vigor into them, we are all by nature frozen in ſin (as we may ſo expreſs it.) As we are darkneſs without light, ſo we are alſo coldneſs, without heat, till this Sun comes and thaws …s, and diſſolves that congealedneſs which is in us, and inables us to the doing of good, which whenſoever he is pleaſed to do, he does it effectually. The influences of Grace they are very comfortable, and ſuch as have a great deal of pleaſingneſs and ſatisfactorineſs in them, they do abundantly cheriſh and refreſh the hearts of thoſe which are partakers of them.
Thirdly, In regard of Fructification and increaſe, The Sun by the operations of it, cauſes things to grow and come up in more abundance, and ſo does this ſpiritual Sun; thoſe which are under the beams of it they become more fruitful in goodneſs then otherwiſe they would be, and they are in ſome meaſure inabled for the drawing on of others likewiſe to goodneſs together with themſelves; what ever is done in this kind it is done by the power and vertue here of this Sun. All the droppings of Miniſterial Inſtruction, and all the Dews of friendly Admonitions, and all the waterings of Godly Education, they become ſo far forth efficatious, and powerful in the conſequences of them, as God Himſelf is pleaſed to bleſs them, and as this Sun whereof we now ſpeak does concur with them, which is that which he does vouchſafe to do as he thinks fitting in his own wiſdom.
Laſtly, In regard of All-ſufficiency, the Sun is compleat in it ſelf, Communicates light to others, but borrows no light at all from them. It is a Fulneſs and Fountain of light, and ſo is God, he is compleat and All-ſufficient in himſelf, no want or defect at all in him. In him are all the Treaſures of Wiſdom and Knowledg, he is full of Beauty and Glory and Luſtre as the Sun it ſelf is, and there's no meaſure nor ſtint of his goodneſs, we may a great deal ſooner want light (which we do not fear while we injoy the Sun) then we may have Goodneſs and Comfort and Happineſs, while we have God Himſelf preſent with us, who in all theſe reſpects which I have now mentioned is reſembled to the Sun.
The Conſideration of this point may be thus far uſeful to as, as from hence firſt of all to teach us to reſt ſatisfied in God alone, and our intereſt in him, ſeeing he has a fulneſs of Comfort in Himſelf; therefore having him for our God: we have enough, though we had nothing beſides. What is it that makes the Day? Is it not the Sun? And ſo what is it that makes the Happineſs of a Chriſtian? but even God himſelf, we ſhould ſo eſteem it, and be perſwaded of it, and really believe it: It is that which is hard for us to do, and we are very difficultly brought unto it, but we have Ground for it for all that, and that upon this account; becauſe he is a Sun. This is the difference now betwixt God and the Creatures, the Creatures they are but like the Stars, which have a double Diſparagement. or Diminution faſten'd upon them. The one is that they have but a little light in regard of the Quantity, and the other is, that their light for the greateſt part of it, is derived unto them as to the manner of Conveyance. It is not much inherent in themſelves, as it is imparted and communicated to them from the Body of the Sun, this is the State and Condition of all created Comforts whatſoever. But now the Lord God, he is like the Sun; which has light in Great Abundance, and what it has, it has onelyonly in it ſelf: And this now makes very much for our Satisfaction and Contentment in Him, yea and that in oppoſition alſo to the Creatures and that Comfort and Happineſs which we expect from him: when the Sun is once up, there is no want or miſs of the Stars, and ſo where God will pleaſe to inlarge himſelf to the Soul of any poor Chriſtian he has Enough and ſufficency in that reſpect. We know what is ſaid of Heaven. Revelat. 21.23. The City had no need of the Sun, neither of the Moon to ſhine in it, for the Glory of God did lighten it, and the Lamb is the light thereof. The ſame is true in a proportion even here in this preſent life, according to Gods Gracious Importment of himſelf to any ſoul, ſo is it better able to ſuſtain under the want of other things.
But Secondly, Seeing the Lord God is a Sun; we ſhould then hence learn to rejoyce in that light, and Comfort which he does impart, and which we receive from him: We ſhould ſtill deſire that the light of his Countenance may ſhine upon us more and more, and nothing ſhould be more greivous to us, then the with drawing of this from us. When the Sun is at any time darkned, it cauſes ſadneſs in the minds of men: we ſee what a ſtir people make but about a common and ordinary Eclipſe of the Sun in the Firmanent which is natural and certain and neceſſary and ſuch as is Expected. What Fancies poſſeſſes the minds of ignorant and ſimple perſons in that regard, and what ſad and diſmal Events they do project to themſelves hereupon. Oh but what is it then to have an Eclipſe of this Sun in the Text which is here commended unto us, for God Himſelf to hide his face from us and to carry himſelf ſtrangely towards us, and to deſert us, and leave us to our ſelves, to caſt us into dark Conditions, of doubting and fear and diſtruſtfulneſs and Horrour of Spirit, this is that which is moſt ſad and grievous of any thing elſe, and ſo ſhould be accounted by us, eſpecially thoſe which has had any glimps and expreſſions of this his favour manifeſted unto them, the more brightly that this Sun hath ſhown into any ones Heart, the more does it concern them to be affected with the withdrawings of it, and that as now the half of the Saints and Servants of God they know what belongs to ſuch things as theſe are, and underſtand what they mean. Theſe which are in their natural Condition which live in a ſtate of continual Ignorance, and Darkneſs, they ſcoff and mock at ſuch points as theſe are, and think them to be altogether needleſs, but thoſe which are Savory Chriſtians apprehend them, and are ſenſible of them, and lay them to Heart. As an Eclipſe, it is a great deal more dreadful then an whole Night, and yet a Night in it ſelf conſidered ſimply is more then that. It is more in regard of the darkneſs which is in a greater Degree, and it is more in regard of the time which is of greater Continuance, onelyonly here's the difference that an Eclipſe (we ſpeak of the Sun) its always in the day, which being a diverſion from the common and ordinary courſe of it makes it ſo much the more to be obſerved; even ſo it is here in this particular. Take an Unregenerate Perſon with whom tis Night always, and that knows no other Condition then that is, this Sun it may be abſent from him, and he never regards it, but now a Chriſtian which is a Child of Light; and a Child of the Day (as the Apoſtle Paul expreſſes it. We are not of the Light nor of Darkneſs. 1 Theſ. 5.5.) Such an one as this is to have the Sun though but for ſome time withdrawn from him, it is very grievous and tedious to him.
Well we ſhould all Labour and indeavour to have the fulneſs of this Metaphor made good and confirm'd unto us; that God is a Sun, that we may find him ſo for our own particulars and that influence which he has upon our Hearts, as we ſhall have occaſion to ſpeak more anon: and do nothing on our parts which may cauſe any Suſpenſion, or Intermiſſion, or Interruption of his favour and the ſenſe of it to us. We ſhould be affraid not onelyonly of an Eclipſe of this Sun, but alſo of any Cloudings of it, by any Fogs, or Miſts, or Damps which do at any time ariſe out of our Earthly and carnal Hearts: we ſhould ſtudy as near as may be that our Day it may be clear and bright and Sun-ſhine, not onelyonly to have ſome imperfect glimmerings, and ſparklings of Light to us, but the Sun in its full ſtrength and ſplender. Our Graces glittering, our Evidences ſure, our Conſciences full of Comfort, our Hearts in a full and conſtant apprehenſion of Gods love to us, and inlarged in our love to him, that ſo it may be with us which Solomon ſpeaks of a Righteous perſon. Prov. 4.18. The Path of the Juſt is as the ſhining Light, that ſhineth more and more unto the perfect day. And that's the firſt part of the Reſemblance whereby God is ſet forth unto us. The Lord God is a Sun.
The ſecond Reſemblance is of a ſhield, that is of another thing whereby God does ſet forth himſelf unto us, and we have it in other places of Scripture, we have it once before in this Pſal. the 9th verſ. of it. Behold our God, our Shield. It was that which God promiſed to Abraham and upon that account expreſt Himſelf to Him. Fear not Abraham, I am, thy ſheild, and thine Exceeding great reward. Gen. 15.1, So Pſal. 115.9.10. O Iſrael truſt thou in the Lord, he is their help and their ſhield. And Prov. 30.5. Every word of God is pure, he is a ſhield unto them that put their truſt in him. Under which expreſſion we have ſignified unto us Gods Protection and Preſervation of his People from thoſe dangers which they are ſubject unto, he will not onelyonly be a Sun unto them, to fill them with all Comfort, but will likewiſe be a ſhield unto them to keep them from all Evil, this is that which he is here in the ſecond place ſet forth by as remarkable in him: The Lord God is a ſheild. Indeed other things in Scripture are ſometimes ſtyled by this Name, and that alſo in a Metaphoricall Acception, as Magiſtrates they are called ſheilds. Pſal. 47.9. Cypri terrae. The ſheilds of the Earth which are ſaid there do belong to God. Foraſmuch as it is their Place and Office, to preſerve and protect the Innocent from any wrong or injury which may be offered them, therefore they are called ſhields unto them, ſo likewiſe Faith is called a ſhield. Eph. 6.16. Above all taking the ſheild of Faith. But all this is ſtill in reference to this ſhield in the Text. Therefore are Majeſtrates ſheilds, becauſe they belong to the Lord who has inſtituted them, and appointed them for this purpoſe. And therefore is faith it ſelf a ſhield, becauſe it faſtens likewiſe upon God who is a Buckler to them that truſt in him. 2. Sam. 22.31. But the main and cheif ſhield of all is God himſelf, as he is here expreſt unto us, in this preſent paſſage before us.
Now for the better opening of this unto us, we may look upon him as ſo indeed under a three-fold Amplification.
Firſt, He is a large and broad ſhield, which is able fully to cover us, and to protect us, and keep us ſafe. A ſhield it muſt be full and large, or elſe we ſhall be little the better for it, it will keep us from ſome blows; but it will not keep us from other: defend us in ſome parts of our Body, but expoſe us to danger in the reſt, now therefore ſo God he is a Capacious ſhield which will ſave us all over. Pſal. 5.12. Thou Lord wilt bleſs the Righteous, with favour wilt thou compaſs him as with a ſhield. So Pſal. 32.7. Thou art my hiding place, thou ſhalt prſerve me from trouble, thou ſhalt compaſs me about with ſongs of deliverance. And ſo Pſal. 125.2. As Mountains are round about Jeruſalem, ſo is the Lord round about his People. That is, he does ſo carry himſelf towards them, as that no Evil ſhall come near unto them. As when the Egyptians purſued the Iſraelites, the Lord ſtood betwixt them and their Enemies. There's no Evil whatſoever we can Imagine which the Lord is not a Buckler againſt thoſe that fear him, which he does not ward and keep off from them, as he ſees occaſion for it. Look how large the danger is, by ſo much large is the Protection and Preſervation which God does vouchſafe: He is a ſhield in Spiritual dangers, and he is a ſhield alſo in Temporal, to keep us from the miſcheif of both that they do not light and fall upon us, he is a large and capacious ſhield.
Secondly, He is a ſtrong and Impenetreable ſhield, he is a ſhield that cannot be peirced, there's no Dart whatſoever which is able to work it ſelf through this; but he repels it and turns it back again, and that oftentimes upon thoſe which are the ſhooters of it. And therefore he is called a wall of Braſs Jer. 1.18. Yea moreover a wall of Fier, for the devouring and conſuming of all ſuch as ſtand in his way, and oppoſe themſelves againſt him. A ſhield in the common uſe of it is onelyonly for matter of defence, for the Preſervation of the parties which it is appointed a ſhield unto. It does not uſually hurt the Enemy, yea but God he is not onelyonly a defenſive ſhield, but an offenſive; not onelyonly protecting of his people, but likewiſe annoying and diſturbing of his Enemies.
Thirdly, He is a preſent ſhield, he is a ſhield and Buckler at hand: Other ſhields men may have them in their propriety, but not always in their poſſeſſion, they may be at a diſtance, and far off from them, then when they ſhould uſe them, but the Lord he is not ſo. God is our refuge, and ſtrength, a very preſent help in Trouble. Pſal. 46.1. He is not far off when trouble is nigh, but is near unto all them that call upon him &c. So has the Excellency of a ſhield alſo in that.
The uſe of this point to our ſelves is a word of ſingular Comfort and Conſolation to the people of God, for ſo we muſt take theſe Expreſſions here in the Text, namely with this reference in them. God is not a ſhield at large to all ſorts of perſons whatſoever, but he is a ſhield and Buckler to his Children, and to ſuch perſons as by Faith cleave unto him. To theſe he is a ſhield indeed, and it is that which is matter of great Peace and Incouragement to them, eſpecially in times of danger, and hazard, and uncertainty, as theſe are which are now falln upon us, here's that which may very much quiet and pacifie the hearts of all Believers in whatſoever danger or Evils they may apprehend that God is a ſhield, and therefore they ſhould live by this Truth, and the ſweetneſs and Comfort of it; when God by his Spirit doth reveal and make known ſuch promiſes as theſe unto us, it is not to fruſtrate us, but to ſupport us; and it is the Improvement which we ſhould make of them, to be kept up and ſupported by them from fainting and ſinking in our minds, in any Evil approaching towards us: If a man have a large and ſtrong Buckler he need not care for any Enemy whatſoever, ſuch an one had God for his Children. The Lord God is a Sun and a ſheild. A Sun to Comfort us, and a ſhield to protect us. And accordingly further we ſhould learn from hence to improve him, and to make uſe of him upon all occaſions: we ſhould betake our ſelves to him for Protection, who has expreſt himſelf ready hereunto, and drawn out that Virtue which is in him to this purpoſe. There are two Attributes in God eſpecially which does render him to us as conſiderable in this reſpect, the one is his Truth, and the other is his Power.
Firſt, The Truth of God, he is a ſhield in regard of that. Pſal. 91.4. His Truth ſhall be thy ſhield and Buckler. All thoſe Gracious promiſes which God has made for the protection of his people, they are ſo many ſhields unto them, under which they may cover themſelves. And then his Power, that's another of his Attributes which is uſeful in this regard: foraſmuch as he is ſtronger then any Evil which can happen unto them. So much may ſuffice of that point that God is a ſhield. And ſo alſo of the firſt General in the Text, which is God deſcribed in his General Nature, and that ſet forth by a double Metaphor or Alluſion. The Lord God is a Sun and a Shield.
The Second is the Explication of this General in its particular Expreſſions, which we have alſo here exhibited two manner of ways.
Firſt, In the Affirmative propoſition: The Lord will give Grace and Glory.
Secondly, In the Negative propoſition. No good thing will he withhold from them that walk uprightly. We begin with the firſt of theſe two viz. The Affirmative. The Lord will give Grace and Glory. He might have ſaid, has given for the time paſt, or does give for the time preſent, but he chuſes rather to ſet it in the future, will give for time to come, hereby to ſignify his conſtancy and unweariedneſs in this reſpect, and the Continuation of his Bleſſings to us. The Gifts themſelves here mentioned are of two ſorts: Grace and Glory, the one pertaining to this life preſent, the other to that which is in Heaven. He will give Grace here, and he will give Glory hereafter. Gods love hath the promiſe both of the life preſent, and that alſo which is to come. 1. Tim. 4.8. We may look upon theſe Gifts, as they are here preſented to us in the Text three manner of ways.
Firſt, In their Diſtinction. Secondly, In their Connexion. And Thirdly in their Order. In their Diſtinction Grace conſidered by it ſelf, and Glory by it ſelf. In their Connexion, Grace and Glory united and put both together. In their Order, Grace going before, and Glory following after.
For the Firſt, To look upon them diſtinctly, here that which does firſt offer it ſelf to us is Grace. The Lord will give Grace and Glory. Grace is a large word which does comprehend many things under it, but we will here in this place confine it; as the Holy Ghoſt Himſelf ſeems to do, and underſtand it eſpecially of the Grace of Sanctification. This is that amongſt the reſt, and more particularly which God promiſes here to give: And we muſt know whom he means; as the perſons to whom he will give it, namely to thoſe which have it already. To him that hath ſhall be given. It is true that God will alſo give Grace to thoſe that want it, to all thoſe that belong to the Election of Grace but are not as yet effectually called: God will beſtow Grace upon them, and he has Grace in ſtore for them, and ſo he will give Grace, i. e. the firſt beginning, &c. But that's not that which is here intended ſo much in this preſent Scripture. No, but rather the Improvements of Grace to thoſe in whom it is already. For we muſt ſtill remember that all theſe Expreſſions in this Text they do properly belong to the people of God, and to none but them. To them he is a Sun, to them he is a Shield, to them he will give Grace, &c.
Now when it is ſaid that he will thus give Grace to ſuch as theſe for time to come, we may take it according to the notion of a double Improvement.
Firſt, Perſeverance, in that Grace which already they do partake off.
And Secondly, Inlargement, and an Addition and further Augmentation of that which they have received.
Firſt, The Lord will give Grace to them that fear him, that is, the Grace of Eſtabliſhment and Perſeverance. This is one kind of Grace which God will give, and that in order alſo to Sanctification. He will inable us to ſuſtain, and hold out, and continue ſtill to the end, in the Grace which we have received. Where he has once wrought Grace in the Heart, hee'l preſerve it and keep it ſtill alive, there where he hath wrought it. And it is that which he has promiſed and ingaged Himſelf to do for us. I will put my Fear into their Hearts, that they ſhall not depart from me. It is a Branch of the Covenant of Grace which God makes with his people, that he will not onelyonly ſanctify them, and change their Natures with his ſaving Grace; but that he will likewiſe keep this Grace in them: This Seed it ſhall abide and remain in thoſe which are his Children, and be a conſtant principle in them. Indeed it may admit of Variations for the Expreſſions of it, which may prove ſometimes to be more, and ſometimes to be leſs, but for the thing it ſelf; it ſhall be always the ſame. A Chriſtian ſhall be like an Oak, whoſe Subſtance is in him when his leaves fall. Eſay. 6.13, When the Branch of Grace may decline, yet the Subſtance and truth of it ſhall remain, yet this ſo as to be the Gift of God in all this. Here's the Ground of all: I mean of this Grace of Perſeverance and Continuance in the Faith; becauſe God gives it, it is from Grace that we hold out in Grace, which otherwiſe we ſhould not do, it is not from our own Stability, but from the Goodneſs and power of God towards us: And that's the firſt Explication. The Lord will give Grace, that is, the Grace of Perſeverance and Eſtabliſhment, where he hath begun it.
Secondly, The Grace of Increaſe and Inlargement, The Lord will give Grace, that is, he will give more grace, He will give a greater meaſure of grace in addition to that which he has given. Thus Phil. 1.6. He that has begun a good work in you will finiſh it until the day of Jeſus Chriſt. He giveth more grace, as it is in Jam. 4.6. (in the world men are never contented, but are ſtill deſirous of more) This is that which is promiſed here, that is, more grace. This may be drawn out by us, according to the ſeveral improvements and ſpecifications of it.
As firſt of all, The Lord will give grace, that is, he will give conquering Grace for the ſubduing of luſts and Corruptions, and for the reſiſting of ſperitual Conflicts and Temptations, This ſuites very well with that, which we had before about a ſhield and Gods reſemblance to that, He does bear a proportion to it in nothing more then he does in this particular by inabling his ſervants to quench the fiery darts of the Devil. This was the grace which He gave to Peter, Luk. 22.31. Simon, Simon, Satan hath deſired to have you, and to winnow you as wheat, but I have prayed for thee that thy faith fail not; this was the Grace which he gave to Paul, when the Meſſenger of Satan was ſent to buffet him, 2 Cor. 12.9. My Grace is ſufficient for thee, for my ſtrength is made perfect in weakneſs; And this is the Grace he will likewiſe give to the reſt of his ſervants, He will tread Satan under their feet, He will ſubdue their iniquities for them, He will every day more and more exterpate and work out thoſe remainders of corruption, which are yet in their hearts; And it is that which thoſe which are Gods children may expect and depend upon him for. If there be any one which hath any ſtrong luſt, which is too hard and difficult for him, which he cannot overcome, let him remember this truth here before us, that God will give Grace, and let him improve it, and make uſe of it to this purpoſe. There's no ſin or corruption whatſoever which is too hard for the grace of God, which the Spirit of Chriſt cannot maſter and vanquiſh in us, yea eject and thoroughly diſpoſſeſs and caſt out of the heart. Therefore we ſhould with courage ſet upon the reſiſting of Temptations; If we indeavour, God will give grace and glory.
Secondly, Quickening and ſtrengthening grace for the performance of our Duties, The Lord will gives ſuch grace as this. Grace for our ſeveral Callings, Relations, places and ſervices, which do belong unto us; This is another branch of this Bounty in God, which is commended to us, and which is very ſweet and comfortable in the conſideration of it. It is a very great incouragement, as to the undertaking of any ſpecial buſineſs or imployment which God does call us to, that he will give grace for it. He will give us the grace and aſſiſtance, and ſpecial inablement. It was that which he promiſed Moſes, when he call'd him forth to the work of the Miniſtery, which he was very averſe unto, from the conſideration of his own inſufficiency, Now go (ſayes he) and I will be with thy mouth, and will teach thee what thou ſhalt ſay, But that was but onelyonly common grace, as to the gift of Elocution. God will give us alſo ſanctifying grace, as to the Duties and exerciſe of Religion which he does require of us alſo. In any deadneſs of ſpirit which is upon us, in any indiſpoſitions to good duties, in any weakneſs as to the performance of them, there is grace and power in Chriſt, and his Spirit which he does communicate to his ſervants anſwerable hereunto.
And ſo for all relations likewiſe, whether in Family or Church, or Commonwealth; this is the comfort of a Chriſtian that the Lord will give grace, eſpecially as (I ſaid before) where he hath given it already in the Principle. Look where God hath given grace in the General, that is the grace of Converſion and Regeneration, there he will likewiſe give grace in the particular, that is grace agreeable to the ſeveral occaſions which we have at any time afforded unto us for the exerciſe of it, and to the duties, which he does require at our hands to be perform'd by us.
Thirdly, Suffering grace, for the Afflictions which he layes upon us, the Lord will give grace likewiſe here. It is that which does ſometimes ſtartle the beſt of the ſervants of God, to think how they ſhall be inabled to graple and wreſtle with the croſs, when they look about them in the world, and ſee what a ſea of evils does in a manner incompaſs them, they are ready to faint in themſelves and to think they ſhall never be able to undergo them, and buſtle thorough them well; but ſee now here what God hath provided for their comfort and incouragement, namely a ſupply of his grace. There's no Affliction which God layes upon his ſervants but he does in ſome meaſure inable them to bear it, and not onelyonly to bear it ſimply in a common and ordinary manner out of the ſtrength of Nature and common principles, as Heathen and ſuch men as theſe, but after a ſpecial and peculiar manner, as Chriſtians, from a ſpirit of faith, with patience and comfort, yea and ſometimes joy it ſelf, to the ſpecial honour and credit of Religion, and of that grace which God hath given in reference thereunto. Thus will God ſend grace in the increaſe and augmentation of it.
But yet for our better underſtanding, and improvement of this point ſtill in hand, we muſt know that there are certain Qualifications, which are required as ſpecial conditions in thoſe perſons, whom God will beſtow a greater Meaſure and Degree of grace upon, then as yet He hath given unto them.
Firſt, That they be ſuch as are humble, This is that which the Scripture does eſpecially point out to us, as requiſite in this buſineſs, as Pſal. 25.9. The meek will he guide in judgement, and the meek will he teach his way, ſo Jam. 4.6. He giveth more Grace, wherefore He ſaith, God reſiſteth the proud, and giveth grace unto the humble. Thoſe which are proud and conceited of their own ſtrength and perfection, God doth oftentimes ſuſpend and withdraw his grace from them, gives them up for a while at leaſt to the power and prevalency of Satan, and leaves them to themſelves, that ſo thereby he may humble them, and debaſe them in their own thoughts, and awaken them out of that preſumption and ſecurity in which they are. But for thoſe that are ſenſible of their weakneſſes, and do mourn and groan under their wants, ſuch as theſe He inlarges himſelf unto them, He fills the hungry with good things, but the rich he ſends empty away. Therefore that is one qualification conſiderable, as to the improvement of Grace in us, viz. humility and lowlineſs of mind.
Secondly, Thoſe that are believing, and do exerciſe faith in thoſe promiſes which God hath made to this purpoſe; whatever good God beſtows upon us, He conveyes it to us through the hands of Faith, and ſo amongſt the reſt, he does with this here of his grace. The Lord will give it, but we muſt ſtill fetch it and draw it from Him, we muſt come boldly to the throne of Grace, that we may obtain mercy and find grace to help in time of need, Heb. 4.16. And ſo Heb. 12.28. Let us have Grace? How ſhall we have it? what is this in our own power? no, but let us labour for it, and indeavour after it, and beg it at the hands of God, Ask and it ſhall be given you; we have cauſe to be incouraged in doing ſo, foraſmuch as we are likely ſo well to ſpeed in ſo doing, He that believes ſhall be eſtabliſhed. Faith is ſuch a grace as hooks in all other Graces to it ſelf.
Thirdly, There is here required an uſing of theſe Graces which we have received, uſe Grace and have it; the more we do improve that grace which we do already partake of, the more ſhall we increaſe in the addition of more graces unto us, To him that hath ſhall be given, which does not hold in nature to grace, but in a leſs degree of grace to a greater. There are ſome that would have it ſo, that the uſe of Nature and Free-will profitably does ingage God to give his ſanctifying grace to thoſe that do ſo; but that we had no ground to aſſert, neither do we affirm it, but rather this; That thoſe which uſe thoſe beginnings of ſaving grace ſo as they ought, God will beſtow a greater meaſure upon them. And ſo now ye have the firſt gift which is here mentioned, as a part of Gods beſtowing, The Lord will Grace.
The ſecond is Glory, The Lord will give Glory, this is diſtinct from grace in the proper notion of it, though in ſome places it is made equivalent to it, and ſynonymous with it, ſo as by Glory to underſtand Grace, as 2 Cor. 3.18. From Glory to Glory, that is, from grace to grace, The grace of Chriſt, which is revealed in the Goſpel being full of glory, has the name of glory put upon it; but here in the Text, it is a diſtinct Head. Underſtanding by glory that bleſſed and happy Eſtate and Condition of the Saints in Heaven, yet in ſome ſort even begun and initiated here below in this preſent life: So then by glory we are to underſtand the fruit and reward of grace, or the conſequents attendant upon it. This the Lord will give, and he will give it two manner of wayes, according to a twofold Explication.
Firſt, Here in this life preſent, in the pledges and anticipations of Glory, in the firſt fruits of the Spirit, and thoſe beginnings, which a Chriſtian does partake of here in this world, not onelyonly in grace, but in comfort. Theſe are glory in kind though not in Degree, they are of the ſame nature with it, though not reaching to the perfections of it, and ſo therfore have the name of glory, very fitly put thereupon. This we find mention made of in 1 Pet. 1.8. Whom having not ſeen we love, in whom though now we ſee him not, yet believing, we rejoyce with joy unſpeakable and full of Glory; where glory is faſten'd upon faith, and believing here in this world.
Secondly, Glory does more eſpecially refer to our happy Eſtate in Heaven hereafter, which is the more ordinary acception of it. Thus Rom. 8.18. I reckon that the ſufferings of this preſent life, are not worthy to be compared with the Glory which ſhall be revealed in us. So 1 Cor. 2.9. Eye hath not ſeen, nor Ear heard, neither hath it entered into the hearts of men to conceive the things which God hath prepared for them that love him. Again, 2 Cor. 4.17 Worketh for us a far more Exceeding and Eternal weight of Glory. And Coloſ. 3.4. When Chriſt who is our Life ſhall appear, we alſo ſhall appear with him in Glory. This is another kind of Glory which God will give, and here promiſes to give it. The Lord will give Glory.
It is that which we ſhould keep our hearts up in the Expectation off, as that which may ſatisfy us againſt all the Scandal and Reproach of the world. When we think but once of Glory which is reſerved in Heaven for us, it ſhould make us with Chriſt himſelf to deſpiſe the ſhame which the world puts upon Goodneſs. And ſo ye have theſe two gifts in the diſtinct Conſideration of them, Grace by it ſelf, and Glory by it's ſelf.
The Second is their Connexion Grace and Glory together. The Lord will give Grace and Glory both. Theſe two they are not ſeperated from one another, where ever there is Grace, there is Glory. Yea there is a Spirit of Glory as the Apoſtle Peter calls it, which reſts upon the Heads of thoſe which are the Subjects of it. Grace it is altogether Glorious, and does gain reſpect and Eſtimation with thoſe which are the beholders and witneſſes of it, and eſpecially as it puts forth it ſelf in a powerful and Glorious Conſolation.
Thirdly, Take them in their order, and ſo here is Grace Antecedent to Glory, Grace that comes firſt, and Glory that comes after it. Here is the Method, and order which God has ſet, which is likewiſe obſervable by us for our particulars. There are ſome kind of people in the world, which would skip to the one without the other, come to Glory without beginning at Grace: but this is a thing which cannot be in any hand, it is very abſurd and prepoſterous to Imagin it. The Lord will give Grace and Glory. And he will give Grace before he gives Glory, we may take notice of that, thoſe that have not a ſhare in the one, they ſhall never have a ſhare in the other. Without Holineſs no man ſhall ſee the Lord, as the Apoſtle ſpeaks in Heb. 12.14. So much alſo for that, and ſo ye have the propoſition of Gods goodneſs laid down in the Affirmative. The Lord will give Grace and Glory,
The Second is in the Negative. No good thing will he withhold from them that walk uprightly. It's put in the Negative, but it carries an Affirmative with it, and that with ſo much the ſtronger Aſſeveration. No good thing will he withhold. i. e. Every good thing will he give, and that in a moſt large and plentiful meaſure. The Holy Ghoſt here prevents all the Objections of a miſtruſtful heart; one would think he had ſaid enough already, when he had told us for his General nature, that he would be a Sun and Shield unto us, and that moreover for the particular Expreſſions of it, he would give us Grace and Glory both. What could we ſeem to ask or deſire more at his hands then theſe? Oh but there is yet ſomewhat ſtill behind which we think we ſtand in need off: we ſhould have ſuch kind of Bleſſings alſo as belongs to this our Natural life in the Fleſh, now therefore to give it it's full force and Emphaſis to us; he adds this to the reſt. That no good thing will he withhold from them that walk uprightly. There are two particulars again briefly here.
Firſt, The Bleſſing or Bounty it ſelf. No good thing will he withhold &c.
Secondly, The perſons which are intereſted in the partaking of this Bounty, and that is thoſe that walk uprightly, which we muſt take alſo (for the further inlargement of it) in its Univerſality, no good thing whatſoever from ſuch perſons as theſe whoſoever.
Wee'l Begin firſt of all with the Bleſſing or Bounty it ſelf, which yet we will handle with reference had, and likewiſe to the perſons which are made to partake of it. No good thing will he withhold. Thoſe that walk uprightly they ſhall be deſtitute of nothing which is good whether Temporal or Spiritual, whether for this or for a better life, thus we have it alſo in Pſal. 34.10. The young Lyons do lack and ſuffer Hungar, but they that ſeek the Lord ſhall not want any good thing.
This is a point which (at the firſt heating) ſeems to be too good to be true, and therefore will need a little Explication which we may take in theſe following particulars, in which it will be verifyed unto us.
Firſt, In regard of that right, and intereſt, and propriety which a true Believer has in all good things. There is no good thing whatſoever but a Child of God has right to as his own, and as belonging unto him. He that overcometh ſhall inherit all things. Rev. 21.7. And 1 Cor. 3.21. All things are yours, and ye are Chriſts, and Chriſt is Gods. Which is not to be underſtood of particulars, as confounding proprieties amongſt men, as if thoſe which were Believers might take away that which was anothers; but it is to be underſtood of Goodneſs and in reference to God: There's no good thing whatſoever, but a good Chriſtian has a title unto them by vertue of his Relation ſo far forth as he is a member of Chriſt. Who is ſaid to be Heir of all things in Heb. 1.2. So is Chriſt, and therefore thoſe which are his members are ſo with him, they have a ſhare and intereſt in whatſoever may make for their good. This is a very great Priviledg and Advantage if it be duly conſidered. It's ſomewhat to have a good Title to that which is worth the Having, though as yet there were nothing elſe in it, eſpecially betwixt us and God, who will do nothing but that which is right. Amongſt men oftentimes though it be ſomewhat, yet it has not always it's Efficacy with it, men may have Title to thoſe Lands and Inheritance which yet they are never the nearer to. But betwixt God and us it is otherwiſe, if we can but prove our Title and make that good we are pretty well, and thus 'tis here. All the Saints and Servants of God they have right and Title to any thing which is good whatſoever it be, that's the firſt Explication.
Secondly, All true believers as they have intereſt in all good things themſelves from their Relation, to the Lord Jeſus Chriſt, ſo they have likewiſe intereſt in that Affection which might incline the Heart of him that has theſe things in his own diſpoſing, to beſtow theſe good things upon them whatſoever they be. The Lord bears that render love and reſpect to thoſe which are his Children, as that he thinks nothing in the world too good for them. This is another Conſideration, and which carries a great deal of weight in it. If Gods Children do want any thing which they may conceive and apprehend to be fortheir good, it is not for want of any love or Affection of God himſelf towards them, that they may aſſure themſelves of, and conclude upon it; they have his Heart and his good-will towards them in their greateſt reſtraints, and ſuch as is ready to beſtow any thing upon them. He that ſpared not his own Son but delivered him up for us all, how ſhall he not with him alſo freely give us all things. Rom. 8.32.
Thirdly, There is no good thing whatſoever which the Children of God can deſire, which God is not able to beſtow upon them in regard of Himſelf. He which is Goodneſs it ſelf, and the Fountain and Treaſure of Goodneſs, he has all good things at his Command, and in his own Power: As there's a Title and an Affection, ſo there's an Eſtate too, as the Ground and Foundation of this Bounty whereof we now ſpeak to be beſtowed upon them. The Earth is the Lords, and the fulneſs thereof, the World and they that dwell therein. Pſal. 24. verſ. 1. So then if Gods Children do want (as they Imagin) any good thing, as it is not for want of love in God, ſo it is not for want of Power in them neither, he withholds no good thing from them; out of any impotency in himſelf to beſtow it.
But then Fourthly and Laſtly, As to the matter of Actual performance. God does withhold no good thing from thoſe that fear Him, in the event it ſelf, but does indeed beſtow it upon them, and does here by this paſſage in the Text ingage himſelf to as much for them. No good thing will be &c.
This muſt again be taken with theſe Explications.
Firſt, There is no good thing which God does withhold from all his Children, take it abſolutely and ſpecificatively in regard of the things themſelves. There are ſome of the Children of God which do partake of every good thing in kind, in one rank or degree or other, as ſome of them have Riches; and ſome of them have none, and ſome Health &c.
Secondly, There's no good thing whatſoever which God does withhold from any of his Children either in the formality, or Equivalency of it: Let it be truly good, and he does not withhold it, or if he does withhold it in the kind, yet he does withhold it in the Analogy, and proportion and Equalneſs of it.
Firſt, I ſay let it be truly good and he does not withhold it ſo much as in kind, as Health, and Riches, and Friends and Honours make this but out that it is indeed good for any Child of God now to have them, and he ſhall be ſure not to want them, God will never withhold them from him that he may be ſure. But now to make this good, ye muſt know there are divers things concerning it.
Firſt, It muſt be a ſutable Good, that which is good in it ſelf, and conſidered ſimple in it own Nature, is not always good for thee in thy particular Condition, and God has a ſpecial heed and regard to that. This we muſt needs diſtinguiſh both for the Vindicating of this preſent Text which we have now in hand, as alſo the Providence of God to his Children in this particular. There are many which when they hear this point, God will withhold no good thing from his Children: Except againſt it as a falſe Propoſition, becauſe many of the Servants of God are deficient in ſuch and ſuch particulars; Nay, but ſoft that's a very unſound, and inconſiſtant kind of Reaſoning; for that which is good in it ſelf is not ſo good for ſuch and ſuch perſons, becauſe not ſo ſutable to them nor agreeable to them in thoſe Circumſtances which are upon them, that are here to be attended to. That Greatneſs of Eſtate, or that Health of Body, or that height of Place which it may be thou haſt a mind to, and thinkeſt to be very good, as it may be perhaps in it ſelf; yet it is not ſo good for thee in thy particular, and therefore upon that account is withheld from thee, that onelyonly is good which is ſutable to ſuch a ſubject &c.
Secondly, Which is ſeaſonable and in it's time. God does not abſolutely withhold but onelyonly delay good things to his Children, he will give them but not yet, till they are in ſome manner ſitted and qualified for them. Every thing is beautiful in it's ſeaſon, the Lord is not ſlack concerning his promiſe as men count ſlack.
And then Thirdly alſo, Which may beſt conduce to and conſiſt with their Eternal Salvation, when theſe outward good things are likely to be any Hinderances to the Salvation of Gods people; God does in theſe caſes deny them to them, and withhold them from them; which yet properly is no withholding in good earneſt: for as much as his main end, and deſign which he has about them, is to ſave them and bring them to Heaven. Thus when any thing is abſolutely good for them, God does give it them, and that alſo in kind.
But then further if not in kind, in proportion and Equivalency that he does at leaſt. He gives them the ſweetneſs and comfort of all theſe things in the denyal of themſelves; this we may ſee in that Expreſſion in Mark 10.29.30. Where thoſe that leave Houſes, and Bretheren, and Siſters, and Lands &c. For Chriſts ſake and the Goſpel are ſaid to receive them again here in this time; even with Perſecution: How can that be poſſible? Namely in the Analogy, and Equivalence though not in the things themſelves. There's all theſe in the Comfort of them, which they partake off though not in the particular. That's another Explication of this point unto you, and ſo you have the Bleſſing it ſelf, No good thing withheld.
The next with which I end is the Perſons to whom this is promiſed, that walk uprightly, this has two things in it.
Firſt, It ſhews the Perſons in what Condition for the General, and that is the Children of God who are deſcribed by this Pariphraſis of ſuch as walk uprightly.
Secondly, It ſhews the Perſons under what Qualifications for the particular, and that is of Exact-Walkers: And in this latter Senſe are we to take it Eſpecially. It is not the Children of God any ways conſider'd, which can expect this bounty from God, but as approving themſelves unto him. Thoſe which walk any thing careleſly and Remiſly, neglect their Spiritual Watch, venter upon Temptations at random &c. They may miſs of many a good thing which is otherwiſe provided for them by their Father. But he withholds no good thing from them that walk uprightly, Therefore let us be ſure to look to that, and indeavour to find it in our ſelves before we challenge the Providence of God.
And yet withall I muſt add this; that this word Ʋprightly, is not to be taken neither in the ſtrictneſs and rigor of it, ſo as to be free from all kind of Sins, or Infirmities whatſoever, which is not to be Expected here in this life; but Evangelically and in the Senſe of the Goſpel for a ſtudy and Indeavour after Uprightneſs, and Carefulneſs all we can, to walk Holy and unblameably in our Converſations. This is the walking Ʋprightly which the Holy Ghoſt here intends in this place, and which has this Bleſſing attending upon it. Of no good thing withheld from it. So much of that viz. The Propoſition in the Negative, and ſo alſo of this whoſe verſe. For the Lord God is a Son and ſhield &c.
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