One Hundred Select Sermons, Old Testament · Sermon 28
SERMON XXVIII.
Pſal. 147.11.
The Lord taketh pleaſure in them that fear him, in thoſe that hope in his mercy.
There is nothing which God is more willing, that his people ſhould beleive concerning Him, then his favour and good will towards them; as he bears a ſpecial Love and Affection to them in his own Breaſt, and takes a great deal of Camplacency and Contentment in them, ſo he deſires that they ſhould apprehend it, and be themſelves perſwaded of it for their own particulars, for which purpoſe he takes all occaſion that may be for the expreſſing of it to them, and preſſing, and inculcating it upon them. This as he does in many other Scriptures beſides, ſo amongſt the reſt in this preſent Text which we have now before us.
THE Text is nothing elſe but a Diſcovery, and Intimation to us of that ſpecial and ſingular Delight which God takes in his People, which is here conſiderable of us, two manner of wayes.
Firſt, Abſolutely and Emphatically, and by way of ſimple Propoſition. He delights in them.
Secondly, Excluſively or Comparitively, and by way of Relative Oppoſition. He delights in none elſe, or ſo much as he does in thoſe, &c. Each of theſe are here exhibited to us.
We begin with the Former, Namely the Truth, as it is conſiderable in its ſimple Propoſition, and deliver'd Emphatically. The Lord taketh pleaſure in them that fear him, in thoſe that hope in his mercy. Where thoſe words of them that fear him, are again conſiderable under a twofold Notion.
Firſt, As a General Deſcription of the Saints and Servants of God, and ſo they are taken by way of Specification.
Secondly, As a Particular account of Gods Delight and taking pleaſure in them, and ſo they are taken by way of Reduplication.
For the firſt. Take them Specificatively, as they are a General Deſcription of God's people, which they uſually are in Scripture; And ſo the Lord takes pleaſure in them. God does very much delight in his People. That's the point which we have now before us. Thus Pſal. 149.4. The Lord taketh pleaſure in his People, he will beautifie the Meek with ſalvation. The Church is call'd Hephzibah, which ſignifies; My delight is in her, Iſa. 62.4. And the Prophet there gives the reaſon of it. Becauſe the Lord delighteth in thee, Prov. 11.20. They that are of a froward heart are an Abomination to the Lord; but ſuch as are upright in the way are his Delight.
For the better opening of this preſent Point unto us. There are divers things which are here conſiderable in the People of God, as to which the Lord himſelf may be ſaid to delight, and take pleaſure in them.
Firſt, He takes pleaſure in their Perſons, and delights in them. That which was ſaid more particularly of Daniel, in Dan. 8.23. that he was Iſh chamoudhim. A man of Deſires, or as we Translate it, greatly beloved, it may be in a ſort applyed to all the Saints, and Servants of God, they are Perſons in ſpecial Favour and Acceptance with God, and He is very much delighted in them.
Thus He is ſo far forth as they Members of his ſon Jeſus Chriſt, and by Faith incorporate into Him. Chriſt he is the Firſt Lovely, The Son of Gods Love, His Dear Son, as he is call'd, Col. 1.13. foreign And all true Believers, they are accepted and beloved in Him. He hath made us accepted in his Beloved, foreign. Eph. 1.6. This is my Beloved ſon in whom I am well pleaſed, foreign. Pleaſed not onelyonly with him, but in Him. With Him for himſelf, and with all his Members in and through Him, and for His ſake. Whiles God looks upon a Believer as clothed with the Righteouſneſs of Chriſt, and made one with him; He cannot but take pleaſure in Him, and ſo he does. Thus Chriſt expreſſes it Himſelf in His Prayer to his Father, Joh. 17.26. I have declared thy Name unto them, and will declare it, that the Love wherewith thou haſt Loved me, may be in them, and I in them. The ſame Love that God bears to Chriſt Himſelf, he does proportionally bear alſo to all thoſe that are Members of Chriſt.
This is the Difference now betwixt the children of God, and other men. As for the men of the world, and ſuch who are as yet remains in their Natural and Carnal Condition. God hath no delight in them at all, but their very Perſons are odious to Him ſo conſidered: As they take no pleaſure in God, ſo neither does he in them, Heb. 10.38. They are ſaid to be an Abomination to Him, to be abhorr'd of Him, to be ſuch as his ſoul hates, and ſuch expreſſions as theſe; My ſoul loathed them, and their ſoul abhored me, as he ſayes of the evil Shepherds, in Zech. 11.8. This is a ſad and miſerable Condition, where ever it happens to be ſo; but now on the other ſide for thoſe who are his Servants they are very acceptable unto him, and takes a great deal of delight in them: and that (as I ſaid) eſpecially from that Relation which they bear to Chriſt, who is his firſt beloved. Behold my ſervant whom I uphold, Mine Elect in whom my ſoul delighteth; It is ſpoken particularly of Chriſt, Iſa. 42.1. And the Comfort and Benefit of it does redound to all Believors by Reflection from him. And that's one Explication of God's taking pleaſure or delight in his ſervants to wit, firſt of all in their Perſons.
Secondly, As He takes pleaſure in their Perſons, ſo alſo He takes pleaſure in their Graces, and thoſe Heavenly Qualifications, which are in them. This He does eſpecially, as they are ſo many Reflexions of himſelf, and expreſſions of his own Image in them. The Graces of ſeveral Chriſtians, they are the work of the Spirit of God in them, which are therefore ſo far forth delightful to God Himſelf, as he is much pleaſed to obſerve them in them, upon that conſideration.
There are two ſpecial Denominations, which the Scripture puts upon Chriſtians, (as we ſhewed before) His Sons, and the work of his hands. And in reference to either of them does God delight in them for their Graces.
Firſt, As they are his children, who are regenerate and born again to himſelf, and ſo are as it were the Image of Himſelf, as the Son is of the Father, Partakers of his Holineſs, and partakers of the Divine Nature, as the Scripture expreſſes both unto us, in Heb. 12.10. and in 2 Pet. 1.4. God delights in them ſo.
And then Secondly, As they are his workmanſhip created by Him in Chriſt Jeſus to good works, as the Apoſtle alſo expreſſes it, Eph. 2.10. He delights in them ſo far forth likewiſe.
Thirdly, He takes pleaſure in their Prayers, and their Applications of themſelves unto Him; He takes very great Delight in theſe alſo, Job 42.8. My ſervant Job ſhall pray for you, for him will I accept. Job had Acceptance with God in Prayer, which his Friends had not. So Cornelius, Act. 10.3. Thy Prayers and thine Alms are come up for a Memorial before God. Prov. 15.8. The Sacrifice of the wicked are an Abomination to Lord, But the Prayer of the upright is his delight. Let me ſee thy Countenance, let me hear thy voice, for ſweet is thy voyce, and thy Countenance is comely, ſayes Chirſt to His Spouſe, Cant. 2.14. Thy voyce, that is, the voyce of thy Prayers. This is as ſweet and pleaſant Muſick, which ſounds in the ears of God and Chriſt.
Fourthly and laſtly. In the Services of his People, He takes pleaſure alſo in them, He Delights very much to improve them, and to make uſe of them; And what ever they do for Him, it is pleaſing, and acceptable to him.
As for wicked men God loathes all that comes from them, He does not take it kindly at their hands, but rather quarrels and findes fault with it; and excepts againſt it, as we find often in Scripture. Should I accept this from you, Mal. 1.13. And who hath required this at your hand to tread my courts, Iſa. 1.12. He takes no pleaſure in fools, as it is Eccleſ. 5.4. But for His Servants He is pleaſed to imploy them, and He is pleaſed alſo with their Imployment.
Thus we ſee how in all theſe reſpects and Conſiderations which we have now mentioned, the Lord takes pleaſure in thoſe that are his. In their Perſons, and in their Graces, and their Prayers, and all their Services. All which together make it up, that He takes pleaſure in them themſelves as is here declared.
Now for the amplifying and further illuſtrating of this preſent Point before us. This Delight which God takes in his people is conſiderable in theſe following Circumſtances. 1. As Free. 2. As Laſting. 3. As Operative and Efficacious.
Firſt of all. It is Free and Originated in Himſelf. The Reaſon why men doe Delight and take pleaſure in one another, it is for the moſt part from ſome excellency in the Object moving them, and inclining them thereunto, from ſome ſutableneſs to the Perſon delighted in, and the Perſon that does Delight in him. But in Gods delighting in His people there's no ſuch matter: It is all here of Free Grace and Favour. His taking Pleaſure, it does proceed from his Good-pleaſure; And there's no other Account which can be given of it, but His own Will, As Deut. 7.7, 8. The Lord loved you, becauſe He loved you, that is, His love it is beſt reſolved into Himſelf, as the proper cauſe and ſpring of it.
This is a very great Inlargement and Amplification of it unto us: We count it a great piece of Favour, eſpecially in Great Perſons to own Worth where they find it; and to Delight in men there where they have ſomewhat amiable and delightful in them. But to delight in any of their own accord and purely from the Goodneſs of their own nature, without any thing worthy in the Perſon, this is reckon'd a great Favour indeed, why this is the caſe of Gods Delight and pleaſure-taking in his ſervants. It is there where they have nothing to move him, or provoke him to it; at leaſt but what he himſelf firſt puts into them, They are Comely with his Comelineſs, which he hath put upon them, and from thence amiable to Him.
Secondly, This Complacency and delight which God takes in his people, it is laſting and Continuing. As for the pleaſure of men, it is very uncertain and mutable, they may delight in one at one time, and diſreliſh him again at another, as there are frequent experiences of it: But the delight which God takes in his ſervants, it is of a fixed and continued Nature, and whom he loves he loves to the end. The giſts and calling of God are without Repentance: This proceeds not onelyonly from the Ʋnchangeableneſs which is in Himſelf, but alſo from the Conſideration of that Perſon, through whom he is pleaſed with them, and does accept of them; this (as I ſhewed before) is Jeſus Chriſt the Son of his Love, foraſmuch as God's love to Beleivers, it is laid and founded in Chriſt; therefore ſo long as he delights and takes pleaſure in Chriſt, he will do ſo in them alſo, and his love can no more fail to them, then to Chriſt Himſelf in whom he loves them.
Thirdly, This Delight of God's it is Operative and Efficacious, it is ſuch as makes us to delight in God again, and ſo it is mutual and Reciprocall. Men they do ſometimes delight and take pleaſure in ſuch kind of Perſons, as do not again delight in them; but with God now it is otherwiſe, where he is pleaſed at any time to faſten his Love and Affection upon any perſon, he does cauſe him to make anſwerable returns (in ſome degree) of love unto him: We love him (ſays St. John) becauſe he firſt loved us, not only as meriting it for us, but as working it in us; and not onelyonly as the motive of our Love, but alſo as the Efficient.
Therefore from hence (by the way) may we make a diſcovery to our ſelves of Gods delight in our ſelves, namely according to this anſwerable Effect, which it hath upon our own Hearts: If ſo be he delights in us, we ſhall alſo delight in Him, and we may know the one by the other. Thoſe that ſhall ſay unto God depart from us, for we deſire not the knowledg of thy ways. Thoſe that care not to approach to God, nor to injoy any Communion with him, they may from thence very eaſily conclude that God does not delight in them; foraſmuch as this Delight it is operative and Efficacious: And thoſe are the ſeveral Amplifications of this Delight, which is here mentioned to us.
Now this point thus illuſtrated to us, it may be fruitful in ſundry Inferences and deductions which may be drawn from it, by way of Improvement and Application.
Firſt, In a way of Comfort and Conſolation to the ſervants of God, here's matter of great Incouragement to them, that God himſelf does take pleaſure in in them; and thus it is ſo in ſundry reſpects.
Firſt, In point of Honour, it is a great Dignity, and Advancement to them: We know in the affaires of the world that every one is ſo far Honourable as he is reſpected by perſons of Honour, thoſe who have men of Quality to own them, and to take delight in them, they have ſo far forth a great deal of Excellency and Renown put upon them. Now thus it is with all thoſe who are true Beleivers and members of Chriſt; they have the great God of Heaven and Earth himſelf takeing pleaſure in them, which is the higheſt Promotion of them. Since thou waſt precious in my ſight thou waſt Honourable, becauſe I have loved thee, ſays God to Iſrael in Eſay 43.4. And ſo it hold good of every Chriſtian and Beleiver whatſoever. He is ſo far forth Honourable, as he is in favour with God Himſelf, as well-pleaſed with Him.
Secondly, In point of Safety, it holds good in that reſpect likewiſe, becauſe God delights in his ſervants he will therefore protect them, every one is Chary of that wherein they take pleaſure, for the keeping and preſerving of it; and as near as he can will not ſuffer any Evil to befall it: Why thus now it is with God to his people. He that toucheth them, toucheth the Apple of their Eye, as he has expreſt it about them. Zach. 2.8. So Eſay. 27.3. Speaking of his Vineyard, that is his Church. I the Lord do keep it, I will water it every moment leaſt any hurt it; I will keep it Night and Day. Men care not what becomes of the Wilderneſs, of dry and barren Ground becauſe they have no pleaſure in that, but for their Gardens, and Orchards, and Vineyards wherein they take much delight, theſe they are carefull of the preſervation of them upon hat account: And ſo is the Lord of his Church and People in whom he delights.
Thirdly, In point of Proviſion, God takes pleaſure in them, and therefore he will take care of them, and ſee that nothing which is fitting for them may be wanting unto them. It is that which may very much ſtrengthen the Faith of Gods people in his Providence to conſider, that they are ſuch as are in ſpecial favour with God. The Lord God is a Son and ſheild, the Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly; as the Prophet David tells us in Pſal. 84.11. There's nothing which they can need or deſire but they may be ſure to have it confer'd and beſtowed upon them: What is thy Petition and it ſhall be given thee, even to the half of my Kingdom; It was the ſaying of Ahaſuerus to Queen Heſter in whom he delighted, ſhe could ask nothing but ſhe might have it. It is ſaid in Pſal. 35.27. That God takes pleaſure in the Proſperity of his Servants. Now how does he come to take pleaſure in their Proſperity, but becauſe he firſt takes pleaſure in their Perſons; while their Perſons are acceptable to Him, their Conditions are accordingly ordered and provided for by Him, and while he takes pleaſure in their Proſperity, he cannot indure to behold their Deſtruction.
This is a very Comfortable Meditation under the greateſt fears and perplexities that may be, when the Servants of God do not know what will become of them, as to ſuch and ſuch particulars; yet knowing for the General that they are in favour and acceptance with him, they may from hence conclude and be aſſured, that therefore nothing ſhall befall them amiſs or therwiſe then is convenient for them. Thus David Himſelf reaſon'd and teaches us to reaſon likewiſe. 2 Sam. 15.25.26. If I ſhall find favour in the Eyes of the Lord, he will then bring me back again and ſhow me his Ark and his Habitation: But if he ſhall ſay I have no delight in thu, behold here am I, let him do to me, as ſeemoth good unto Him. Thus we ſhould learn to reſolve, and to determine in ſuch Caſes as theſe are, that ſo far forth as we are delightful to God, and as he takes any pleaſure in us, we cannot Miſcarry. The Lord taketh pleaſure in his people, and he beautifieth the Meek with Salvation, they are both joyned together. Pſal. 149.4.
But here it may be ſeaſonably demanded and inquired into by us, how far forth this may be known and diſcovered to us; that we are ſuch indeed in whom the Lord does take pleaſure. I anſwer briefly thus.
Firſt by his Communion with us; thoſe that delight in any perſons they never care to be out of their Company, nor to have them out of their ſight, they love to be Continually in preſence and ſociety with them: Now according to this Character may we judge of Gods delight in our ſelves, when as namely, he draws nearer unto us by the Gracious motions and influences of his Spirit: There are ſweet and Heavenly intercourſes betwixt God and that Soul which he delights in; when men ſhall paſs from day to day and have no converſe at all with God by his Spirit, but ſhall carry Himſelf as a Stranger to them, and be averſe from them; it is a ſign that he hath no delight in them, but delight it is ſtill followed with Society, and Communion as belonging thereunto.
Secondly, By his Imployment of us, thoſe that men take any delight in, they will make uſe of them upon all occaſions, and do take pleaſure in ſetting them on work, but now when God ſhall lay men aſide, as uſeleſs and unprofitable perſons, they are as ſo many Veſſels wherein is no pleaſure, as the Scripture expreſſes it ſo far forth as God delights to imploy us, ſo far forth does he delight in us. Hide not thy face far from me, put not away thy Servant in Anger, they both go together. Pſal. 27.9.
Thirdly, By his kindneſs to us, and the things which he does for us; his delight in us is diſcovered by that; eſpecially according to the Nature and Quality of them: Thoſe that God delights in, he delights to do good to their Souls, and their inward man; to mortify their Luſts, to ſubdue their Corruptions, to preſerve them from Temptations. He that pleaſeth God ſhall not be taken in ſuch ſnares, whereas others ſhall be taken in them, and by them: So far as God favours a man, he will keep him from great Miſcarriages, and from an allowance and indulgence of Leſs. And that's the firſt uſe of this point in a way of Conſolation.
The Second may be in a way of Conviction, to perſwade us more and more of this Truth; for although this be ſo indeed, as has been now ſhewn and declared unto us, yet it is that which the Servants of God do not always ſo readily Beleive, and entertain in their minds: There is a baſe and ſecret Jealouſy, which is apt oftentimes to ariſe in the people of God, ſo as to think and ſuſpect as if God took not that pleaſure in them, which indeed he does! And therefore there can never be too much ſaid to perſwade them of this point now before us.
The Ground of this Suſpition in them does for the moſt part proceed from his outward Carriage and Diſpenſations to them, they cannot think that God delights in them, ſo long as he Corrects and Chaſtiſes them, but do from hence conclude rather that he hates them. This was the miſtake of Gideon. Judg. 6.12.13. When the Angel of the Lord came to him with this ſalutation, The Lord is with thee, thou mighty man of valour. Then Gideon ſaid unto him. Oh my Lord, If the Lord be with us, why then is all this befallen us. He could not think that Gods preſence and his Corrections could conſiſt together, when as they were ſuch as were very well Conſiſtant: Becauſe whom he loveth he Chaſteneth &c. And ſo it is alſo in the Miſconceit of Sion. Eſay. 49.14. When it was ſaid in the verſe before, that God had Comforted his people, and would have Mercy upon his Afflicted; but Sion ſaid The Lord hath forſaken me, and my Lord hath forgotten me. This is that which the deareſt Servants of God are ſubject to, and therefore they have need to be well-ſetled, and confirmed in ſuch Truths as theſe are; and to conſider them, and rule them in their thoughts, which howſoever perhaps at other times they may think they are ſufficiently perſwaded of, yet in times of trouble, and outward Calamity they are very ready to call into queſtion.
Thirdly, It ſerves in a way of Exhortation, and Excitement, and that to a double purpoſe and intent.
Firſt, To teach the ſervants of God by way of gratitude, and thankful returns to delight in Him.
Secondly, To teach them likewiſe by way of Conformity and Imitation to take pleaſure and to delight in one unother.
Firſt, I ſay by way of Thankfulneſs to delight in Him. Delight thy ſelf in the Lord. It is the Counſell which the Scripture gives us, and heres a very good Argument and Reaſon for it, becauſe he delights in us. We ſhould ſolace our ſelves in God, and take pleaſure in Communion with him; this we do when we are careful to obſerve him, and to yeild Obedience to him: When we delight to do his will, and his Law is as it were written in our Hearts, then indeed do we delight in Him; when his Statues are our delight, and his Sabboths are our delight, and his Ordinances are our delight, then is he our delight Himſelf; thoſe that truly delights in God, they delight in every thing that ſavors of Him, and that belongs unto Him. When men ſhall pretend to take pleaſure in God, and yet ſhall think much of doing him ſervice; when they ſhall ſnuff with them in Malachy, and cry what a Wearineſs it is to us &c. When his Commandements ſhall be grievous to them, and they ſhall think it to be the greateſt Torment to be exerciſed and imployed about them: This ſhewes that they have little true Delight or pleaſure in God Himſelf.
Secondly, This teaches us alſo to delight in Gods people our ſelves, in Imitation of Him; ſhall the Lord take pleaſure in his ſervants, and ſhall not they take pleaſure in one another? How unſutable, and unagreeable is this, we ſhould learn from this Obſervation to take ſpecial Contentment in thoſe that are dear to God, thoſe that are his Delight, they ſhould be our delight alſo, and we ſhould make very much of them, this was that which the Prophet David profeſſes concerning Himſelf. Pſal. 16.2.3. O my Soul thou haſt ſaid unto the Lord, thou art my Lord, my goodneſs extendeth not unto thee, but unto the Saints that are on Earth, and unto the Excellent in whom is all my Delight. David's Delight was in thoſe that were Good, and that excelled in Virtue and Piety; he was a Companion of thoſe that feared God, and he delighted much in the Communion of Saints, becauſe they were ſuch as God delighted in and took pleaſure Himſelf. And ſo it ſhould be with all of us. What may we think of thoſe that are never worſe then in ſuch Company as this, who are Deſpiſers of thoſe that are good, as the Scripture complains, and hates the graciouſneſs of thoſe that fear the Lord; how far are they from being like unto God Himſelf, who is here ſaid to take pleaſure in them: Certainly this is a very ill Note and Character in them; men are much according to their Delight and Relliſh whether of Perſons or things.
Laſtly, Seeing God does take pleaſure in his Servants, therefore let us take heed of doing any thing which may be hurtfull or pernicious to them: It is a dangerous buſineſs to wrong the favorite of a Prince, becauſe he is one in whom he delights: And ſo it is alſo to wrong the friends of God, and the Favorites of Heaven, it is ſuch as he will not put up where we are any way guilty of it. Love it is a Revengeful Affection upon any thing which ſtands in it's way, and which goes croſs unto it; and ſo it is here with God in this particular, becauſe he takes ſuch ſpecial pleaſure and delight in his people, therefore will he be avenged on all thoſe that are Adverſaries and Enemies againſt them, and that attempt any thing upon them. And ſo much may be ſpoken of this Paſſage, as it may be taken Specificative, as thoſe that fear him, and that hope in his Mercy are general Deſcriptions of his People, and ſo his taking pleaſure in them, an Expreſſion of his Delight in them at large.
Now further Secondly, They may be taken Reduplicative, as ſhewing upon what account eſpecially God does indeed delight in them; Namely as to the exerciſe of thoſe two eminent Graces in them which are Fear and Hope: God takes pleaſure in all his people, who are commonly expreſt and known by thoſe Graces, but he does delight in them more eſpecially according to the exerciſe of theſe Graces: Look how far forth any Chriſtians do reverence God and ſtand in aw of Him, and look how far again any of them do waite and depend upon Him, ſo far forth does he Himſelf take pleaſure and delight in them: This is that which is here Conſiderable of us.
For the better handling of them, wee'l take them aſunder, and look upon them diſtinctly; And Firſt here, to ſpeak of Gods Fear. The Lord takes pleaſure in them that fear him, that is, not onelyonly which for the General are his Children, (as that is uſually a Diſcription of them in Scripture) but which do expreſs a ſpecial awfulneſs and regard of him, and fearfulneſs and tenderneſs of offending him, he delights in thoſe of all others. Thus Eſay. 66.2. To this man will I look (ſaith the Lord) even to him that is poor and of a Contrite Spirit, and that trim. bleth at my word. Happy is the man that fearth alway, but he that hardneth his heart ſhall fall into miſchief. Prov. 28.14. Still this fear is commended as very deſirable.
The reaſon of it is this, becauſe it is that which has a very great Influence upon the Life and Converſation, for the regulating and ordering of that, look how far forth any fear God, ſo far forth will they approve themſelves to him, and do thoſe things which are pleaſing in his ſight. Fear, it is the Awband of the Soul, which reſtrains it, and keeps it in good order, and preſerves it from Miſcarriage: And again, it is the Spur of the Soul, which quickens it, and excites it, and provokes it to the doing of Good, ſo much fear of God, ſo much Innocency and Ʋprightneſs. And this is that which makes God ſo to love it, and to take pleaſure in it, and in thoſe who are the Subjects of it.
Therefore it ſhould teach us eſpecially to nouriſh and cheriſh this in our hearts all that may be. We ſhould be in the fear of the Lord all the day long, as Solomon exhorts us. Prov. 23.17. Thoſe that caſt of this once, they caſt of all kind of Goodneſs with it, and the true reaſon why any do ſo tranſgreſs, is from the want and defect of it. Pſal. 36.1, 2. The Tranſgreſſion of the wicked ſaith within my Heart, that there is no fear of God before his eyes: For he flattereth himſelf in his own Eyes, untill his Iniquities be found to be hateful. Whereas on the otherſide whereſoever this is, it does ſtill diſpoſe a man to that which is his Duty. Therefore Joſeph when he would ſatisfy his Brethren concerning that wherein they ſuſpected him, as if he intended ſome miſcheif unto them, he gives them no other anſwer then this, I fear God in Gen. 42.18. As who ſhould ſay whilſt he did ſo, there was no likely hood he ſhould do any thing which was unworthy; ſo long as he feared God, there was no cauſe why they ſhould fear him, for this fear of God would reſtrain Him. And that's the firſt Grace here ſpoken of them as the Grace of Gods Acceptance, the Grace of Fear.
The ſecond is the Grace of Hope, or Faith, of thoſe that hope in his mercy. As the Lord takes pleaſure in the former, ſo in this likewiſe. He delights in his Servants more eſpecially, as they give greater Teſtimonies of their Faith and Dependance upon him. The more that any cleave unto Him, the more doth he take care of them, and pleaſure in them? Thus Pſal. 33.18. Behold the eye of the Lord is upon them that fear him, upon them that hope in his mercy; where we have both expreſſions of the Text joyn'd together, and both to one and the ſame purpoſe, as to Gods delight in ſuch perſons.
That which we are now ſpeaking to, is the latter of them, That ſpecial reſpect which God bears to ſuch perſons as do by Faith caſt themſelves upon him, and leave themſelves to Him. They are ſuch as he is exceedingly pleaſed withal, and does prize and eſteem above any other.
The Reaſon of it is this, becauſe they are ſuch as doe moſ advance Him of any beſides. Faith it gives glory to God. And therefore will he incourage thoſe who do abound in it, and who are moſt in the reall practiſe and exerciſe of it. They are ſuch as honour him in his Truth, in his Power, and in his Mercy, which is the Prime of all. And thoſe that honour Him, He will Honour.
Therefore let this teach us, ſtill to Act it, and to draw it forth, as much as we are able, let us not caſt away our Confidence, which hath ſo great recompence of Reward, as we ſee that it hath; let us nouriſh and cheriſh this Heavenly Hope in us, as much as we can, which will carry us above all dejections and diſcouragements whatſoever. Let us reſolve and cry out with the Pſalmiſt, why art thou caſt down oh my ſoul? and why art thou diſquieted within me? Hope thou in God. And ſo I have done with the Text in the firſt Acception of it, as it may be taken Abſolutely, and Emphatically, and in the ſimple Propoſition, as expreſſing Gods real Delight in ſuch and ſuch Perſons.
The ſecond is by taking it Comparatively, and in Oppoſition to other Perſons or Things; And this, as it refers to the verſe immediately going before. There we find it expreſt thus. He delighteth not in the ſtrength of the horſe, He taketh not pleaſure in the legs of a man. And then it follows preſently in this verſe. The Lord taketh pleaſure in them that fear him, and that hope in his Mercy. The ſcope and meaning whereof is this, That God does not ſo much ſtand upon or accept of Humane, and Natural means, ſo as to aſſiſt, and cooperate with them for his Churches Deliverance; as He does delight rather to aſſiſt the Faith and Prayer of his Servants, when they are void of all External Incouragements.
An humble ſtanding in awe of God, and a faithfull Dependance upon him, and an Importunate ſeeking to Him, it is a great deal more effectual to Deliverance, then all earthly or Humane Aſſiſtance. This is the Drift of this Paſſage and Expreſſion, which we have here before us; And it is the ſame with that in the Scripture above mention'd, which comes to one and the ſame effect, Pſal. 33.16, 17, 18. There's no King ſaved by the Multitude of an hoſt. A mighty man is not delivered by his much ſtrength. An horſe is a vain thing for ſafety …ither ſhall he deliver any by his great ſtrength. Behold the eye of the Lord is upon them that fear him, upon them that hope in his Mercy; where the Oppoſition is ſtill made betwixt carnal means and ſpiritual, and the latter advanced above the former. Reliance upon God is a great deal ſurer then reliance upon Men.
It is is uſual and frequent with the Scripture to put the greateſt Diſparagement upon thoſe Creatures, which men are apt themſelves moſt to truſt in, and to advance and cry up above all other. And thus it does here in theſe Texts, which we have now before us. An horſe, if it be conſidered ſimply in it ſelf, it is a very uſeful and profitable Creature, and eſpecially in the Battel, which it is in a ſpecial manner fitted and prepared for; but yet without Gods concurrence with it, and aſſiſtance of it, it is of no force or efficacy at all, Prov. 21.31. The horſe is prepared againſt the day of battel, but ſafety, or victory is of the Lord. And here, He takes no delight in the ſtrength of an horſe. In which expreſſion by a Synecdochical ſpeech, is ſignified the inſufficiency of all Humane Refuges whatſoever; and the efficacy, and prevailing, and ſufficency of Faith it ſelf before them. Wiſdom (ſayes the Preacher) it is better then ſtrength, Eccl. 9.16. And again Wiſdom it is better then weapons of war, Eccl. 9.18. And in both, he means Spiritual wiſdom eſpecially, which is the wiſdom that is from above; This is better then all the ſtrength in the world, and is able both to ſtand out againſt it, and to prevail over it.
We ſhall find this to be verified and made good by Divers Inſtances and Examples in Scripture, where the Saints and Servants of God by the ſtrength and Power of Faith and Prayer, have been able to do more then all their enemies, by all their Carnal and External Advantages whatſoever. Thus it was with the Iraelites, when they were purſued by Pharaoh and the Egyptians. They had a great deal of outward ſtrengh and advantage againſt them, of Horſes and Chariots, and the like. But what did theſe come to in the Concluſion, and in regard of the Event. See in Exod. 15.21. Sing unto the Lord, for he hath triumphed gloriouſly. The horſe and his Rider hath he thrown into the Sea. According to that again in another place, in Iſa. 21.3. Now the Egyptians are men and not God, and their Horſes fleſh and not ſpirit, when the Lord ſhall ſtretch out his hand, both he that helpeth ſhall fall, and he that is holpen ſhall fall down, and they ſhall all fall together. There's no ſtrength againſt the ſtrength of Iſrael.
So we may ſee it in Jabin and Siſera. Who had Nine hundred Chariots of Iron with which they came againſt Iſrael! but the Lord diſcomfited them, and all their Hoſte with the Edge of the Sword before Barak. Judg. 4.15.16. And it is ſaid there was not a man of them left.
So the Horſes and Chariots which the King of Syria ſent againſt Eliſha. 2 Kings 6.14. We know what they came to in Concluſion, and how little they preailed againſt Him: The Faith of the Prophet it procured a greater ſtrength then that which was oppoſite unto Him. The Mountain being full of Horſes and Chariots of Fire round about Eliſha.
So likewiſe Hezekiah in the caſe of Senacheribs invading Him, he ſpake Comfortably to his Souldiers about him, ſaying be ſtrong and Courageous, be not afraid nor diſmayed for the King of Aſſyria, nor for all the Multitude that is with him, for there be more with us then with him: With him is an Arm of Fleſh, but with us is the Lord our God, to help us and to fight our Battels. 2 Chro. 32.7. Thus has the Lord ſtill had more delight in thoſe that have feared Him, and that have hoped in his Mercy, then he has had in all Humane Helps, and Refuges, and Advantages whatſoever.
And there's a threefold Account which may be given hereof unto us.
Firſt, For the greater Confuſion and Aſtoniſhment of thoſe who are his Enemies: There's nothing which God does more delight in, then to Cruſh the pride of man, and to fruſtrate him of his Carnal Expectations; now becauſe that men do commonly truſt and rely upon ſuch things as theſe. Horſes and men and the like: The ſtrength of the one and the legs of the other as it is here expreſt, therefore does the Lord ſo much the rather and of purpoſe defeat and diſappoint them, and in that wherein they deal proudly does chuſe to be above them. Pride, and Preſumption, and ſelf Confidence, and earnal Relyance is a thing ſo hateful and odious to God, whereſoever he fins it, that he will ſuffer or indure it. But will chuſe the weak things of the world to confound the ſtrong. 1 Cor. 1.27. He will make men to renounce all their Confidence in the Arm of fleſh, as the Church there ſeems to do in Hoſea 14.3. Aſhur ſhall not ſave us, we will not ride upon Horſes, neither will we ſay any more to the work of our hands ye are our God, for in thee, the Fatherleſs find Mercy.
Secondly, As for the Confuſion of his Enemies, ſo alſo the Incouragement of his own Servants, that more readily cloſe with him, and with greater chearfulneſs commit themſelves to Him in the greateſt ſtraits and exigences that may be; that they may have ſomewhat to bottom upon, even then when all outward helps fail them, and give them the ſlip; for this reaſon will God the rather own them in ſuch caſes as theſe are; when they are armed with Faith, and Patience, and Hope, and ſuch Graces as theſe, the Principle and Spiritual Armour of God, rather then when accommodated with all other meanes beſides.
Thirdly, For the greater Advancement of his own Honour and Gloy; There is nothing which God does more delight in or indeed has cauſe to delight in, then the magnifying and advancing of Himſelf, now this he does in nothing more, then in owning of the Neceſſities of his People who fly unto him by Prayer, and depend upon him by Faith; and that eſpecially when they are ſhut of all other Helps and means beſides: His power is moſt ſeen in their weakneſs, and his ſtrength in their Infirmities, and his Aſſiſtance in their want and deprivation of all other Advantages. And therefore becauſe it is ſo, does he delight to put it forth and evert it; yea and ſometimes refuſes the Addition of outward Helps unto them, as we ſee it was with Gideon as to the Midianites: The Lord ſaid unto him, the people that are with thee are too many to give into their hands, leaſt Iſrael Vaunt themſelves againſt me ſaying mine own hand hath ſaved me. Judg. 7. verſ. 2.
The Conſideration of this Point may be thus far improved.
Firſt, As a word of Direction and Councel to the Servants of God, to teach them what Eſpecially to look after, and to fortify in themſelves; and that is ſuch Graces as theſe are, which are here mentioned in the Text. Theſe are the Churches beſt Weapons and Preparations which ſhe can make to her ſelf, and which will ſtand here more inſtead then all others beſides, as is here intimated to us: It is not ſo much how far ſhe is provided in other reſpects and Conſiderations, as how far in this. Theſe are of uſe againſt Temporal Enemies; and theſe are of uſe alſo againſt Spiritual, for which reaſon there is cauſe that we ſhould get them and take them to our ſelves Put on the whole Armour of God, that ye may be able to ſtand againſt the Wyles of the Devil, for we wreſtle not againſt Fleſh and Blood (onelyonly) but againſt Principalities, againſt Powers, againſt the Rulers of the Darkneſs of this world, againſt Spiritual Wickedneſs in high places, in Epheſ. 6.10.11. And again in verſ. 13. of the ſame Chap. Take unto you the whole armour of God, that ye may be able to withſtand in the Evil day, and having done all to ſtand. Theſe are armes which are liked and approved of by God himſelf, who has the approaching and accepting of them, he delights not ſo much in the others, as is ſignified in the foregoing Scripture, but theſe are ſuch wherein he takes pleaſure, and in them that wear them.
Secondly, Here's a word of Conſolation to the Church in her greateſt Diſtreſſes, which ſometime ſhe may fall into, and under the ſnares and Inſultations of her Enemies, who are apt ſometimes to judg of her, according to outward Supplies; and either to eſteem of her, or to deſpiſe her as ſhe abounds or is defective in theſe, but let her ſee here what is her greateſt and cheifeſt ſecurity, and that which muſt be moſt of uſe unto her in the Evil Day, where man deſpiſes, God has there in greateſt regard, and takes cheifeſt pleaſure in her.
Thirdly, (Which is the General Scope and Drift of the whole Pſalm, and ſo of this part of it amongſt the reſt,) here is that which ſhould inlarge our hearts in Praiſe and Thanksgiving to God for his Providence and care over his Church, as it is here expreſt unto us. Praiſe ye the Lord, for it is good to ſing praiſes to our God, for it is pleaſant and …ſe is comely. As it is ſo in other regards, ſo for this alſo which is here mentioned before us. That takes pleaſure in thoſe that fear him, and in thoſe that hope in his Mercy. This is brought in here in the Text, not onelyonly as a matter of Information, but likewiſe of Celebration; not onelyonly as that which is to be be known, but alſo acknowledged.
There are three things here propounded at once which are matter of due acknowledgment to us.
Firſt, That there is Mercy for us.
Secondly, That there is occaſion given us of hoping in this Mercy.
And Thirdly, That our hope in it is ſo pleaſing and acceptable to God himſelf.
Firſt, That there is Mercy for us, and that God is a God of Mercy and Compaſſion; he is to be praiſed and acknowledged for this, that God deals not with us in a way of Rigor and ſtrict Juſtice, but in a way of Mercy and Love: It is matter of juſt Acknowledgment, the Scripture and the Pſalmiſt eſpecially is full of it's praiſes of God for them.
Secondly, That there is adminiſtred to us occaſion of hoping in this Mercy, and that we are inabled ſo to do, it is that which every one cannot do, even there where there is Mercy fitted, and prepared and provided for him; go praiſe God for that.
Thirdly, That God accepts of this Hope from us, and is ſo well pleaſed with it in us, we have cauſe to praiſe him likewiſe for this, to ſay the Lord be magnified as who rejoyces in the Proſperity, ſo takes pleaſure in the Graces of his Servants and that even at ſuch times as he neglects the great thins of the World, and in a ſort deſpiſes them. That the Bones of the mighty are oftentimes broken, while they that ſtumbled are girt with ſtrength, as Hannah in her Song expreſſes it. 1 Samuel 2.4.
And ſo I have done with theſe words as in their abſolute Conſideration, ſo in their Comparative, and ſo with the whole Text it ſelf. The Lord taketh pleaſure in them that fear him, in thoſe that hope in his Mercy.