Sermons on Psalm 119, Sermons · Sermon 173
SERMON CLXXIII.
PSALM CXIX. VER. 155.
Salvation is far from the wicked, for they seek not thy statutes.
DAvid had begged his own Deliverance as one of Gods Servants or Clients, in the former Verse; now he illustrateth his Petition, by shewing the opposite state of the Wicked; they could not with such Confidence go to God, or put in such a Plea for Deliverance: Salvation is far from the wicked. Some read it Prayer-wise, Let Salvation be far from the Wicked; for in the Original the Verb is understood, and it is only there, Salvation far from the Wicked; but most Translations read it better, Proposition-wise. For as the Man of God comforts himself in his own Interest and Hopes, so also in this, that God would not take part with the wicked Enemies against him, who had no interest at all in his Salvation and protecting Providence, and therefore would keep him from their rage.
In the Words,
I. An Assertion.
II. The Reason of it.
I. In the Assertion we have the miserable condition of Wicked Men, Salvation is far from them.
II. In the Reason we have the evil Disposition of Wicked Men, they seek not thy Law: which will give us the true Notion and Description of them who are wicked Men: Such as seek not Gods Statutes, busie not themselves about Religion, study not to please God.
In the Words two Propositions.
Doctrine. I. That Salvation is far from the Wicked.
Doctrine. II. They are wicked who keep not Gods Statutes.
Doct. I. That Salvation is far from the the Wicked. Salvation is of two sorts, Temporal and Eternal; the Proposition is true in both senses: they are far from Salvation, and Salvation is far from them. To be far from Salvation is to be in a dangerous Case, as to be far from Light, is to be in extream Darkness: To be far from Gods Law, ver. 150. is to be extreamly Wicked: To be far from Oppression, Psal. 54. 14. is to be in a most safe Condition. So that the point is,
That the Wicked are in a very dangerous case, both as to their Temporal and Eternal Estate.
First, Temporal Salvation is far from them, and they are in a dangerous Condition as to their outward happiness. This seemeth to be the harder part, and to have most of Paradox in it, but this will appear to you, if you consider,
1. That all these outward things are at Gods disposal, to give and take according to his own pleasure; Iob 1. 21. The Lord gave, and the Lord hath taken away; not the Sabeans and the Chaldeans. 1 Sam. 2. 7. The Lord maketh poor, and maketh rich; he bringeth low, and lifteth up. He that cast the World into Hills and Valleys, disposeth of the several Conditions of Men, that some shall be high, and some low; some exalted, some dejected: all things that fall out in the World are not left to the Dominion of Fortune, or blind Chance, but governed by the wise Providence of God. Their good is not in their hands. Iob 21. 16.
2. That it belongeth to God, as the Judge of the world, to see, ut malis, male sit; & bonis, bene. Gen. 18. 25. That be far from thee, to do after this manner, to stay the righteous with the wicked; and that the righteous should be as the wicked, that be far from thee: shall not the judge of all the World do right? Rom. 3. 5. For if our unrighteousness commend the righteousness of God, what shall we say, is God unrighteous that taketh vengeance? (I speak as a man) God forbid, for then how shall God judge the World? Iob. 34. 17. Shall even he that hateth Right govern? and wilt thou condemn him that is most just? Iob. 34. 11. For the work of a man shall he render unto him, and cause every man to find according to his ways. He is not indifferent to good and evil, and alike affected to the Godly and the Wicked: but hateth the one, and loveth the other: he hateth the wicked, Psal. 5. 5. Thou hatest all the workers of iniquity; and on the other part, he loveth the good and the holy: Psal. 35. 27. He hath pleasure in the prosperity of his servants; it is his delight to see them happy and flourishing: This different respect is often spoken of in Scripture, Psal. 31. 23. The Lord preserveth the faithful, and plentifully rewardeth the proud doer: That he will uphold and maintain those that are faithful to him, and avenge himself upon the Pride and Oppression of the Wicked: though all the World be against the Godly, God will preserve them, and ruine the Wicked, though all the World should let them alone. So 1 Pet. 3. 12. For the eyes of the Lord are over the Righteous, and his ears are open unto their prayers; but the face of the Lord is against them that do evil. There is a watchful eye of God over the righteous, to supply their wants, to direct them in their ways, to uphold them against dangers, to comfort them in their Griefs, to deliver them out of all their Troubles. God hath an eye to take notice of their Condition, and an ear to hear their Prayers: but his face is set to pursue the Wicked to their Ruine: so that this is enough to assure us that Holiness is the way to live Blessedly, even in this Life, where Misery most aboundeth, because this is a part of the care that belongeth to the Judge of the World.
3. Besides his general Justice as the Ruler and Judge of the World, and the Condecency that is in such a dispensation to the rectitude of Gods Nature; there is his Covenant declared in his Word, wherein he promiseth temporal happiness to the Godly, and threatneth Misery and Punishment to the Wicked; and God ever stood upon the Truth of his Word, to make it good, in the eyes of the World: therefore it will be with men, as their condition is set forth in the Word of God. A Promise there is as good as Accomplishment, and a Threatning as sure as Performance; and therefore accordingly as the Word saith of them, so is Salvation far or near from them. Now search all the Word of God, and see if it speak any thing of hope and comfort to the Wicked, or them that make a trade of provoking God; nay, they are well enough aware of that, and therefore will not come to the light, care not to busie themselves in the Scriptures; for they say of them, as Ahab of Micaiah, he prophesieth nothing but evil to me; and justly enough, for they can see nothing there, but their own doom: if they are evil, it can speak nothing but evil. Isaiah 3. 10, 11. Say ye unto the righteous, it shall be well with them; for they shall eat of the fruit of their doings. Wo unto the wicked, it shall be ill with them, for the reward of his hands shall be given to him. This is the Tenour of the whole Word of God; so Eccl. 8. 12, 13. Though a sinner do evil a hundred times, and his days be prolonged; yet surely I know that it shall be well with them that fear God, which fear before him. But it shall not be well with the wicked, neither shall he prolong his days which are as a shadow, because he feareth not before God. It is a certain Truth, it is a certain evident Truth, for it is judicium certi axiomatis. I do know and confidently affirm, that it shall be well with them that Fear God; but it shall not be well with the Wicked, that is, it shall be very ill with them.
But here cometh in the great Objection of sense, How can these things be so? We see the contrary, that all things come alike to all; Eccl. 9. 1, 2. The righteous, and the wise, and their works, are in the hand of God; no man knoweth either love or hatred by all that is before them: all things come alike to all, there is one event to the righteous, and to the wicked; to the good, and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that seareth an oath. That those outward things are given indifferently to good and bad, and the wicked are as free from Temporal Punishment as others, and enjoy all prosperity in this World, even sometimes to the envy and offence of Gods Children, and the hardening of their own hearts; and which is more, that often it happeneth to the Just according to the work of the Wicked, Eccl. 8. 14. and to the Wicked according to the work of the Righteous; that is, Evil to good Men, and Good to evil Men: as to outward things, the advantage is usually on the side of the worst.
Answ. 1. By Concession, we must grant what is to be granted, that Temporal things not being absolutely Good or Evil, the Lord taketh a liberty in the Dispensation of them: the Eternal Promises and Threatnings being of things absolutely Good and Ill, are therefore Absolute and Peremptory; none that live Godly can fail of the Eternal Promises, none that goeth on still in his Trespasses can escape the Eternal Threatnings: but the temporal Promises and Threatnings being of things not simply Good and Evil, are not so absolutely fixed, but God will take a liberty sometimes to cross his hands, out of his general Indulgence to give Prosperity to the Wicked, and out of his Fatherly Wisdom to Chasten the Godly; and so all things come alike to all. Is Abraham Rich? So is Nabal; yea, so the Godly may be Afflicted, when the Wicked Triumph; as Lazarus pined with want, when Dives fared deliciously every day; and Ierusalem was in an heap of Ashes, when Babylon flourished.
2. By Correction; the wicked have no right by Promise or Covenant, and so Salvation is far from them: for this Promise or Covenant-right inferreth two things, 1. A Sanctified injoyment. 2. A more sure Tenure.
1. A Sanctified Injoyment, they that have Salvation by Promise, they have it as an effect of Gods special Love; and so have it as a Mercy, not as a Judgment: but without this, they have it only by Gods general Indulgence, and so it may be a snare; Psal. 69. 22. Let their table become a snare before them, and that which should have been for their welfare, let it become a Trap, and promote their Ruine, not only Eternal, but Temporal; if they be not by these common Mercies brought to Repentance, the greater shall their Condemnation be, and their downfal the more speedy. For while they let loose the Rains, and run headlong into all Sin, God is the more provoked against them, and his Anger that was a little delayed and put off, is the more severely executed. It is a blessed thing to have Salvation by Covenant; Rom. 8. 28. All things shall work together for good, to them that love God, to them that are the called according to his purpose. When we are sanctified to God, (saith Baxter) all things are sanctified to us; to serve us for God, and to help us to him.
2. Our Tenure is more sure, and we can with more Confidence wait upon God for it; in this sense Salvation is far from the Wicked, because they cannot lay Claim to Gods favourable Providence, or look for the continuance of it with any Confidence; because they have no Right, no Promise to build upon; the Word of God speaketh no good to them, whatever God may do out of his general Indulgence. Iam. 1. 7. Let not that man think he shall receive any thing of the Lord. Now the Misery of this appeareth by considering wicked Men, either as in Prosperity, or Adversity.
(1.) If they be still at ease for the present, yet they are not upon sure Terms, because they know not how soon God may break in upon them and theirs; Iob 5. 3, 4. I have seen the foolish taking root, but suddenly I cursed his habitation; his Children are far from safety (the Notion of the Text,) and are crushed in the gate, and there is none to deliver them: in the eye of the Godly they are far from Salvation: I judg'd him unhappy for all his Wealth, foretold his suddain destruction, which God would speedily bring on him and his; I read his Doom. So Iob 8. 10, 11, 12, 13. Can the rush grow without mire? can the flag grow without water? whilst it is yet in its greenness and not cut down, it withereth before any other herb; so are the paths of all that forget God, and the Hypocrites hope shall perish. A wicked Man cannot lift up his head above others for want of Gods favour to uphold him, as the Rush or Flag cannot grow without mire or water: the Prosperity of wicked Men, when it is most green and flourishing, yet wants its sustenance, which is Gods Blessing. This is the condition of wicked Men in the opinion of the good. But what is it in his own opinion? Take him in his serious and sober Moods, he always liveth Miserably and expecting a Change, as knowing that God oweth him an ill turn, Iob 15. 21. A dreadful sound is in his ear, in his prosperity the destroyer shall come upon him. He trembleth secretly as if danger were alwayes near, therefore cruel and mischievous against whom they fear, that shut the door against their own danger; for every thing that is fearful, will be cruel.
(2.) If he fall into Adversity; in their Troubles they have not a God to go unto, nor Promises to build upon, therefore it is said, Prov. 15. 29. The Lord is far from the wicked; but he heareth the prayer of the Righteous. Gods Children have ready access to a sure Friend, and are assured of welcome and audience when they come; but they are at their Wits end, know not which way to turn; Iob 15. 22. He believeth not that he shall return out of darkness; and he is waited for of the sword: that is, full of Terrors of Conscience, and distracting disturbing Fears; hath no hope to be delivered, but lives as if he had a sword hanging over his head.
Use. I. To shew us the Reason why the people of God, when they grow wicked, are often disappointed in that Salvation which they expect. Isa. 59. 11. We look for judgment, but there is none; for Salvation, but it is far from us: Why? because they had exceedingly sinned against God, and scandalized their profession: there was an horrible depravation of the People of God in those times, and therefore all their Prayers, and Fasts, and Seekings of God, could not prevail for a Deliverance.
Use. II. Comfort in a good Cause, wherein the Godly are opposed by the Wicked: there is a double Comfort.
1. Because the Prosperity, Power, and Pride of the Wicked is not to be regarded; for though they flourish for a while, and all things flow in upon them according to hearts desire: yet Salvation is far from them. God is ingaged both for the rectitude of his Nature, the quality of his Office, as Judge of the World, and the tenour of his Covenant, to employ his Power and Terror for their Ruin: and though he may for a while spare them, and they take occasion from this indulgence to do more and more wickedly, yet you should not be dismayed, if you see them ingaged in wayes or courses that are naught and wicked; you may say, I know they cannot prosper in them; when they are lifted up in the prosperity of their Affairs, you should lift uy you hearts by Faith, see a worm at the root of their happiness: foreign, &c.
2. Because by the Rule of Contraries, if Salvation be far from the Wicked that seek not Gods Statutes, then Deliverance is near to the Godly that fear God and desire to be faithful with him, how hard soever their Condition seemeth to be for the present. Psal. 85. 9. Surely his salvation is nigh unto them that fear him. You should be confident of it, they that please God cannot be always Miserable; it is nearer than we think of, or can see for the present: there is a [surely] or a note of averment put upon it. It is better be with the Godly in Adversity, then with the wicked in Prosperity; when they are men appointed as sheep for the slaughter, yet there is a way of Ransom and Escape: but the Wicked at their best are in the appointment of God, as the stalled Oxe, or as Swine fatted for Destruction; when fattest, then nearest to Destruction and Slaughter.
Secondly, As to Eternal Salvation, so they are in a dangerous Case.
1. The Phrase here used by the Psalmist, seemeth to be used to obviate their vain Conceit: they think they shall do well enough, and have as much to shew for Heaven as the best; it is near in their Conceit, but far indeed: 1 Cor 6. 9. Be not deceived, know ye not that the unrighteous shall not inherit the Kingdom of God? Thoughts of impunity are natural to us; those that are in the ready way to Hell, are apt to think they shall get Heaven at last; as if God would turn Day into Night: but alas! it is an eternal Truth, Salvation is far from the wicked.
2. There is somewhat of a Meiosis in the expression, less being said than is intended; the Man of God saith that Salvation is far, but he implyeth that Damnation is near: certainly the one it doth imply the other. Hab. 6. 8. The ground that beareth bryars and thorns, is foreign, nigh unto cursing. They are upon the borders of Hell, and ready to drop into those Eternal Flames, which shall consume Gods Adversaries.
3. Once again; The longer they continue Wicked, the further off is their Salvation every day; farther off from Heaven, and nearer to Hell. A Godly Man the more progress he maketh in Vertue, the nearer he is to his Salvation; Rom. 13. 11. Now is your Salvation nearer, then when ye first believed. Not only nearer in point of time, but nearer in the preparation of their hearts; not because older, but because better: and so by consequence, wicked men go farther and farther off, and therefore they are said to treasure up Wrath against the day of Wrath: Rom. 2. 5. Every Sin they commit, puts them a degree further off from Salvation, as every degree of Grace is a step nearer Heaven.
Reasons.
1. The inseparable connection that is between Priviledges and Duties; the Gospel offereth Salvation conditionally; if we fors…e the Condition, we fall short of the Priviledge; and therefore if we be wicked, salvation is far from us. When God took Abraham into Covenant with him, he doth not tell him only what Priviledge he should enjoy, but also bindeth him to walk suitably; Gen. 17. 1. I am God Almighty, walk before me, and be thou perfect. God will take care of our Safety, if we will take care of our Duty: the Covenant is called a Bond, Ezek. 2…. 37. I will bring you into the bond of the Covenant; because it hath a tye upon us, as well as upon God; we are not at our own Liberty, to walk as we list; there are bonds upon us, not vincula carceris, the bonds of a Prison, Gins and Fetters; but vincula nuptiarum, the bonds of Wedlock. Now they that cast away these bonds from them, as the wicked do, Psal. 2. 3. Let us break their bands asunder, and cast away their cords from us; and will be their own men, and walk by their own Will; have no Title to the Priviledges that accrue by the Marriage: such licentious Spirits are at liberty, but to their own wo: they have a liberty to go to Hell, and undo their own souls. It was the Wisdom of God to bind us to displeasing duties, by the proposal of Comfortable priviledges: every man would desire to be saved, and to be happy for evermore, but corrupt nature is against Holiness: now without Holiness, there is no Happiness. The conditional Promise, doth more bind and draw the heart to it, when we lay hold of it, by yielding to perform the Condition required; then may we groundedly expect the priviledge promised. We would have Salvation, but we cannot, unless we submit to Gods terms; for Christ came not to gratifie our selfish desires, but to subdue us to God: we would have sin pardoned, we would be freed from the Curse of the Law and the flames of Hell, but this can never be while we walk in our own ways, and are averss to Holiness of Heart and Life, for God would ever sweeten Duties by Felicities.
2. Because of the prefect contrariety between the Temper of Wicked Men and this Salvation, so that they are wholly uncapable of it.
(1.) They care not for God, who is the Author of this Salvation: he is not in all their Thoughts, Words, and Wayes; Psal. 10. 1. The wicked through the pride of his countenance will not seek after God: God is not in all his thoughts. They are far from him, though he be not far from every one of them; he is within them, and round about them, in the effects of his Power and Goodness: but they never think of him, nor take care to serve and please him; that is the Reason in the Text, they seek not thy Statutes. If they seem to draw nigh to him at any time, in some cold and customary Duties, they do but draw nigh to him with their Lips, but their hearts are far from him. Isa. 29. 13. This people draw near to me with their mouth, and with their lips do honour me, but have removed their heart far from me: and their fear toward me is taught by the precepts of men. Or as it is in another Prophet, Ier. 12. 2. Thou art near in their mouth, but far from their reins: They profess to honour God with a little outward and bodily service, but have no Love and Affection at all to him.
(2.) They slight Christ who is the procurer of this Salvation; however they could like him as their Saviour, they like him not as their Guide and Governour: So he complaineth, Psal. 81. 11. My people would not hearken to my voice, and Israel would no…e of me. And Luk. 19. 14. foreign. His citizens hated him, and sent a messenger after him, saying, we will not have this man to reign over us. Men cannot endure his Bonds and Yokes, Psal. 2. 3. Let us break his bands asunder, and cast away his cords from us; that they should deny themselves their own Wisdom and Will, and wholly give up themselves to the Conduct and Will of Christ. It is his spiritual Kingdom that is most contrary to our Carnal Affections, for if there were no King in Israel, then every man might do what is best in his own eyes. They would not be crossed in their Licentiousness of Life, and therefore when Christ bringeth his Bonds and Cords with him, they set him at nought.
(3.) They despise the Word, in which we have the offer of this Salvation, and Counsel and Direction given us, how to obtain it. There God calleth upon us to be saved, 1 Tim. 2. 4. He will have all men to be saved, and to come unto the knowledge of the Truth: but most slight his Voice, and thereby put all hope far away from themselves. See Acts 16. 26. compared with the 48 verse; in the 26 verse, To you is the word of this salvation sent; Mark first, he calleth the Gospel the word of salvation, because there we have the way and means set forth how it was procured for us; there we have Counsel given us, what we must do on our parts that we may be interessed in it; there also we have the Promise and Assurance on Gods part, that so doing, we shall obtain it: Mark again, he saith this word of Salvation was sent to them; he doth not say brought, but sent: The preaching of the Gospel, is governed by Gods special Providence. When Salvation is offered according to his Mind, and in his Name, we must look upon it as a Message from Heaven, directed to us for our good; not by the Charity or good Will of Men, but the Grace of God: Now if you despise this, what will be the Issue? see Verse 46. Since ye put away the Word of God from you, and judge your selves unworthy of everlasting life, (that is, by this Obstinacy and Perverseness) you become uncapable of receiving benefit by it. That Phrase, ye judge your selves, is very notable: there is a judging our selves unworthy, that maketh way for the applying of the Gospel unto us, rather than taking it from us; as the Publican judged himself, and went home justified: but an humble self-judging, is not meant here; but an Obstinate, Contemptuous refusal of Eternal Life. All Unconverted men are unworthy of Eternal Life, but they that refuse Grace offered, judge themselves unworthy of Eternal Life; put it out of all question, clear God, if he thus judge them by their Fact, declare their Condemnation just.
(4.) They refuse the beginnings of this Salvation and foregoing Pledges, which God vouchsafeth in this World by way of taste and earnest. Grace is the beginning and pledge of Glory; to be turned from Sin, is a great part of our Salvation. Mar. 1. 21. He shall save his people from their sins. It is not only salvation when freed from Misery, but salvation when freed from Sin; not only from evil after Sin, Hell, and Punishment, but from the evil of Sin; from a proud, lazy, self-loving Heart: He hath saved us by the washing of water, Tit. 3. 5. When the power of Sin is broken, and the life of Grace is begun in the Soul, then do we begin to be saved: the Spirit of holiness is the Earnest of our Inheritance, and an Earnest is part of the sum; Eph. 1. 13, 14. In whom ye also trusted, after that ye heard the word of truth, the Gospel of our salvation, in whom also after that ye believed, ye were sealed with the holy spirit of promise; which is the earnest of our Inheritance until the redemption of the purchased possession, to the praise of his glory. Therefore holiness is a part of Eternal Salvation; now without this, we cannot have the other part: They that slight holiness, shall never see God.
(5.) They despise the Salvation it self, rightly understood; partly because they only value it under a fleshly Notion, as a state of Happiness and Ease, not as a state of immaculate and sinless Purity; for so it is wholly unsuitable to them: what should a carnal, sensual heart do with heaven? or how should they desire it, that hate the Company of God, the Communion of Saints, the Image of God? God maketh meet, Col. 1. 12. Giving thanks to the Father, who hath made us meet to be partakers of the inheritance of the saints in light. There is jus haereditarium, & jus aptitudinale; though they do not desire to be saved for it, they would love holiness more. Partly because those conceits that they have of the adjuncts of Salvation, and that happiness and personal Contentment which results to them, they do not practically esteem it as to value it above the delights of the flesh and the Vanities of the World: and they do not think it worthy the pursuit, but for the interests of the bodily Life, cast off all care of it. Heb. 12. 16. As Esau, who for one morsel of meat sold his birthright. Mar. 22. 5. They made light of it, and went their wayes, one to his Farm, another to his Merchandise.
Use. I. It informeth us of two things;
1. That wicked Men are the Authors of their own Ruine. Salvation doth not fly from them, but they fly from it; they are far from the Law, and therefore is Salvation far from them: They will not take the course to be saved, for they care not for God, and his Statutes; it is but just, ut qui male vivit, male pereat, that they which despise Salvation, should never see it.
2. That the wicked buy the pleasures of sin at a dear rate, since they defraud their own Souls of Salvation thereby. Their loss you have in the Text, Salvation is far from them; and their gain is nothing but a little Temporal satisfaction; and are these things worthy to be compared? what is it maketh you wicked, but the ease and sloth of the Flesh, and the love of some carnal delight? And are you contented to Perish for this Whoredom from God?
Use. II. Let it Exhort us to believe and improve this Truth: for if men did surely believe it, there would not be so many wicked men as there are; neither would they dare to lye in sin as long as they do. O! consider, if the wicked have no part nor portion in the Salvation offered, nor any jot of Gods Favour belonging to them; the wicked should not flatter themselves with presumptuous hopes, but break off their sins by Repentance.
1. Gods Mercy will not help you, though he be a God of Salvation, yet he will not save the impenitent and such as go on still in their Trespasses. Psal. 68. 19, 20, 21. Blessed be the Lord who daily loadeth us with benefits, even the God of our salvation. Selah. He that is our God, is the God of salvation, and unto God the Lord belong the issues from death. But God shall wound the head of his Enemies, and the hairy scalp of such an one as goeth on still in his Trespasses. You must not fancy a God all honey and sweetness, and that his Mercy should be exercised to the wrong of his Justice: the Lord will not spare the abusers of Grace whoever he spareth. Deut. 29. 19, 20. And it shall come to pass when he heareth the words of this curse, that if he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst; the Lord will not spare him, but then the anger of the Lord and his Iealousie shall smoke against that man, and all the curses that are written in this book shall lye upon him, and the Lord shall blot out his name from under Heaven.
2. No Doctrine preached in the Church, will bear you out; not Law, for that discovereth both Sin, and the Curse: Convinceth of sin, Rom. 3. 20. By the Law is the knowledge of sin, what is sin, and who is the sinner; that bindeth you over to the curse, Gal. 3. 10. For as many as are of the law, are under the curse: for it is written, Cursed is every one that continneth not in all things which are written in the book of the law to do them. The Gospel that sheweth a Remedy against sin, but upon Gods Terms; that first with broken hearts we sue out our Pardon, 1 Ioh. 1. 9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrightcousness. Sin must be condemned, confessed, before pardoned; And then, that in the way of Holiness, we should seek Salvation and Eternal Life. The Way and End must not be separated; Rom. 6. 22. We must have our fruit unto holiness, if we would have our end to be eternal life. The pure and undefiled, have only part in this salvation; but it is far from the wicked: Christ disclaims the unholy and unsanctified, Mar. 7. 23. Depart from me, ye that work iniquity. You may as well expect the way to the West should bring you Eastward; as to walk in the wayes of sin, and hope to come to Heaven at last: to think God will save us, and suffer us to walk in our own ways; or that this undefiled Inheritance shall be bestowed on dirty sinners: this had been pleasing to flesh and blood, but it is the Devils Covenant, not Gods; that Article, you shall be saved, and yet live in your sins, is foisted in by Satan, that false Deceiver, to flatter men with vain Conceits.
3. Do you hope of Repentance hereafter? But in the mean time ye run a desperate hazard to leave the Soul at pawn in Satans hands; it is not easie work to get it out again: who would Poison himself, upon a presumption that before it cometh to his heart he shall meet with an Antidote? Judicial hardness is layed on them that withstand seasons of Grace; Isa. 55. 6. Seek ye the Lord while he may be found, call ye upon him while he is near. Prov. 1. 24, 25, 26. Because I have called and ye refused, I have stretched out my hand, and no man regarded, but ye have set at nought all my counsels, and would none of my reproofs; I also will laugh at your calamity, I will mock when your fear cometh. None of those men that were bidden, shall taste of my supper, Luk. 14. 24.
4. The Heart is more hardened, the longer you continue in this Course, Heb. 3. 13. But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. Inveterate Diseases are seldom cured; a tree that hath long stood, and begun to wither, is unfit to be Transplanted; Ier. 13. 23. Can the Ethiopian change his skin? or the Leopard his spots? then may ye also do good, that are accustomed to do evil.
5. There is a stint and measure, as to Nations; Gen. 15. 16. The iniquity of the Ammorites is not yet full. Persons, Vessels of Mercy, Vessels of Dishonour; Rom. 9. 22, 23. What if God willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath, fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he had before prepared unto glory? Meet for Heaven, Ripe for Hell. Saints like a shock of Corn in season; so when sinned enough, then away to Hell.
But this Exhortation is like to be lost, because no body will apply it; let us see then the Character of wicked men. Secondly, They seek not thy Statutes.
Doctrine. They are wicked men who seek not Gods Statutes.
Here I must Enquire,
I. What it is to seek Gods Statutes.
II. Shew why they are wicked, that do not seek them.
I. What it is to seek Gods Statutes? There,
1. The Object, or thing sought, is Gods Statutes; those Rules and Counsels which he hath given us, to guide us in our service of himself, and pursuit of true Happiness: These are all enforced by his Authority, and Enacted as Laws and Statutes, which we cannot transgress without violation and contempt of his Authority. Now, he saith statutes indefinitely, because they must all be regarded without exception; for they all stand upon the same Authority. It is said of Ezra, that good Scribe, Ezra 10. 7. That he prepared his heart to seek the law of the Lord, and to do it: that is, to be throughly informed of, and to practice whatsoever was injoyned in the Law of God; so must we prepare our hearts to do all: And because our Christian Law is broader, and comprizeth Gospel too, which is the Law of Faith; we must take care of all which God hath given us in charge, and all that is adopted into our Rule of Faith and Repentance, as well as Moral Duties; and because there are minutula legis, and foreign, therefore our chief care must be about the weighty things; and those of greater moment, must be sought most earnestly: Therefore it is said, Mar. 6. 33. Seek ye first the Kingdom of God and the righteousness thereof: these concern the change of our Estate.
2. The Act of seeking; the word implyeth earnest and constant endeavour, I seek for that which I mind and pursue with all my heart, and use all means that I may obtain it, till I do obtain or find it: thus we are bidden to seek that which is good. Amos 5. 14. Seek good, and not evil, that ye may live. And Zeph. 2. 2. Seek ye the Lord, all ye meek of the Earth, which have wrought his Iudgments: seek Righteousness, seek Meekness, it may be ye shall be hid in the day of the Lords anger. So Christ, Ioh. 5. 30. I seek not mine own will, but the will of the Father, which hath sent me. And here, the Psalmist speaketh of seeking Gods Statutes.
(1.) It implyeth earnest Endeavour; (for a mans heart is upon what he seeketh:) that it be the business of our lives, not a thing done by the by; but our foreign, our work is to please God, and to this all other things must give way. Many think it is a foolish thing for them to Trouble their heads with matters of Religion, and to lay bands of strictness upon themselves; but it must not only have its Turn and Respect among other Affairs, but be indeed as the great Affair of our Lives: There is no business of such weight and necessity, because the saving of our Souls lyeth on it, and therefore it must be followed in good earnest; as a man when he is seeking a thing, quitteth all other cares, and mindeth that only.
(2.) Constant Endeavour, seeking till we find; as the Woman for her lost groat, Luk. 15. 8. What woman having ten pieces of silver, if she lose one piece, doth not light a candle and sweep the house, and seek diligently till she find it: So we must not content our selves with our first and cold essay, as many, if they find not success upon some fair attempt, give over all care of Religion, as if it were a tedious thing, not to be endured; now seeking implies a resolute Diligence, and persevering Endeavourstill we find.
3. The End of seeking after Gods Statutes, it is to have them, and keep them; as Christ saith, Ioh. 14. 21. He that hath my commandments, and keepeth them, he it is that loveth me. First hath, then keepeth; to have the Commandements, is to know them; to understand our Duty and prove what is the Revealed, Holy, and Acceptable Will of God concerning us; Rom. 12. 2. that it may have the Authority of a Principle in our Consciences. To keep them, is to endeavour Actual Obedience thereunto, and to regulate our Practice thereby: for both these ends do we seek, and in both these respects do men shew their wickedness.
1. We must make it our business to know the tenour and compass of our Duty, and we are said to seek after this, because it will cost us pains ere we can obtain it. All Knowledge will cost us industry, especially Divine and Practical Knowledge; as he that applyeth his heart to the understanding of his Duty, will soon find. Prov. 2. 4. If thou wilt seek for it as for silver; and search for it, as for hid Treasures: Now this the wicked cannot endure; they indulge the laziness of the Flesh, they know they that increase Knowledge, increase Sorrow; if they did know more of their Duty, they should be troubled for not observing it; for Knowledge will be urging Duty upon the Conscience, it bringeth a great Obligation along with it; and as an Obligation, so an Irritation or Provocation; it will call upon them to do that which they have no mind to do: Yea, and further a self-condemnation and Accusation, or sting for not doing it, or breaking any of Gods Statutes: therefore to prevent their own Trouble, they are so far from secking Light, that they would shut it out, and quench those Convictions that break in upon them: therefore the Language of wicked men is, Iob 21. 14. Depart from us, we desire not the knowledge of thy wayes; the language of their Hearts, and Lives, if not of their Tongues. They do not only erre in their Minds, but erre in their Hearts; they have no Will to know, would not Trouble themselves about Religion, or acquainting themselves with God, neglect the means of Grace.
2. We must make it our business to observe them, or our serious study to keep at a distance both in heart and practice from every known sin; eschewing what the Lord forbiddeth, and endeavouring every good Duty which the Lord commandeth. This will cost us pains indeed, and requireth much seeking to get such a frame of heart; and whoever tryeth it, will find it long e're he can attain to it: Rom. 7. 18. To will, is present with me, but how to perform that which is good, I find not. He sought for, his words imply that, but he could not do as he would; there was not a total omission, but a coming short of his Aimes: we must seriously give up our selves to the observation of Gods Will, and attend upon this work. Thus wicked men do not seek, it is the least of their Cares; Psal. 73. 27. Lo, all they that are far from thee, shall perish: The whole stream and course of their Affections, Lives, and Actions do run from God to the Creature; they care not whether they please God, yea or no: Prov. 19. 16. He that keepeth the Commandments, keepeth his own soul; but he that despiseth his ways, shall dye. He slights his way, that goeth on as his own heart leadeth him, as a Traveller that regardeth not to choose his way, but goeth through thick and thin; he despiseth his way: so he that careth not whether his way be pure, or filthy. Well then, the sum is, wicked men care not to know and obey Gods Word.
II. Reasons, Why they are wicked that do not seek Gods Statutes?
1. Because Omissions, where they are of Duties absolutely necessary, and total and universal, and do necessarily draw sins of Commission along with them, do argue a state of wickedness; but such is the Case here; to live in a known sin, whether of Omission or Commission is damnable; Iam. 4. 17. To him that knoweth to do good, and doeth it not, to him it is sin; but especially when Total, &c. The wicked are thus described, them that forget God; Psal. 9. 17. The wicked shall be turned into Hell, and all the Nations that forget God. Iob 8. 13. So are the paths of all that forget God. Psal. 50. 22. Now consider this, ye that forget God, left I tear you in pieces, and there be none to deliver. This sayeth a man open to all Sin, and maketh way for his Destruction. So Zeph. 1. 6. They have not sought the Lord, nor enquired after him: that is enough to damn them, if they do not break out into Excess.
2. Because they are guilty of great wrong to God, and to their own Souls.
(1.) To God; It is a Contempt of his Authority, when men will not study to know and do his declared Will; that is, make it their business to do so. For it is a great slighting of him, looking upon his direction as of little importance. Hos. 8. 12. I have written to him the great things of my law; but they were counted as a strange thing: and therefore were strangers to it, as if there were no danger in walking contrary to it.
(2.) To themselves; Gods Statutes concern our Salvation, as well as his own Glory; Luk. 7. 30. The Pharisees and Lawyers rejected the counsel of God against themselves. Thus a wicked man is Felo de se. Prov. 8. 35, 36. Whose findeth me, findeth life, and shall obtain favour of the Lord; but he that sinneth against me, wrongeth his own soul: all they that hate me, love Death.
Use. I. You see now who are far from Salvation, they that do not study the Word of God, to conform themselves thereunto.
Use. II. Let us be sure to be far from the disposition of the Wicked; let us with all our hearts seek to comply with the Precepts of God, and be more diligent and earnest in bringing our hearts to a true Scriptural Holiness, that we may not be in this danger.
Motives.
1. From the excellency of these Statutes; to be employed in the service of God, is the greatest honour, and the most blessed Life upon Earth: if it be irksome, it is a sign of a Disease, and some great Distemper or Inclination to some base dreggy delights of the Flesh: if the Soul were rightly constituted, it would be our greatest pleasure, honour, and content: other work spendeth our strength, this increaseth it: the way of the Lord is strength to the upright.
2. From Salvation; it is great, sure, near. Great, both as to Body and Soul: Sure, Gods Word past is unalterable: Near, should we faint in the sight of our Country, and be sluggish and negligent, when heaven is at hand?
3. There is present content in the sight of our Qualification and clear distinction from the wicked.