Thirty-One Select Sermons 2, Sermon collection · Sermon 3
THE Danger of being worſe BY MERCIES.
DEUT. 32.15.
But Jeſurun waxed fat, and kicked.
AS it is ſaid by ſome, of the Book of the Revelations; It is both an Hiſtorical Prophecie, and a Prophetical Hiſtory: the ſame we may truly ſay of this preſent day: It is either a Thanks-giving Faſt, or it is a Faſting Thanks-giving: the preſent mercy calls for the one, the abuſe of former, and the fear of the abuſe of this mercy alſo, calls for the other: the preſent mercy indeed calls for Thanks-giving; but when we conſider how mercies have been abuſed by us, and what cauſe we have to fear leſt this alſo ſhould be ſo, this calls to mourning and humiliation: there are two things which every godly man is to look at in a mercy.
Firſt, that he may obtain it.
Secondly, that he may improve it. That he may obtain the mercy; and that he may obtain a right uſe, & a right improvement thereof: otherwiſe though it be a mercy in the thing, it will be a curſe to the man, as I have often ſhewed you. That which the Apoſtle ſaies of afflictions, I would allude unto in this particular, in Heb 12.10. there is no affliction for the preſent is joyous, but grievous, but afterwards it brings forth the quiet fruit of righteouſneſs: the mercy in affliction lies in the uſe of affliction. So I may ſay of mercy, inverting the words, Every mercy for the preſent is joyous, not grievous, but afterwards it brings forth many times the bitter fruit of wickedneſs and unrighteouſneſs. For its the uſe of mercy makes the mercy a mercy, as the uſe of affliction doth: the learned do uſe to ſay of riches and honours, and all the good things of this life: that they are things indifferent, foreign, neither good or bad in themſelves, but according to the uſe that is made of them, and according as the perſon is that uſes them. So I ſay of all the bleſſings that we receive from God: they are bleſſings according to the uſe that is made of them, and according to the condition of the perſon that uſes them, otherwiſe they are not mercies: therefore as the Lord hath been pleaſed to give us a mercy, ſo let this be one great end of our humiliation, and of our ſupplication to God this day, that we may be broken before God for the abuſe of former mercies, and obtain of the Lord a right uſe of this mercy.
This Chapter, out of which I have choſen this portion of Scripture, was the laſt ſong that ever Moſes the man of God indited while he was here upon earth, until he aſcended up into heaven, there to ſing hallelujahs to the Lord for ever: and this ſong is partly hiſtorical, and partly prophetical: there are four things in the context that are hiſtorical, that yet notwithſtanding are worthy of your obſervation.
Firſt, the great care that the Lord had of this people Iſrael above all the Nations of the world, Verſe 8. When the moſt high devided to the Nations their inheritance, he ſet the bounds of the people according to the number of the children of Iſrael: It is an obſervable Scripture; the Lord gave the earth to the children of men: ſo the Pſalmiſt tells you: but yet the Lord will not have the children of men to ſcramble for the earth, to ſee who can get moſt of it; No, the Diviſion of the earth is the Lords; he hath devided the earth, and ſeparated the ſons of Adam: which is the meaning of that dark place, Iſa. 7. there were two Kings which the Lord calls, the tails of two ſmoking fire-brands: and they intend to enlarge their Dominions to take in Iudah, and ſet up a King there: No, ſaith God, the head of Syria is Damaſcus. I have ſet them their bounds: they are at their height: they ſhall go no further: the Lord hath divided the earth then to the ſons of Adam: but hath divided the earth to the ſons of Adam, according to the number of the children of Iſrael: the feweſt in number of all people: the meaning I conceive to be this, that the Lord did take ſpecial care in the firſt Diviſion of the earth, that he would chuſe an inheritance in the earth for this people: for ſo the Pſalmiſt tells us, he choſe an Inheritance for them: ſo that he that choſe a people out of the earth to be his peculiar people, he in the diviſion of the earth made choice of a peculiar Inheritance for them: certainly the people of God need not fear an Inheritance then. When the Lord divided the earth among the ſons of Adam, he took eſpecial care of them: the Lord in all his Providential Diſpenſations hath a conſtant reſpect to his Church, and a continual care of them: and he adds the reaſon of it, v. 9. though all the earth be the Lords, yet the Lords portion is his people: this is the firſt thing that is matter of hiſtory in the context.
Secondly, he then ſets forth the condition of this people when they were in the wilderneſs, Ver. 10. he found him in a Deſart Land, in a vaſt howling wilderneſs: the meaning is not, as if this people were ſtrangers to God till then: or that the Lord took no notice of them, or had no care of them; for ever when they were in Egypt, Exod. 4. then the Lord …, Iſrael is my ſon, my firſt born: therefore Gods … did not then begin: But then they began to be the Lords ſeparated people: they were, its true, Gods people by a Covenant before: Now they are brought into a wilderneſs, and ſeparated from other Nations, therefore becauſe they then began to be the Lords people by a National Covenant, therefore it is ſaid, he found them: there is indeed another meaning of that expreſſion, found: that is, he is alwaies preſent with them as a help, alwaies found of them: ſo you find the word uſed, Pſal. 46.1. God is a preſent help: he is a help found in the needful time of trouble: and ſo I conceive that place explains it, Hoſ. 9.10. I found Iſrael as grapes in the wilderneſs: as a poor traveller in a deſart wilderneſs hath a great refreſhment by this, if he meet with a Vine that hath but a few Cluſters upon it: ſo I found Iſrael in the wilderneſs, which was as great a delight to me, even as if a weary Traveller had found Grapes in the Wilderneſs.
Thirdly, here is a further deſcription of the Land of Canaan, Ver. 13. the Lord made them to dwell upon the high places of the earth. It was a Land of Mountains and Vallies, and upon that account called the high places of the earth: but it was a Land alſo where the Lord deſtroyed the enemies, and carried them without danger in the midſt of the greateſt dangers, thus they were made to walk on the high places of the earth, as men that walk on high, out of Gun-ſhot.
And then fourthly, here is the plentie of the Land that flows with milk and honey: where they eat the fine kidnies of the wheat, and drank the pure blood of the grape: a Land wherein there was no lack of any thing that was upon the earth, Deut. 8.7,8. all this is but hiſtorical.
In the words that I have read to you, comes in that which is Prophetical: for Moſes did not bring them into the Land of Canaan, Moſes dyed in the Land of Moab, on the other ſide of Jordan, and was gathered to his Fathers. It was Ioſhua that gave them reſt, and divided this Land for an inheritance to them: Moſes propheſied when they came unto the Land of Canaan, this ſhall be their Condition; But Jeſurun waxed fat, and kicked: A godly man from a principle of ſpiritual wiſdom, without Divination, will be able to give a great gueſs of men, what they will be: Moſes might much gueſs by ſeeing how diſobedient they had been in the Wilderneſs, what they would prove when they came to Canaan: but yet here is a diſcovery that the Lord made by Revelation to Moſes, what the condition of this people would be: the Lord doth not only certainly know what we are, but he knows what in ſuch caſes and conditions we will be: Nay, the Lord knows in thoſe conditions that we ſhall never be put into what we would be, if we were in it: this is clear, the Lord foretells to Moſes what this people would be when they came to the Land of Canaan: having ſuch a place, and ſuch enjoyments: and this is alſo clear when David was in Keilah: ſhall the men, ſaid he, give me up to Saul? they will give thee up: and yet David went out of the City that night, and was never given up: and according to this we may gueſs, if we conſider, there are many of us, ſome would have wealth, ſome honour, ſome would have higher imployment, ſome more grace, ſome more comfort, ſome more aſſurance, and the Lord denies it. It is becauſe he knows what in ſuch a condition, if thou wert put into it, thou wouldſt prove: and that which thou lookeſt upon as a great affliction, the Lord doth it with a very merciful hand.
But Jeſurun waxed fat and kicked: there are two things in the words to be opened.
Firſt their name: and,
Secondly their ſin.
The denomination that is given to them here, and the tranſgreſſion that is charged upon them. I ſhall briefly explain both theſe, and then come to the point that I would inſiſt upon from them: the denomination, what is their name, they be called Jeſurun. It is uſed three times in this Book of Deuteronomie: in Deut. 33.5. Moſes was King in Ieſurun: and in 33. Chapter Ver. 26. Who is God like the God of Ieſurun? and in this place; and it is uſed for ought I can find but in one Scripture more in all the Old Teſtament. In Iſaiah 44.2. Fear not, oh Jeſurun my ſervant, and Jacob whom I have choſen: there are three different apprehenſions that men have of it, according to the threefold derivation of the word.
Some from foreign rectum: that ſignifies right, and they are ſo called as the people that had only the right way, both to know God, and to worſhip God: the Lord had given his Statutes to Jacob, and his Laws to Iſrael, he had not dealt ſo with other Nations, they were only the right people: and ſo it may be explained by Iſaiah 42.19. where the Lord ſaith, Who is blind as my ſervant? Who is blind as he that is perfect? What perfect, and yet blind? yes, perfect in Ordinances and priviledges, and yet blind.
Forelius and others derive it from another word, foreign that ſignifies dux gregis, Forelius.the firſt of the flock: the firſt of the heard: one that goes forth as the Leader of the flock: and ſo they make it to be a term of Dignity given unto them: that they were thoſe whom the Lord honoured above all the Nations of the earth: they were the head of all people. But,
Thirdly, it is derived from a word that ſignifies to ſee, foreign dirigit vel intendet oculos; to intend and faſten ones eye: Now of all people they were the ſeeing people: and Ieruſalem is therefore called, the Valley of Viſion: they ſaw the mind of God ſo as no people in the world did like unto them: they were the ſeeing people: the Septuagint renders it, foreign the Beloved people; then if you take in all theſe it will not be amiſs: they were the people that had the right diſcovery of the way of God: they were a people that God honoured and advanced above all people: and a people that knew more of the mind of God, and ſaw more of the works of God, then all the Nations of the world beſides.
Secondly, for the tranſgreſſion here charged upon Ieſurun: this ſeeing people; It is, they waxed fat, and kicked; I ſhall ſpeak a little diſtinctly to them.
They waxed fat; there is in Scripture fatneſs ſpoken of in a good ſenſe, the fatneſs of Gods houſe; ſpoken of Pſalm 36.9. and my ſoul ſhall be ſatisfied as with marrow and fatneſs. Pſal. 63.5. Eſt quaedam ſaturitas pinguis ſapientiae, & ſapientia iſta animae quae carent macreſcunt; there is in wiſdom, and in the things of God abundant ſatisfaction; ſaith Auſtin: Auſtin.a fatneſs, and a ſoul without this wiſdom is lean; ſo then this is not the fatneſs here ſpoken of, for that would never produce the other, that is, Kicking againſt the Lord; Fatneſs here hath a double ſignification; it is two things.
Firſt, it ſignified thoſe that had abundance of outward things; and their hearts wholly ſet upon them; and ſo rich men that have a great deal of the good things of this life, are ſaid to be fat; Pſal. 22.29. they that be fat upon earth have eaten, &c. and ſo in Iſa. 5.17. the waſt places of the fat ones ſhall ſtrangely eat. It is meant of the great and rich men of the world, therefore they that have abundance of outward things, are ſaid to be fat in Scripture. But that is not all, but you muſt put the other branch to it: Whoſe hearts are ſet upon them, and ſatisfied with them; theſe are ſaid to wax fat. When they have much, and their ſouls are ſatisfied with that much: in Pſal. 17.10. they are incloſed in their own fat: abundance of theſe outward things hem in their ſpirits, and incompaſs them about, called nouriſhing of a mans heart, in Iames 5.12. not only taking the creatures to nouriſh their bodies, but their hearts: being ſatisfied in theſe things they are ſaid to nouriſh their hearts; It was a diſhonour to the Grecians that they were hair-nouriſhing Grecians: it is not ſo great a ſhame to be a hair-nouriſhing Grecian, as it is to be a heart-nouriſhing Chriſtian; that is the firſt thing.
Secondly, there is another thing in fatneſs; and that notes to be dull, dead, ſenſeleſs, ſtupid; all this doth fatneſs intimate, in Iſa. 6.10. Go make the heart of this people fat, that ſeeing they may ſee and not perceive; It notes that a man is become dull, dead, ſenſeleſs; ſo then Ieſhurun waxed fat; that is, they had many outward things, and reſted ſatisfied in them; and in reference to the Ordinances of God, and the Judgements of God, and the fear of them: they were a dead, ſenſeleſs, dull people, they were a fat people.
Secondly, they kickt, as well fed beaſts you know uſe to do; for from thence the Metaphor is taken; and herein there are two things alſo.
Firſt, it notes they were untamed: their untamed diſpoſition; they did refuſe ſubjection to the Lord; they kickt againſt his yoke: and ſo you ſhall find that mercies do make men rebellious: that is one danger: the Lord ſaith of Pharaoh, For this cauſe have I made thee to ſtand. I have made thee to ſtand. I have raiſed thee up, you read it: the meaning is this: the ſame God that cut off ſo many thouſands in Egypt, he could have taken off Pharaoh in the beginning; what is the reaſon he did not? that by theſe mercies Pharaoh might become the greater enemy to God: that he may ſay, I know not the Lord: Who is the Lord that I ſhould obey his voice? ſo you ſhall find in Jeremiah 5.5. I will get me to the great men: but they altogether had broken the yoak, and burſt the bands: they were the worſt and the moſt refractory againſt all the commands of God of every ſort of men whatever: and commonly great men have ſeldom much of this life, but in this manner they kick, as if there were a greater liberty allowed them then other men. It notes their rebellious diſpoſition ſuitable to that, Hoſ. 10.11. Iſrael loves to tread out the Corn: loves to threſh; why? becauſe the mouth of the Oxe was not then to be muzzled: ſo much of Religion as carries a preſent advantage with it, ſo much of Religion and the waies of godlineſs they love; but they do not love to plough, ſaith God: I will paſs over her fair neck: they were grown great, and by this means they were grown tender, and could not ſubmit: now ſaith God, I will cauſe the yoak to paſs over thy fair neck.
But there is another thing in it: It not only notes diſobedience, but diſobedience with contempt, with preſumption: and ſo you ſhall find in 1 Sam. 2.29. the Lord ſaith of the ſons of Ely, VVherefore kick ye at my ſacrifices? It was to offer the greateſt contempt and ſcorn to him that could be: they kickt at the Lords ſervices: this was their ſin: abundance of mercies they received from God: but their hearts were ſatisfied with the mercies, and this made them grow ſenſeleſs before God: & being thus fat, they kickt: they were rebellious and diſobedient againſt God, and manifeſted it with the higheſt kind of preſumption that could be: this Jeſurun waxed fat and kickt.
There is but one general Doctrine that I have made choice to ſpeak ſomething to you of at this time.
Doctrine.
That a people deareſt unto God, that have had the greateſt diſcoveries of God among them, are in great danger to be made the worſe by the mercies which they receive: here is Ieſurun, Gods people, and a ſeeing people, that had the greateſt diſcoveries from God, and yet they are a great deal the worſe for the mercy that they enjoy: it is a point of great concernment; in the proſecution of it, Give me leave to ſpeak to two things.
Firſt, prove it to you, that even the beſt men are in danger to become the worſe for mercies: for outward mercies, I, even for ſpiritual mercies.
Secondly, give ſome grounds and reaſons to demonſtrate the truth thereof, how it comes to paſs that there ſhould be ſo much danger that a people ſhould become the worſe for mercies.
For the proof, that you may underſtand the more diſtinctly, let me lay it down in a double diſtinction of mercy.
Mercies are either Privative or Poſitive: Privative, that is deliverances, preſervations from varieties of evils and dangers, which otherwiſe we were liable unto; and indeed it is a good rule that ſome Divines have, Majores ſunt gratiae Privativae quam Poſitivae: our Privative mercies are greater and more then our Poſitive mercies are, though we perceive them not: the dangers that we are delivered from are more then the preſent mercies we do enjoy: Now let us ſee whether Privative mercies make men the worſe: when men are delivered, do they grow the worſe for their deliverance? look to this, Deut. 32.26. the Lord ſpeaks of a great Privative mercy: I ſaid I would ſcatter them into Corners: I would make the remembrance of them to ceaſe from among men; were it not that I feared the wrath of the enemy, leaſt their adverſaries ſhould behave themſelves ſtrangely, leaſt they ſhould ſay, Our hand is high: I delivered them from their enemies: when I took no argument from them for their deliverance, then I took an argument from their enemies: the Lord made uſe of that argument; I would have given them into the hand of their enemies, but I feared leaſt they would wax proud: what good now did this deliverance do this people? in the 32. Verſe, Their Vine is the Vine of Sodom, and their grapes are the grapes of Gomorrah: here is the fruit now that theſe men brought forth of their Privative mercies: that the Lord did not give them into their enemies hands: for all that the people grew more wicked under theſe, and their grapes were, &c. in this manner they improved their corruptions: then certainly deliverances, Privative mercies, men are in danger to grow the worſe by them. In Pſal. 78.38. Many a time he turned his wrath away, and would not ſuffer his whole diſpleaſure to ariſe: Were the people the better for it afterwards? No, they grew ſo much the more rebellious. I will give but one inſtance more of Privative mercies, and it is a famous one: And it were well we made theſe our looking glaſſes; Jonah is ſent to propheſie againſt Niniveh, VVithin fourtie dayes and Niniveh ſhall be deſtroyed: the King with the City were awakened and humbled themſelves before God: and the Lord was pleaſed to defer the Judgement; they were delivered: were the people ever the better, or was this deliverance in mercy? No, the people were never the better, as appears if you look to the propheſie of Nahum: where you have the deſtruction of that people threatned to be at hand: this people that had faſted and prayed, yet notwithſtanding vengeance comes upon them with greater fury afterwards. In Nahum 3.3,4. Woe to this City that is full of blood and lyes. God ſpared her for a time and reſpited his wrath: but then, his wrath came upon them to the utmoſt: thus Privative mercies may make men grow the worſe: And men may be delivered, and a Nation delivered, and they growing worſe for it, the Lord may reſerve them to further plagues.
Secondly, there are Poſitive mercies, and they are of two ſorts: and men are in danger of growing worſe by both of them.
Either temporal or ſpiritual mercies: as if the Lord give men the Scriptures, they are in danger to wreſt them to their own deſtruction, 2 Pet. 3.6. if God give them his Goſpel, they are in danger to turn his grace into wantonneſs. In the Epiſtle of Iude, ver. 4. Not the word of grace, but the priviledges of grace; if God give men the Ordinances, they ſay, The temple of the Lord, the Temple of the Lord; And we are delivered to commit all this abomination, Ier. 7.8,9. and ſo in Heb. 6.7,8. there is the ground that drinks in the rain of Ordinances and Influences, and yet brings forth Briers and Thorns; So if men receive ſpiritual priviledges, they may be the worſe for them, Mat. 3.9. Nay ſpiritual divination, and be in danger to be the worſe for it: Paul was ſo, 2 Cor. 3.7. there was ſent a Meſſenger of Satan to buffet him, leaſt he ſhould be lifted up overmuch: Nay ſpiritual motions and operations, Heb. 6.5,6. there are men enlightned, that have taſted of the good word of God; been made partaker of the gifts of the holy Ghoſt, and taſted the powers of the world to come: theſe are great works, and yet notwithſtanding what do theſe do? theſe fit a man for the great Apoſtacy, ſuch as can never admit of a renovation; thus, When the unclean ſpirit goes forth out of the man, which is a great common work too, yet he returns with ſeven worſe ſpirits; then certainly ſpiritual mercies indanger men; they that know moſt of God and Chriſt, are in great danger to be the worſe for ſuch mercies: And ſo it is true of temporal mercies too, if you will take notice of that, Hoſea 1. it is a whole proof of the point in hand: the text tells what is the mother of all the decay there ſpoken of, even until they are called Loami, they are not my people; What is the mother of all this? Diblaim; and that properly ſignifies bunches of dryed Figgs; and it is, and was commonly interpreted to be a great dainty among them. Cakes of Figgs were part of Abigals preſent to David; By this the Lord ſets forth their great plenty and abundance; this is the mother; the people had abundance, and their hearts were ſet upon it; What was the daughter to this people? Gomer, the word doth ſignifie perfection or defection; commonly Interpreters take it in the laſt ſenſe; that is, brought forth that great defection, that great conſumption that came upon the whole Land; then certainly, men may be the worſe for temporal mercies; that inſtance I am ſure is plain enough, in Dan. 7.2. out of the four winds that contended upon the great Sea, there aroſe four beaſts: When they were grown great ſo as to become Monarchs, they forgate to be men, and became beaſts, and never till then: never beaſts till they became Monarchs: thus there is a great deal of danger that men ſhould grow the worſe for temporal mercies; I ſhall give one inſtance more in Neh. 9.25,26. they took ſtrong Cities, and a fat Land: and poſſeſſed houſes full of all goods, &c. and did eat and were filled, and became fat, &c. Nevertheleſs they were diſobedient and rebelled againſt thee: here were men that were a great deal the worſe for their plenty; the Scripture is full of ſuch inſtances; Let this ſerve for the proof of the point.
But you will ſay to me, What is the reaſon? are the mercies of God of ſuch a malignant nature? ſo invenomed that they make men grow thus and thus, the worſe? A man would think if any thing would make men the better, mercies would; Its true, had men ingenuous natures as grace brings: But there are four great reaſons why it is a dangerous thing for a perſon or people to enjoy mercy, and not be the worſe for mercy.
Firſt, is from the corruption that is in the heart of man; It is true, the mercy of God is not a cauſe why men grow the worſe: for it infuſes no malignant diſpoſition into the ſoul of man. But the mercy of God is an occaſion, though it be not the cauſe; as it is ſaid of the Law of God, Rom. 7.11. Sin took occaſion by the Law: the Commandment gave no occaſion; But, ſin took occaſion; the command forbids ſin; but ſin took occaſion to act more violently againſt the command; the more the Dam is made up againſt the water, the more it ſwells; corrupt nature takes occaſion from the Law; Chriſt is put for the riſing and fall of many in Iſrael; and ſo is the mercy of God; it is not properly the cauſe, but that which ſin takes occaſion from; Now we are to put a great difference between things as they are in themſelves, and the effects that flow from them: the nature of the cauſe: and the effects that are not proper from it as a cauſe, but as they look to the ſubſtance: there are two things in the torments of hell: ſomewhat that is eſſential; ſomewhat but accidental: ſomewhat eſſential: upon what object ſoever it lights, he is ſure to undergo it: But there is ſomewhat accidental: the wrath of God in the ſoul, is eſſential to the torments of hell: So that the Lord Jeſus Chriſt undergoing what was due to ſinners, the eſſential part he underwent, when it pleaſed the Lord to bruiſe him, and to put him to ſhame: But ſomewhat is not eſſential, but may be ſeparated as it is from ſuch a ſubject, as deſpair and the like: and you are in this to diſtinguiſh between what is the proper fruit of mercy, and what is but occaſional matter, coming to ſuch a ſubject, and taking hold of that: and ſo affliction it is no cauſe of ſin, no more then mercy is: But yet affliction is many times an occaſion of ſin: It is ſaid of Ahab, the more he was afflicted, he ſinned yet more: that is the firſt reaſon: becauſe the corrupt heart of man takes occaſion to ſin from mercy.
Secondly, from the general curſe that by reaſon of ſin is come upon all the creatures, and all Gods providential diſpenſations: you know that antient curſe, Gen. 3.19. Curſed be the ground for thy ſake. It notes the ground as referring to a mans uſe, and all the diſpenſations of God towards the creature; there is a double curſe come upon the creature in reference to you. Firſt, as it is decaying, and ſo it is a vexing creature; for this fills the creature with vanity, and that vanity fills the ſoul with vexation. But the great curſe lies in this; it is a polluting and defiling thing now; as it is a means to defile the ſoul of man: yet notwithſtanding this is the curſe; therefore to the unclean, all things are unclean: that is, all the providences of God to that man are means to increaſe that mans uncleanneſs; and that I think is the meaning of that place, 1 Iohn 2.16. Whatever is in the world, is luſt, &c. why, is there nothing in the world but luſting then? the meaning is: there is ſuch a Curſe come upon all the creatures towards man; ſo far as a man is of the world, ſo far they are objects of luſts to him: and draw out his luſts to improve them: and therefore Job ſaith of himſelf, in Iob 31.26. If I beheld the Sun when it ſhined, and my heart hath been ſecretly enticed: there is an enticing goes along with it: what is the reaſon of it? becauſe there is a general curſe come upon all the creatures, and all the diſpenſations of God through the creatures, that all theſe ſhall be means to inſnare and defile the man.
Thirdly from the eſpecial malice of the Devil againſt mercy: It is true, he is an enemy to all the creatures, and he would deſtroy them all as creatures out of his enmity to God, as he did the Gadarens herd of Swine. But in a more eſpecial manner the Devil is an enemy to the mercy of God more then to any other creature of God. Why? becauſe the Devils ſin is direct enmity, and malice, and revenge: God looks for moſt glory from his mercy: and therefore of all other things the Devil hath the greateſt envy to that, that God may be diſhonoured by them: take the firſt mercy of the Lords dealing with Adam; the Lord made him to be the Monarch of the whole world: But there was one mercy that the Lord vouchſafed him above all the reſt, ſhould be the glory of the man: It was a far greater glory to have the woman ſubject unto him, then to have all the reſt of the world: Now upon this mercy the Devil ſets his malice: and he received her a rib, but the Devil made her a ſnare; Satans great aim is, that he may abuſe Gods mercy: if God give a man great parts and gifts above all other men, the Devil deſires to abuſe thoſe parts, as Auſtin ſaith of Licinius a young man of great gifts, Cupit abs te ornari Diabolus: Auſtin.the Devil deſired he might be credited by him: great mercies and great abilities are the ſpecial ſtocks that above all others the Devil deſires to graft upon: No fruit ſo bitter to God as the abuſe of mercy: and therefore look to your ſelves, for it is the Devils great deſign to abuſe your mercies.
Fourthly, there are ſome mercies that God hath given to perſons and people out of a particular diſpleaſure: you heard of the general curſe that came upon all the creatures before. But now I ſay, there are ſome mercies that God gives out of peculiar diſpleaſure, and they prove a more peculiar curſe. I conceive that will appear plain to you, in Zach. 5.3. there is a curſe goeth forth (the general curſe went out ever ſince the fall) It ſhall enter into the houſe, and conſume it with the timber thereof, and the ſtones thereof: and ſo if you obſerve Mal. 3.2. I will ſaith the Lord, Curſe your bleſsings: I gave you bleſſings, and notwithſtanding theſe bleſſings there ſhall be a peculiar curſe: you have it more fully cleared to you, in Eccleſ. 5.13. riches reſerved for the owners hurt: one hath riches, great mercies: they are ſo; Wiſdom is good with an inheritance: But many a man God gives riches to out of a peculiar diſpleaſure: and they are reſerved to him for his hurt: No wonder theſe men grow the worſe for mercies, becauſe it is out of a peculiar diſpleaſure that the Lord gives them: as Auſtin ſaith of Gods hearing prayers, Auſtin.he hears wicked mens prayers and gives them things they ask: though not properly as an anſwer to prayer: God hears prayers with revenge: Gives the things prayed for, but out of a peculiar diſpleaſure: No wonder then that men be the worſe for them: take but the inſtance of Vzziah, 2 Chron. 26. he fought many battles, and the Lord helped him mightily: you will ſay God intended good to this man ſure: No, all this was in diſpleaſure: he mightily helped him till he was ſtrong: and then his heart was lifted up to his own deſtruction. My Brethren, God doth as much rain ſnairs on men in mercy, as in any other of his diſpenſations whatſoever: and therefore look to it: it is a dangerous thing for a people to receive mercy, if they do not improve it.
I ſhall now ſpeak a few words of Application; there are but two uſes that I would make of it.
Firſt, of examination: Look back upon all the mercies that you have received from God; temporal and ſpiritual mercies: privative, poſitive mercies. Indeed it is your duty; the expreſſion is, in Pſal. 68.26. Bleſs the Lord from the fountain of Iſrael: Not only for late mercies received; but look to the Fountain from whence all mercies did firſt flow: Remember the Lord from Shittim to Gilgal: Micah 6.5. it is from the firſt beginning of mercy to the latter end of them: ask but the queſtion now of your own hearts: look to your own perſonal mercies every one in private family mercies: and the publick mercies that God hath afforded the Nation: and tell me, are you the better or the worſe for them? have you brought forth fruit anſwerable to the mercy? or hath not the Lord cauſe to ſay, Do you thus requite the Lord oh fooliſh people and unwiſe: what are the evil fruits that mercies are in danger to bring forth, by which people are made the worſe? and ſee whether or no a great many of theſe be not to be found amongſt us? and if they be, you may ſay the thing is a mercy; yet notwithſtanding you have little reaſon to take comfort in it: certainly it can never be a mercy to thee: nothing is a mercy to you, but that which you are the better for.
There are ſix things that are the ordinary waies by which men do appear to be the worſe for mercy: And pray let us ſee whether all theſe be not to be found amongſt us: this is a day wherein you ſhould lay your ſelves naked before God.
Firſt, the ordinary abuſe of mercy is forgetfulneſs of God, Deut. 4.14. When thou haſt eaten and art full, and dwelleſt in houſes that thou buildeſt not, and enjoyeſt wells that thou diggedſt not, then take heed leaſt thou forget the Lord thy God: And indeed this is the firſt and the moſt natural fruit of a heart fatted with mercy: for ſo it is ſaid here, they waxed fat and kickt: they lightly eſteemed the rock of their ſalvation: the mercies of God make men diſ-regard God: Now I pray conſider: if the mercies that raiſe thee up, caſt God down in thy ſoul, examine I pray: hath reſpect to God riſen by his merciemercy? look to it each particular foul, and judge your ſelves faithfully: I am afraid I may ſpeak it with a great deal of bitterneſs: reſpect to God hath not riſen by his mercies to this Nation: Nay rather lay aſide all things; for the things of God, we have nothing to do with them. Certainly, this is an evil thing, and is an argument that men grow the worſe for mercy.
Secondly, when they are ſettled upon them, and ſatisfied with them. Let them but keep this mercy, & it will be well with them. Let us enjoy this, & all is well: See how the people are brought in, it is a ſtrange ſpeech, Ier. 2.31. We are Lords, ſay they, we will come no more to thee: God ſet them in a good and a proſperous condition; now we will own God no more, we will raign alone: have we ſeen ſo much need of God in a mercy? or do we ever come in to God but when ſome preſent trouble is upon us? if any great eminent danger be over us, then a faſt: otherwiſe if not for a year together, it is no matter: as much as to ſay, we are ſatisfied with mercies and have enough of them. We are Lords, and will come no more at thee.
Thirdly, when men grow refractory unto duty, and oppoſe the things of godlineſs with a higher hand: that is another way by which men grow worſe for mercies: An untamed heifer unaccuſtomed to the yoak: that is the expreſſion; when you ſhall find ſuch a diſpoſition in you, to reject God, deride his Ordinances, oppoſe the Miniſters, corrupt his Scriptures, or at leaſt endeavour to make them void, by myſtical, allegorical interpretations; and thereby make them a ſound of words and no more; when men dare proceed to this paſs, and have a great deal to ſay for themſelves, and againſt duty confidently, this is an evil fruit of mercy.
Fourthly, when a people do begin to dote upon their own beauty, God ſets them in a good condition, and they begin to reſt in it, that evil was the fruit of their mercy, Ezek. 16.15. Thou waſt comely through my comelineſs that I put upon thee; But thou didſt truſt in thine own beauty: this is another evil fruit of mercy, men grow more ſelf-confident of their own wiſdom, and their own ſtrength, and truſt in their beauty; a great Argument that men grow much the worſe for mercy.
Fifthly, when men aſcribe mercy to themſelves, and would take the glory from God, Hab. 1.16. Sacrifice to their own net: and ſay, this is great Babel that I have built; my wiſdom ſaith one, and my power ſaith another; this or that arm of fleſh hath got the victory, the hearts of men run out to ſecond cauſes, to poor inſtruments; this is an argument that men grow the worſe for mercies; when they cannot call to mind any former thing wherein the Lord hath been pleaſed to uſe them, but with great Elevation of Spirit; And it muſt not be ſpoken of but with the greateſt advancement of the inſtrument that can be. And,
Laſtly, when men imploy all to their own uſe, when all mens mercies do but ſerve their luſts; one man ſaith, we have obtained this mercy, therefore I will be rich; now I muſt ſit at the ſtern ſaith another; the management of all the negotiations of the State is in my hands; as much as to ſay, God hath given all theſe mercies to ſerve me: remember that place in Iſa. 29.1. It is a Scripture I confeſs you ſhould have much before your eyes: Wo to Ariel, to Ariel the City where David dwelt: why is Jeruſalem called Ariel? you have it rendred in the margent, the Lyon of God; that City and that people which had been as a Lyon to conquer all the neighbouring Nations, that none were able to ſtand before them: yet when they abuſed all theſe barely to ſerve themſelves, the Lord hath a woe for them; have theſe been the fruits that mercies have brought forth amongſt us? the Grapes of Sodom: have not we reaſon now as to bewail our wants, ſo to weep over our mercies all this day long? and to conſider how much we are the worſe for thoſe mercies wherein the Lord hath been merciful to you.
There is a ſecond uſe of Caution, and admonition; do you take heed ſeeing it is ſo dangerous a thing, that the ſame thing be not juſtly ſaid of you, and charged on you as was here upon Jeſurun: that they were the worſe for their mercies: the mercies they received did but ripen their ſins and haſten their ruine: take heed you bring forth fruits worthy of the mercy you receive: as Chriſt ſaith, bring forth fruits worthy of repentance; you may remember, it is ſaid of Solomon, Cant. 8.11. he had a Vine-yard in Baal-hamon, and Solomon let it out, but he expected to have the incomes of his Vine-yard: the Lord deals ſo with men: whatever the mercies are you do receive, the Lord expects returns for them: and that your mercies ſhould make you thrive and grow more in grace and more in obedience, that you ſhould be the better for them.
But what are the natural fruits that the mercies of God ſhould bring forth, that I may know when they are fruits that grow upon mercy naturally, not from ſin occaſionally, that I may ſay, I am the better for mercy?
I ſhall name to you ſix particulars, and pray lay them to heart.
Firſt, the proper fruit of mercy is an humble acknowledgment of our own unworthyneſs: when the ſoul is made more humble under the apprehenſion of its own unworthineſs, that is a mercy indeed: the Lord directs to this in Deut. 26.5. they were to come to bring their firſt fruits to God when they came to Canaan; they were to come to God and ſay, A Syrian ready to periſh was my Father: and the Lord brought us out of the Land of Egypt: they acknowledge their own unworthineſs of mercy, when a ſoul can ſay as Iacob doth, I am leſs then the leaſt of all thy mercies.
Secondly, the proper fruit of mercy by which a man may be ſaid to be the better for it, is when they aſcribe all mercy to God: when they ſay, VVe have wrought no deliverance in the earth; neither have the inhabitants of the earth formed it: it is not my bow nor my ſword that hath ſaved me: but as David, Pſal. 18.2. VVhen God had delivered him from all his enemies, and out of the hand of Saul: Now what doth David ſay? The Lord is my ſtrength and my rock, he is become my ſalvation: God is all in all; he looks on no inſtruments, no ſecond cauſes.
Thirdly, when mercies do bring a mans ſins to remembrance, the ſoul ſtoops under the apprehenſion of mercy: what will God ſhew mercy to me! one ſo rebellious and diſobedient as I! and then the ſoul reads over the guilt of his ſin with new remorſe: is this thy Voice, thy act O Lord whom I have ſo much provoked, that the Lord might have caſt me off ſo long ago? It was ſo with them in Ezek. 16. ult. when God ſhews the greateſt mercy that ever he will give them: when he will give them ſiſters for daughters, and exalt her to be the mother Church of the earth; then, they ſhall remember their waies and their doings, and ſhall be confounded and put their mouthes in the duſt, and never lift up their faces any more when I am pacified towards them: I might have expected that God ſhould have deſtroyed me rather, and ſent me to hell as well as to captivity: but will the Lord yet ſhew mercy? the ſoul is in bitterneſs for this.
Fourthly, when mercies lay upon the men the ſtronger obligations, and a man makes this uſe of it; looks upon himſelf as more firmly bound to God; that is the uſe they make of mercy in Ezra 9.13. after we have received ſuch a deliverance as this, ſhould we rebel? as if they ſhould have ſaid, if this mercy do not make up the banck againſt diſobedience, nothing in the world will do it: this makes a man as David, to cleave to God with full purpoſe of heart, and to ſay, this God is my God, is my God for ever.
Fifthly, when the ſoul ſtudies what he ſhall return to God for all his mercies: you know that God not only expects returns, but proportionable returns: And I deſire you would take notice of it, 2 Chron. 32.26. But Hezekiah rendred not according to the benefit done unto him. But can our returns be anſwerable to our receipts? there is a double way to make reckonings even: you can never return ſo much in the thing, but in the will: and ſo much the more as the hand of God is large in mercy, ſo much the more thy heart ſhould be enlarged in returns: and let me offer this to your thoughts: in every affliction it is obſerved God hath ſome one ſpecial end: though the Lord hath many ends do meet in every action, for therein his wiſdom appeareth: But yet notwithſtanding ſome ſpecial thing the Lord aims at in every affliction; and therefore Iob goes to God, and ſaith, Lord, ſhew me wherefore thou contendeſt with me: there is ſome eſpecial thing that the Lord aims at, that he would have his people to endeavour to find out: and ſo it is in every mercy; though the Lord have many ends in it, yet ſome ſpecial end the Lord aims at in every Mercy, which you ſhould conſult with God about: go to the Lord Jeſus as your Prieſt, and deſire direction from him; enquire what ſpecial duties the Lord aims at in this mercy. For you can no more thrive under mercy, then you concurr with God in his ends: ſet thoſe three ends together, Mich. 6.8. and now oh man, what doth the Lord require of thee; but to do juſtly, to love mercy, and to walk humbly with thy God? But it is good for you to ſpend ſome time to enquire what is the peculiar thing the Lord aims at in every affliction, and in every mercy: that is the way to thrive under, and to be the better for mercy.
Laſtly, that ſoul is the better for mercy when it loves God the more for it, Pſal. 18.1. a great mercy David had received, deliverance from all his enemies: Oh I will love the Lord ſaith he: that is the firſt thing; he doth not ſay, I will love the mercy, and I will rejoyce in the mercy: No, I told you it was Auſtins obſervation: Auſtin.It is an adulterous love, the love of an harlot, to love the gift above the giver: Let this be an evidence of your love, that you ſo delight in the mercy, as you delight in the goodneſs of the God of the mercy: and that you keep your ſelves in the way of mercy ever after: why is one particular mercy ſo ſweet? the Scripture ſpeaks of Gods drawing out of loving kindneſs; how ſhall the ſoul obtain it? keep your ſelves in the way of mercy; then thou ſhalt be ſure to be kept in the way of loving kindneſs continually: there ſhall be a tract of mercies to thee: take heed therefore that your mercies do make you the better; for otherwiſe mercies wronged are the moſt dangerous things that are medled withal.
But how ſhall I know that I know that I am the better for mercies? Pray obſerve theſe four rules, and I have done.
Firſt, thy mercies will never make thee the better, unleſs they be mercies that proceed from a Covenantright and intereſt: What is that? the great promiſe of the Covenant, is, I will be thy God: that is, all that is in God thou haſt an intereſt in; then there is infinite mercy in God; that mercy is my mercy: the God of my mercy, and the God of my ſtrength: this labour to be ſure of: what mercy ſoever thou receiveſt, let it flow from a Covenant-intereſt, that thou haſt cloſed with the Lord, and chooſes him for thy God; no mercy will do thee good elſe.
Secondly, when a man as he receives all from God, doth direct all to God; that he that is the firſt cauſe is made the laſt end; when the ſoul ſaith, of him are all things, therefore to him are all things: I deſire to have no benefit from that which God hath no glory from: when a man doth ſo, it is an argument that the mercy doth his ſoul good.
Thirdly, conſider, this is the mercy that doth you good, when it makes thy ſoul proſperous: I would not have you judge of mercies by any thing but with relation to your ſouls: as God gave Gaius a great eſtate, the hoſt of the whole Church, in Iohn 3.2. I wiſh thou maieſt proſper as thy ſoul proſpers: if God hath given thee a large eſtate, great employments, or great dignity amongſt men, is thy ſoul the better? then thou art the better, but never till then: take the inſtance of Iehoſaphat, 2 Chron. 17.5,6. he had ſilver and gold in abundance; and his heart was lifted up in the way of Gods Commandments: how ſhould I know when God gives me riches in mercy? why, his ſoul was lifted up, and therefore he had them in mercy.
Laſtly, wherein your prayers to God are drawn forth more for a ſanctified uſe of the mercy, then for the mercy it ſelf: this is certain; it is ſaid of ungodly men, that by the prayers of Gods people, their mercies are turned into ſnares: in Pſal. 69.22. let their table be made their ſnare: and that which ſhould have been for their welfare, let it become a trap: ſo their prayers are drawn out, that all the mercies that they receive may cauſe them to thrive and proſper, that every thing may work for good together for good, as the Lord hath promiſed to thoſe that love him. And ſo much now for the point which is of continual uſe to you: and therefore I beſeech you conſider of what hath been ſpoken.
March 3. 1652.