Psalm 119:21
Verse 21. — “Thou hast rebuked the proud that are cursed, which do err from thy commandments”
In the 18th verse the Psalmist had begged the divine illumination, that his eyes might be opened to see more into the nature of the word. He backeth that petition with three arguments: the first is taken from his condition in the world, “I am a stranger upon earth.” The second argument is taken from the velieniency of his affection to the word, “My soul breaketh,” &cc. A man that is regenerate, as David was, he hath not only some faint and languid motions towards holy things, but a great and strong affection of heart: “My heart even breaketh for the longing,” &c. In this verse here is the third reason, “Open mine eyes:” why? because erring from the commandments is dangerous, and bringeth us under God’s curse, which will be executed by the rebukes of his Providence. There have been ever some that opposed God, but yet they have e er been blasted by God, he hath always vindicated the contemy)t of his law by the severe executions of his justice upon the contemners of it: “Thou hast rebuked the proud.” We should not let pass (iod’s judgments without profit; but the more the law is owned from Heaven, the more entirely should we apply ourselves to the obedience of it; therefore this is one reason why David begs for light, direction, and strength: “Thou hast rebuked the proud,” &c., therefore Lord teach me, that I may not come under the rebukes of thine anger.
Some read the words in two distinct sentences, ‘Thou hast rebuked the proud:’ and then, ‘Cursed are they which do err from thy commandments.’ But it comes all to one with our reading, therefore I shall not stand to insist upon examining the ground of this difference.
In the words observe, —
1st, The term that is given to wicked men, “the proud,” so commonly called in Scripture: “They call the proud happy, yea, they that work wickedness are set up” (Mai. iii. 15).
2ndly, The instance and discovery of their i)ride, they “err from thy commandments.”
3rdlv, The evil state in which they are, they “are cursed.” Though the wicked are not presently punished, yet they are all cmscd, and in time they shall he punished.
4rdly, The begun-execution of this curse, “Thou hast rebuked” them, that is, punished or destroyed: “Rebuke me not in thine anger, neither chasten me in thy hot displeasure” (Psalm, vi. 1).
The points are: —
1. That the worst sort of proud creatures are those that do err from God’s commandments; for so is the description here: “The proud which do err,” &c.
2. These proud ones, they are cursed. Tiioso that continue in obstinacy and impenitency in their sins and errors, they are under a curse.
3. They are not only cursed, but are also rebuked; that is, not only threatened, but this curse shall be surely executed: in this world it is begun many times, and in part executed, but in the next fully and sorely.
DocTiiiNK I. — That the worst sort of proud creatures are those that err from God’s commandments.
Here we must distinguish of erring, then of pride.
First, Of frritif, from Gods commandments. There is an erring out of frailty, anil an erring out of obstinacy.
1. An erring out of />v//7///, and so David saith: “I have irone astray like a lost sheep” (Psaim cxi.x. I7()): and again, “Who can understand his errors?” (Psalm xix. 12.) This is not meant here, of every failing and slip, every sin of ignorance and incogitancy; no, nor every act of rebellion and porv’erscness of affection which may be found in the children of God. Though there be a pride in all sins against knowledge and light; that kind
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of sinning is interpretatively a confronting of God, a despising of his commandments, as David is said to do (2 Sam. xii. 9. pro hie et nunc) ,• for the time, the will of the creature is set up against the Creator: yet this is not the erring here spoken of.
2. There is an erring out of obstinacy/, impenitency, and habitual contempt of the law-giver. This is spoken of: “It is a people that do err in their hearts” (Psalm xcv. 10). To err in mind is bad, to err out of ignorance worse; but it is a people that stubbornly refuse to walk in the ways God hath enjoined them. Some erroutof simple nescience, ignorance, or mistake; or else through the cloud with which some present temptation overcasts the mind; these err in their minds: but others err in their hearts, that care not for, or do not desire to hear of their duty to God. A man that erreth out of ignorance, can say, ‘Lord I know not;’ but those that err in their heart, they say, “AVe desire not the knowledge of thy ways” (Job xxii. 14); they do not only fall into sin, but love to continue in it. The Apostle speaks of “ungodly deeds ungodlily committed” (Jude 15). The matter of sin is not so much to be regarded as the manner, with what heart it is done, ungodlily committed with contempt of God. Now such contemners of God and his law, are here described, as all obstinate and impenitent sinners are.
Secondly, We must distinguish of pride, which is either moral or spiritual.
1. Moral pride is an over high conceit of ourselves, or our own excellencies, discovered by our disdain and contempt of others. So it is said of Nebuchadnezzar, “his heart was lifted up.” This is that pride that is spoken of 1 Peter v. 5. “God resisteth the proud.” There should be a mutual condescension between men; “for God resisteth the proud,” that is, those that are lifted up above others.
2. Spiritual pride, that is disobedience and impenitency, which is discovered by a neglect of God and contempt of his law; and that pride is often so taken, appeareth by these Scriptures: “The day of the Lord shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble” (Mai. iv. 1). Mark, they that “do wickedly,” and “the proud,” are made synonymous expressions. So again, “But they and our fathers dealt proudly, and hardened their necks, and barkened not to thy commandments” (Neh. ix. 16). Their obstinacy in sin, or unsubjection to God, is made to be pride. So Jeremiah, when he gives the people good counsel to prevent ensuing judgments: “Hear ye, give ear, be not proud” (Jer. xiii. 15); that is, do not obstinately refuse to comply with God’s will. And afterward: “My soul shall weep sore for your pride” (verse 17). So that unhumbled sinners are guilty of this spiritual pride, of contempt of God himself.
Having opened these things, that by erring is meant not out of frailty, but by obstinacy; that by pride is not meant that moral pride by which we contemn others; but that spiritual pride, when our hearts are unhumbled, and vnisubdued to God: my work is now to prove, —
I. That obstinacy and impenitency are pride.
II. That it is the worst sort of pride.
First, That there is pride in impenitency and obstinacy in a course of sin: why?
1. Because they neglect God. To slight a superior, and not to give him due respect, hath ever been accounted pride. Surely then this is pride
N 2 with a witncps, to neglect God who is “over all blessed for ever.” “The wicked, through the pride of his countenance, will not seek after God” (Psalm X. 4). That is, of his heart, bewrayed by his countenance, he will not seek after God, and “God is not in all his thoughts;” that is, scarce troubled with such a thought of what will jdease or displease God, he doth not think it necessary or worth the time to look after.
2. They oppose God, and set themselves as parties against him: “God resisteth the proud” (James iv. 6’); God standeth in a posture of war against the proud. The word implies, that every proud man is in battle array, or posture of war against Ciod: so every impenitent person sets himself against God. The (piarrel between Gotl and him is, who shall stoop, whose will shall stand, whether God shall ?erve or they: “Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities” (Isa. xliii. 2-1). Indeed they do not only oppose him, but they would depose him, or put him out of the throne, while they would subject God’s will to their own. He that would be at his own dispose, and do what pleaseth him, is a God to himself.
3. In all this opposition they slight God, and despise 1st, his authority in making llie law; 2ndly, his power and greatness, in making good the sanction of the law.
I St, They despise the authority of God in the law itself. When men will set up their own will in a contradiction to God, it is a mighty dishonour to God: “Wherefore hast thou despised the commandment of the Lord?’ (2 Sam. xii. 9.) Every sin that is committed, slights the law that forbids it, as if it were not to be stood upon, it is no matter what God saith to the contrary. There is fearing the commandment, and despising the commandment. Fearing the commandment, that is the effect of a wise heart: “He that feareth the conmiandment, shall be rewarded” (Prov. xiii. 1.’^^. If CJod interpose, it is more than if there were an angel in the way with a flaming sword; there is a connnandment in the way, he fears it, his way is hedged up, he dares not go on. But now impenitency, that slights the connnandment. A sinner dares do that which an angel durst not do. It is said of Michael the archangel, that he “(hirst not bring a railing accusation” (Jude 9); he had not the boldness. Thus they despise the authority of God in the law.
2ndlv, They despise the power of God in the sanction of the law, when they will run the hazard of those sad thrcatenings, as if they were a vain scare-crow, as if they could make good their cause against Gml: “Do we provoke the Lord to jealousy? are we stronger than he?” (1 Cor. x. 22.) Simiing is an entering the lists with God, as if they could carry their cause against h’liti; and therefore one great cure of harilnes.si of heart and impenitency, is seriously to meditate upon Gods ])ower: “Circumsise therefore the foreskin of your heart, and be no more stiff-necked.” Why? “For the Lord your God, is Ciod of gods, and Lord of lords, a great Ciod, a mighty and a’terril)le” (Dent. x. Ifi, 17). Do you know what Ciod is, and will you contend with him? Certainly you will fail in the enterprise an<l undertaking.
Secondly, Let mr prove, there arc none so proud as they that can brave it thus with Ciod. I will take the rise of my argument thus: —
1st, Of all pride, that against superiors is most heinous.
2ndlv, Of all superiors Ciod is the highest, and dcservelh our chiefest respect.
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1st, Of all pride, that against superiors is most heinous. Pride bewrayeth itself either by a disdain of inferiors, neglect of equals, or contempt of superiors. Now of all the other, this is the most ofiensive, because there is more to check it; therefore it is threatened as a great disorder: “The child shall behave himself proudly against the ancient, and the base against the honourable” (Isa. iii. 5). When men carry themselves insolently to those that are far their betters, that is counted a great arrogancy in the world. To injure equals, or contemn inferiors, is not so much. There is the ground for the argument.
2ndly, Of all superiors God is the highest, and deserveth our chiefest res2?ect; therefore to deal proudly against him, is worst of all. Consider, —
1. That God hath an absolute jurisdiction.
2. His supremacy is not precarious.
3. In the raangement of his supremacy he useth much condescension. Now to stand out against him, O what egregious pride is this!
1. He hath an absolute jurisdiction over us. Those that are our betters, we are to honour and respect them, though they have not power over us; but God is not only honourable, but chief and supreme, and hath a full right in us. In the civil law they distinguish of a twofold dominion, there is Dominium jurlsdictionis, and Dominium 2)roprietatis, The dominion of jurisdiction, and of propriety. The dominion of jurisdiction is proper to reasonable creatures, who only are capable of government: propriety, that respects other things, as our goods and lands; and propriety’ argues a greater right, and a greater dominion. A man may have ajurisdiction over others, when he hath not an absolute dispose over them, as a prince over his subjects. Nay, a man that hath a jurisdiction and propriety too, his propriety is greater over his lands and estate, than over his servants, though they be slaves; yet because they partake of the same natuie with himself, he hath not such a power to disjwse of them, as he hath to dispose of his goods and lands. Now God hath not only an absolute jurisdiction over us (which were enough in the case) but he hath a propriety, a more absolute power over every man, than the greatest monarch hath; what shall I say, over his subjects, over his slaves? nay, a greater propriety than he hath over his goods and lands: why? for he made us out of nothing; he is our potter, we his clay; he hath such a power over us to dispose of us according to his will, as a potter over his clay, to form what vessel he pleaseth. Now for a man to strive with his maker, it is as if the clay should lift up itself against the potter; so much the Prophet saith: “Wo unto him that striveth with his maker” (Isa. xlv. 9); -what, shall the pot lift up itself against the potter? that were monstrous, since it is his. Now the potter did not make the matter, only bestows form and aj’t upon it; but God gives us form, matter, and all, and shall we rise up against him, and contemn him?
2. Consider, that his supremacy is not precarious, it doth not stand to the courtesy of man, that is, whether man will yield God to be supreme, yea or nay; but it is backed with a mighty power: “Humble yourselves under the mighty hand of God” (1 Peter v. 6). God’s hand is a mighty hand, and therefore we should humble ourselves. It is a madness to contend with the Lord of Hosts. What are we to the Lord, who can stop our bi-eath in a moment? “By the blast of God they perish; and by the breath of his nostrils are they consumed” (Job iv. I). With a breath God can destroy us all, and resolve us unto nothing; therefore to rise up against God, this is the greater pride. Other superiors cannot always maintain their rii,dit, they may be foiled in the contention; but surely God will have the best of it; it is madness to contest with him.
3. God hath not only right, and that backed with an almighty power; but in the management of his supremacy over men, he useth much condescension. To instance that in two things: —
(I.) In making motions of peace to such proud and obstinate creatures as we are, that can be of no use or profit to him; ay, and though he be the wronged party. There is in us that which Austin calls hijjnnitdsaniinos’itat’is, the weakness of strength of stomach. We are striling who shall yield first; though it be for our interest and advantage to be n conciled, yet we are looking who shall submit first; but the Lord, though he can back his sovereignty with power, yet he comes down from the throne of sovereignty, and makes ofiers of grace, and prays you to be reconciled; when he might destroy, then he beseecheth, and speaketh supplications to the creature; he comes and entreats you with a great deal of aH’ectionatc earnestness. Oh! that God should stoop thus to a handful of unprofitable dust! Creatures that can no way be of use and profit to him! ^^’hat pride is this, to stand it out against such a God I
(2.) In seeking to reclaim us, and soften us by many mercies, and by his kind dealing w ith us, God would break the heart rather than the back of the sinner, and therefore he seeks to melt us with acts of kindness. Now for us to continue our pride and rebellion after all this, what a pride is this! of how horrible a nature: “Uespisest thou the riches of his goodness and forbearance, and long sufferings, not knowing that tlic goodness of Godleadeth thee to repentance?”’ (Rom. ii. 4.) God withholds his hand, and is loath to strike; nay, not only so, but doth follow us with acts of grace and kindn’.’ss, and maintain us with his own expences, and yet the proud heart of man w ill not relent. Mark these words, “They despise his goodness;”’ they do in effect say, ‘God shall not have my heart for all this.’ Oh, how great is this pride! These are considerations that may give us a little light to judge of that pride that is in obstinacy and iinpenitency in sin. If you consider Gods absolute riirht, he hath not only a dominion of jurisdiction over us, but a full propriety in us to use us at his pleasure; and this right of his is backed with almighty power, and doth not stand with the creatures’ courtesy; and though it be so, yet it is managed with a great deal of condescension and love, he beseecheth poor creatures, and tendereth offers of peace; and they are fed and maintained at his charge, and taste of his goodness and bounty.
Use I. — It informs us, how humble soever men appear otherwise, yet they arc proud if they have never submitted to God with brokenness of heart, seeking his j)ardon and favour. There arc many which are facile to men, and yet full of contumacy and stoutness of stomach against CJod. They can stooj) to the poorest worm, and court its favour, but yet deal insolently with tlicir Maker. But if men were persuaded of the truth of Ciods being, they would sooner be convinced of the naughtiness of their hearts, by comparing their carriage to God and men. Many there are that are tender of wouiidmg the reputation of men, yet dishonour CJod. and are never tnjubled. Many that look upon it as an uncomely thing to despise their neighbour, to deal hotly with an underling, and vaunt it; yet never made conscience of submitting themselves to God, who is their undoubted superior. Men count it part of humility and good manners to yield to those that are over them, and to pay them all kinds of respect and subjection; yet they never take care to seek the favour of God, and humble themselves seriously for their offences against him. You take it ill in the world when people of mean quality insult over you, when such times fall out as the base rise up against the honourable; what are you to God? Poor, base worms! will you contend with your Maker? do you count it to be a heavy disorder, and a strange inversion of all states and conditions, that men of mean and low fortunes should brave it over you, and sway things in the world? and how ill maj” God take it that you stout it out against him? There is a greater distance between him and you, than between you and your fellow-creatures: therefore if it be grievous to you, what a heinous offence is it to stand out against God?
Use II — It instructs us what is the way to reduce and bring home sinners to God, by breaking their pride, or, as the expression is: “And hide pride from man” (Job xxxiii. 17); by which is meant taking away pride; for that which is taken away, is hidden, or cannot be seen. As the hiding of sin is the taking away sin; so the hiding of pride is the cure of it.
1. By humble and broken-hearted addresses to God for his pardon, and his grace. There is no way to cure the pride of unregeneracy, but by brokenness of heart. Come and put your mouths in the dust, and acknowledge that you have too long stood it out against God. As the nobles of the king of Assyria came with the ropes about their necks, and submitted themselves, so “They shall return with weeping, and with supplications” (Jer. xxxi. 9). This is the way to come out of j’our sins, to go and bemoan the stubbornness and pride of your hearts; as Ephraim bemoaned himself, and smote upon his thigh, and complained of his obstinacy (Jer. xxxi. 18). Christians, first or last, God will bring you to this; if you do not stoop vohmtarily, you shall bj’ force; if y“our hearts be not broken by the power of his grace, they shall be broken in pieces by the power of his providence: “As I live, saith the Lord, every knee shall bow to me” (Rom. xiv. II): God hath sworn “As I live;” now in every oath there is an implicit imprecation, that is, if this be not done, then let this befall me. So there is an implicit imprecation in that oath, ‘Count me not a living God if I do not make the creature stoop.’ If you stand it out against the power of his word, can you stand it out against the power of Christ whenhecomes in glory: “Can thineheart endure, or can thine hands be strong in the days that I shall deal with thee” (Ezek. xxii. 14). O! how will your faces gather blackness and darkness in that day!
2. Yield up yourselves to be governed by his will and pleasure. It is not enough to come weary and healy laden; not only to be sensible of the burden of sin, and beg for pardon, but we must take Christ’s yoke (Matt, xi. 29), Nature sticks at this: a proud heart is loath to come under the yoke. We would taste of the sweetness of mercy, but cannot endure the bonds and restraints of duty; as Ephraim would tread out the corn, but was loath to break the clods (Hos. x. 11); the prophet alludes to the manner among the Jews, their fashion was to tread out or thresh out their corn by the feet of beasts, and the ox, his mouth was not to be muzzled; it was easy work, and afforded abundance of food (Deut. xxv. 4). We would have comfort, but not duty.
3. We must constantly cherish an humble frame of spirit, if we would maintain communion with God (Mic. vi. 8); not only walk with God, but
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humble thyself to walk with God; why? he is a great sovereign, and he will be cxactlv observed, and constantly depended upon; and il” you plip, you must bewail vour failings, and, from first to last, all nmst be ascribed to grace.
Doctrine II. — These proud are cursed. Or, those that obstinately and impenitently continue in their sins, they are under a curse.
1. I shall open the nature of this curse.
2. Show how impenitent sinners come under this curse.
First, The nature and quality of this curse; or, what is that curse which lies upon all wicked men? That will l)e best understood by considering that Scripture wherein the tenor of the law is described: “Cursed be he that contirmcth not all the words of this law to do them”’ (Deut. x.wii. ’20); and “Cursed is every one which continueth not in all things which are written in the book of the law, to do them” (Gal. iii. lU). Where there is considerable, the duty which the law exacteth, and then the penalty which the law intlicteth.
1, The duty which the law exacteth, every one must continue in the words of this law to do it. An innocent, holy nature, that is pre-supposed, for it is said the person must “continue.” It doth not consider man as lapsed, or fallen, or as having already broken with God. And then he must continue in “all things;“’ there is a universal, a perfect obedience, that is indispensably reejuired, while we are in our natural condition. And then the perpetuity, he must hold out to the last, if he fail in one jioint he is gone. All this is indippensably exacted of all theiu that live under the tenor of this colennnt, “he that doth them shall live in them;” and “the 8oul that sinneth it shall die.” There is required perpetual, i)erfect, personal obedience. What will you do if this covenant lie upon you, as it doth uj)on all men in their natural condition? If God call you to a punctual account of the most inoflensivc day that ever you past over, what will become of you? “If thou Lord, shouldst mark inicpiities, () Lord, who shall stand?’ (Psalm cxxx. 3) better never have been born, than Ix- liable to that judgment. Oh, therefore, when the law shall take a sinner by the throat, and say, “Pay me that which thou owest,” what shall a poor sinner do? This is the duty exacted.
2. The penalty that shall be inflicted, “Cursed is every one that continueth not in all things which are written in the book of the law to do them.” The law hath a mouth that speaketh terrible things. “Cursed,” it is but one word, but it may be spread abroad into very large considerations. In one place it is said, “The Lord will not spare him. — All the curses that are written in this book shall lie uju)n him” veul. xxix. 20). The book of the law is full of curses, and altogether they show you what is the portion of an impeiutent sinner. In another place it is said: “Every sickness and every plague which is not written in this law, will the Lord bring upon thee” (Deut. xxviii. 61). Mark, though it be not specilled in the law. (iod had threatened sundry sorts of jjunishments, yet he hath many platrues in store which are not conunitted to record or writing; therefore whatever i.s written or luiwritten, revealed in the word, or dispensed in i)rolidence by way of plague and misery, it is but the interpretation of this one word, “Cursed is every one that (ontinueth not,” ic. Ilowexcr, because particulars are most aflecliNc, I will name some j)arls of the curse.
(I.) This is one part of the cursed coiulition of a sinner that is under Jhc law, that the knowledge of his duty doth but ‘he more irritate torruption: “The commandment came, and sin revived”’ (Rom. vii. 9). The more we understand of the necessity of oui- subjection to God, the njore is the soul opposite to God. Sin takes occasion by the commandment, as ©Impositions do more exasperate and enrage a waspish spirit.
(2.) This exaction of duty doth either terrify or stupify the conscience; he that escapeth the one, suffereth the other. Either men are terrified: indeed all sinners are liable to it; the conscience of a sinner is a sore place, and the Apostle saith they are “all their life-time subject to it” (Heb. ii. 15); as Belshazzar trembled to see the hand-writing upon the wall; and Felix trembled to hear of judgment to come; so a carnal man is afraid to think of his condition, and some are actually under horror, and wherever they go (as the Devils do) they carry their own hell about them. Or if conscience be not terrified, then it is stupified, they grow senseless of their misery, and are “past feeling” (Eph. iv. 19); and that is a lery bad estate, and dangerous temper of soul, when men have outgrown all feelings of conscience, and worn out the prints of conviction. These are the two extremes that all Christless persons are incident unto.
3. There is a curse upon all that a man hath, as long as he continues in his rebellion and obstinacy against God: “He is cursed in his basket and store, in his going out, and coming in,” &c. (Deut. xxviii. 15, 17): A man is cursed in his table, that becomes a snare; his aillictions are but beginnings of sorrow. It is a miserable thing to lie in such an estate. If the curse do not break out so visibly, sensibly, it is because now it is the day of God’s patience, and he waits for our return. But mark, God’s spiritual providence is the more dreadful: when God “rains snares’” upon men, all the seeming-comforts which they have, do but harden them in an evil course, and hold them the faster in the bonds of iniquity.
4. There is a curse upon all he doth; his duties are lost, his prayers are turned into sin, his hearing “is the savour of death unto death,” Mhilst he lemaineth in his impenitency. It is said: “The sacrifice of the wicked is abomination; how much more when he bringeth it with a wicked mind” (Prov. xxi. 27). Though he should come in the best manner he can with his flocks and herds, yet all will be to no purpose, it is an abomination to God.
5. Impenitency binds over a man, body and soul, to everlasting torment; in time it will come to that: “Depart ye cursed,” &c. (Matt. xxv. 41). They are only continued until they have filled up their measure, and are ripened for hell, and then they lie eternally under the wrath of God. Look, as it is sweet to hear, “Come ye blessed,” &c., so dreadful in that day to hear, “Depart ye cursed,” &c. Thus are the proud cursed, (that is, obstinate, impenitent sinners) while they stand off from God.
Secondly Let me examine upon what score they are cursed.
1. Every man by nature is under the curse; for until they are in Christ they are under Adam’s covenant, and Adam’s covenant will yield no blessing to the fallen creature: “As many as are of the works of the law, are under the curse,” &c. (Gal. iii. 10). INIark, every man that remains under the law, that hath not gotten an interest in Christ, the curse of the first covenant remains upun him; and accordingly at the last day he shall have judgment without mercy; he shall be judged according to the terms of that covenant: for there are but two states, under the law, or under grace therefore wliilc they are in a state of nature, they must needs be under wrath. So: “He that believeth not, is condemned already” (John iii. 18).
That is, in the sentfiiceof the law; there is a curse jjone out against him; the man is gone, lost, condeinncd aheady.
‘2. This curse abideth upon us until we l)elieve in Clnist. The sentence of the law is not repealed: “He that believeth not, — the wrath of God abideth on him” (John iii. 36). “Christ hath redeemed us from the curse of the law, being made a curse for us,” &c. (Gal. iii. 18).
3. When Christ is tendered, and finally refused, then the sentence of the law is ratified in the Gospel, or the court of mercy. A court of Chancery God hath set up in the Gospel for penitent sinners; but then it follows: “This is the condemnation, that light is come into the world, and men loved darkness,” kc. When God shall tender men better conditions by Christ, and they turn their backs upon it, then is this curse confirmed.
UsK I. — Consider how matters stand between God and us; examine how it is with you. Here let me lay down these propositions by way of trial: —
1. Every man by nature is in a cursed condition (Eph. ii. 3); every man is liable to Adam’s forfeiture and breach; the elect childrtTn of God, as well as others, are liable to the curse.
‘2. There is no way to escape this curse, but by flying to Christ for refuge (Heb. vi. 18). As a man would tly from the avenger of blood, so should we tly from the curse of the law that is at our heels. Wrath is abroad seeking out sinners; now, saith the Apostle,” Oh that I might be found in him. ’
3. A sense of this benefit we have by Christ, will necessarily beget an unfeigned love to him; else we can have no evidence, but the curse doth still remain; and therefore it is said: “If any man love not the Lord Jesus Christ, let him be Anathema, Maranatha” (1 Cor. xvi. 22); accursed till the Lord come, that is for ever and ever. How can a man think he shall be the better for Christ, that doth not love Christ, nor delight in him, and have no value for him? and therefore if you have not this love to Christ, it is a sign you have no benefit by him, you have not that faith that will give you a title.
4. This love must be expressed by a sincere obedience, for “this is the love of God, that we keep his conunandments” (1 John v. 3); and, “They that are Christ’s have crucified the flesh with the afiictions and lusts” (Cial. V. 24). They are not C’hrists, are not to be reckoned to him merely that make a profession of his name, and with whom his memory seems to be precious; but they are Christ’s that testify love to Christ. Do you perform duties for Christ’s sake?
UsK II. — To press you to come out of the curse which cleaves to all impenitent sinners. Oh, what a dreadful condition are they in! and how soon (iod may take advantage of this curse, and cut us off from a possibility of grace, we cannot tell; and at the last day this curse will be ratified. Therefore be sensible of the burden, come out of it; this is (Jod’s end in shutting up a sinner under such a fatal necessity. Either you must perish for ever, or run to Christ. This should cpiicken us the more to Hy to his mercy.
Thirdly, They are not only cursed, but “rebuked:” “Thou hast rebuked the proud,” &c. Observe: —
DocTUiNK III. — The rebukes of CJod’s providence upon impenitent sinners, they are of great use to the saints.
1. They are arguments of his displeasure against the proud, and atrainst the impenitent. God, that is so merciful to the humble and broken-hearted, that looketh to him that is poor and contrite and trembles at the word (Isa. lxvi. 2); he can be severe and just against those that deal proudly, that lift up the heel against him (Psalm lxviii. 21). It is twice repeated, “Our God is a God of salvation; but he will wound the head of his enemies,” &c. Mark, though mercy be God’s delight, verily he is a God of salvation; yet we must not imagine a God, all of honey, and all sweetness. If men be proud, obstinate, and impenitent, they shall be cursed; and not only cursed, but they shall be rebuked.
2. It is a proof and document given to the world, how tender God is of his word, how willing to satisfy the world. This is the rule we must stand by, “Thou hast rebuked them.” Why? “Because they erred from thy commandment.” God hath authorised and ratified the law by the rebukes of his providence, and makes it authentic, and valid in the hearts and consciences of men: “The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men,” &c. (Rom. i. 18). Mark, “it is revealed from heaven:” the events which fall out in the world, we should not look upon them as casual strokes, or a chance that happened to us in the way, but as discoveries from Heaven; the word is the rule of life; mark again, “against all ungodliness,” this is the breach of the first table; “and against all unrighteousness,” which is the breach of the second table. God hath owned both tables: “The word spoken by angels was steadfast, and every transgression and disobedience received a just recompence of reward” (Heb. ii. 2). He means the law, which was delivered by the ministry of angels: now every “transgression,” by that he means sins of commission; and every “disobedience,” by that he means sins of omission; and God hath met with every breach and every violation of the law, how punctually God hath exemplified every commandment in his judgment. And if he would make collections of providence, we might easily find this, how God hath rebuked pride, and that because they err from his commandment.
Again, It may be improved as a check against envy at the prosperity of the wicked. Do not call the proud happy, they are cursed already, and in time shall be punished. Mark the end of the wicked (Psalm xxxvii. 17). First or last God will manifest from Heaven his displeasure against their impenitency. By daily experience we may see that they thrive ill that set themselves against God.
And then it serves to confirm the truth of the threatening. Oh! when God inflicteth judgments, remember the curse of the law is not in vain; after the thundering of the threatening, there will break out the bolt of confusion and destruction upon the wicked, so that you must either do or die for it.
Use. — Let this persuade men to break off their sins by repentance, that you may be sensible of the wretchedness of your condition. God’s words are deeds. Men may curse, and yet God may bless for all that; but God’s curse is sure to take place. Let us make that use which David doth of it, to excite our affections to the word of God, by the vengeance which God taketh of the pride and scorn of others. The examples of others shipwrecking themselves by their rebellion against God, are sanctified when they make us more careful and watchful that we err not from God’s commandments.