Appendix II: A Sermon Preached at a Wedding

Preached at a Wedding, November 6 1684.

BY THE REV. MATTHEW HENRY.

[From the original Manuscript*]

Psalms ci. 2. — O when wilt thou come unto me?

These words may be looked upon as spoken by the sweet singer of Israel; either.

1. In his PERSONAL capacity as he was a saint. And then they shew what is the great thing that a gracious heart pants and breathes after, namely, the presence of God, which, it should seem, David at this time wanted, or, at least, wanted the comfort of Note — 1. God may sometimes, in appearance at least, withdraw

* Obligingly communicated by the Rev. Thomas Stedmam, M. A. Vicar of St. Chad, Shrewsbury. himself from his people, and seem to bo at a distance from them. Christ himself upon the cross experienced this truth, when he groaned out his Lama Sabacthani — why hast thou forsaken me? If this be done to the green tree, what shall be done to the dry? Note — 2. When God is withdrawn, the child of God thinks the time long till he comes again. David does not at all question God’s coming to him — No, faith says, though he be gone, he will come again; but only desires that it may be hastened. Compare Psalm xiii. and 1st verse.

‘When wilt thou come?’ As the saints desire to come to God hereafter, so they desire to have God come to them here. The Spirit and the bride, that is, the spirit in the bride, saith, Come. Come. ‘Even so come, come quickly; make haste, my beloved,’ is the natural language of grace. And is this the language of our hearts? A wicked man cannot truly desire God to come to him, knowing that if God comes to him, he comes in anger; and, therefore, he wails when he sees him come — Rev. i. 7. But to a child of God, nothing is more welcome, his heart is ready for him, the everlasting doors are lifled up for the King of Glory to come in; and he is glad of such a guest. Or,

2. In his PUBLIC capacity, as a magistrate, for this Psalm is penned to a royal tune, ver. 8.

Some think it was penned before his coming to the crown,* and then ’ when wilt thou come?’ is, when wilt thou make good the promise which thou hast given me of the kingdom? And truly he had reason to say, when wilt thou come? for it was a long time, and a sad time with David between his anointing to, and his possession of, the kingdom. Some read it, I will behave myself wisely until thou come. — q. d. I know thou wilt come; though thou art slow, yet thou art sure; and I will endeavour to carry myself aright till thou dost come. We find that he did so. — 1 Sam. xviii. 14. — ‘David behaved himself wisely in all his ways.’ He did his duty and left the event to God. Others think it was penned after his coming to the crown, and then he earnestly desires God to come to him.

1st. To establish his kingdom to him, and to subdue his enemies before him, which he could never have done, as he did, without the presence of the Lord of Hosts — It was he that went upon the top of the mulberry-trees, 2 Sam. V. 24.

2d. To assist him in the performance of the duty of his kingdom. I will behave myself wisely, saith ho, and, O that infinite wisdom would come and help me so to behave myself. Observe, how abruptly this comes in here in the * Calvin. t Ainsworth.

midst of his resolutions, like that of Jacob — Gen. xlix. 18. — In the midst of his speaking his purposes to others, he turns to God to speak his request to him for aid and assistance, as knowing that without that all his purposes would be to no purpose,

3d. To give him the comfort of all his enjoyments. For a kingdom, a world is nothing to a gracious soul without God. Or,

4th. David might speak these words in his PRIVATE capacity as a master of a family; for it follows — ‘I will walk within my house.’ God having called him to a house of his own, he humbly desires God to come and dwell with him in it. ‘Oh, when wilt thou come unto me?’

Doctrine. — That the presence of God, in a house or family, is a very desirable thing. Or thus — ‘Tis a very desirable thing when a man hath a house of his own, to have God come to him, and dwell with him in it.

I shall shew,

I. What the presence of God is.

II. Prove it very desirable. And.

III. Shew what we must do, that we

MAY have it.

I. I shall shew what the presence of
God is.

1st. There is his common presence; by which he is every where; excluded out of no place —

included in no place: — of this David speaks in Psalm cxxxix. 7, &c. And thus he is in the most wicked house in the country, and sees and registers, and will one day severely reckon for, all the wickedness that is in families. But,

2d. There is his special presence, and that is meant here; the presence of his love, and grace, and blessing — his covenant presence. Such a presence as is promised to be ’ where two or three are gathered together in his name.’ Matt, xviii. 20. Such a presence as was in the house of Obed-Edom, when the ark was there.-^Such a presence as went down with Jacob into Egypt. Gen. xlvi. 4. Such a presence as was with Joshua in his wars, (Josh. i. 9,); and with Caleb in his, (Josh. xiv. 12.); and with Gideon in his, (Judges vi. 12.); and with David in his, according to his desire (1 Sam. xviii. 14.) ‘David behaved himself wisely according to this purpose of his,’ and the Lord was with him according to this prayer of his.

II. To PROVE IT DESIRABLE we shall consider, what kind of presence the presence of God is; and then, you shall judge if it be not desirable.

1. It is a guiding presence; where God is, he is as a director, Psalm lxxiii. 23. ‘I am continually with thee;’ what then? Why, ver 24 — ‘Thou shalt guide me with thy counsel.’ We have often need of guidance when we know not what to do, as the phrase is, 2 Chron. xx. 12.

When we know not what to do in point of duty — what we must do? Then, God directs by his word and Spirit, and his deputy conscience; making the way of duty plain; resolving our doubts, satisfying our scruples, shewing us the way; and, which is more, leading us in it. And is not this desirable?

When we know not what to do in point of event — what we shall do. Then, God directs by his providence, opening a door where we saw none; extricating us out of difficulties when we knew not how to do it for ourselves. Where God is, he is a pillar of fire and cloud, in every wilderness — eyes to the blind: and have not families need of this guidance in family affairs? Job v. 24 — ’ and shalt not err’ — so some.

2. It is a guarding presence. Where God dwells in the house, he is a wall of fire about the house — Zech. ii. 5. ’ ‘Tis the Lord that keeps the city’ — Psalm cxxvii, 1, 2. The inhabitants of that house where God dwells ’ abide under the shadow of the Almighty’ — Psalm xci. 1, &c. And is not that a precious privilege? When God is in the house, the glorious angels pitch their tents round about it — Psalm xxxiv. 7.; and these are a better guard than ever a prince or potentate in the world hath. ‘Behold, he that

kcepeth Israel shall neither slumber nor sleep. The Lord is thy keeper: the Lord is thy shade upon thy right hand. The sun shall notsmitethce by day, nor the moon by night. The Lord shall preserve thee from all evil: he shall preserve thy soul.

3. It is a supplying presence. As nothing truly and really evil can lie upon, so nothing truly and really good can be wanting to, that house and family where God is. When the Fountain of good comes, the streams come with him; so that whatever a child of God wants at any time, he may be assured it is not good for him, and then better to be without it. ‘Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.’ God is a guest that brings not only his own entertainment, but entertainment for those that let him in, along with him. When God comes to a housewarming (pardon the country expression) he brings a royal present with him: like that of Ilazael’s to Elisha — 2 Kings viii. 9. — ’ a present of every good thing.” My God shall supply all your need according to his riches in glory by Christ Jesus. The Lord is my shepherd; I shall not want.’ 4. It is a supporting presence. Whilst we are in this world we have not only our wants, but our burdens; pains, sicknesses, losses, crosses, and disappointments. These are burdens, family burdens, which we are often groaning under. Now where God is in a family, he will either take off these burdens, or which comes all to one, he will sustain under them. He will either lighten the load, or strengthen the shoulder. ‘The eternal God is thy refuge, and underneath are the everlasting arms.’ Deut. xxxiii. 27. ‘Though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy stalf they comfort me.’ — Psalm xxiii. 4. David comforted himself with this when he should be in the valley of the shadow of death, that is, in very great trouble, that God would be with him as a shepherd, and there would be his rod and his staff.

Shepherds use a staff to bear up the weary sheep; nay, God, the great, the good shepherd, carries his lambs in his arms — Isa. xl, 11. Where God is, he will not be wanting in inward, spiritual supports, under outward, temporal burdens of what kind soever.

5. His presence makes all sweet. It sweetens all family crosses. These are things which we must count upon, and look for here, in this world. But the presence of God takes out the sting — the bitterness of every affliction, ‘Tis this that puts honey on every rod, ‘Tis this that is the alone comfort of a child of God at all times, and in all conditions. See that promise, Isa. xliii. 2. — When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.

It sweetens all family comforts. ‘Tis the presence of God that is the sugar of all our enjoyments. What are relations and friends without God? A spread table, a full cup, a warm house, a soft bed, without God? Mercies are then sweet when we can see them come, not from a hand of common providence, but from a hand of special love. ‘Tis the covenant, or rather, God in the covenant, that puts milk into the breasts, wine into the bottles of all creature comforts. All creatures are that to us that God makes them.

6. His presence makes all successful. When God was with Joseph, though in the narrow sphere of a prison, all that he did was made to prosper — Gen. xxxix. 23. The presence of God in a house makes all the affairs to prosper, the corn to prosper, and the cattle to prosper; and all to prosper as far as will be for good. It is promised (Psalm i. 3.) as part of the blessing. Job xxii. 28. Psalm x-xxvii. 4, 5. Duet, xxviii. 3, &c. ‘He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper. Thou shalt also decree a thing, and it shall be established unto thee; and the light shall shine upon thy ways. Delight thyself also in the Lord, and he shall give thee the desires of thine heart. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass. Blessed shalt thou be in the city, and blessed shalt thou be in the field.’

If Laban’s family prospered while Jacob was there, much more will that family prosper where the God of .Tacob is.

The psalmist gives us, in Psalm cxliv. 12 — 14, a picture of outward prosperity, and his heart was beginning to bless the covetous, and to say, ‘Happy is the people that is in such a case.’ But he soon corrects himself, ‘Happy is the people whose God is the Lord,’ for they have all this, either in kind, or kindness.

And now tell me, if the presence of God be not very desirable in a house.

in. I AM TO DIRECT YOU WHAT TO DO, THAT YOU MAY HAVE THIS PRESENCE OF GOD IN YOUR HOUSES.

I hope you are convinced it is desirable, and are truly willing to do any thing that you may have it. Then,

1st. If you would have God come to you, you must invite him to come. Send a special messenger to the throne of grace humbly to desire the divine presence. Breathe out those words of David, ‘O when wilt thou come unto me?’ God will not come uninvited. You will scarce come to a friend’s house that does not desire your company.

In the Gospels we find Christ once at a wedding, but then he was called. John ii. 2. If the divine presence be not worth the asking, it is not worth the having, and then it is worth nothing.

Make an errand, then, to God, to intreat him that he would be pleased to come under your roof. Go to him, and tell him you have a house at his service, and that you shall think it an uncomfortable house if he does not come and dwell with you in it. Tell him he shall be heartily welcome to the best you have, and you are sorry you have no better. Be earnest with him. Resolve to have no nay. — See Exod, xxxiii. 14, 15. When Solomon had built a house, he made a solemn business of inviting God to it (2 Chron. vi. 41.). and he had a gracious answer (chap, vii. 12.). This is called dedicating a house (Psalm XXX.) the title — (Deut. xx. 5.) — passing over the right of it to God, and to his service; and, where that is done in sincerity, God will be sure to take possession. Open the gates to let him in (Psalm xxiv.); and say, as Laban to Abraham’s servant, (Gen. xxiv. 31.) ‘Come in.’

2dly, If you would have God come and dwell in your houses, you must bid him welcome into your hearts, for it is the heart that God loolis for — the heart that God calls for. If you had a thousand houses, and should give them all to God, and bid him welcome into them all, if you should not give him your hearts, you would give him nothing. Where God shall not be a heartguest, he will not be a house-guest. Plainly, thus. If you would have God to come to you, you must get him to be your friend, and then he will be sure to come; and how must that be done but by making Christ yours by a true and lively faith; closing with him, accepting of him, making him your friend, and then God in him will be your friend too. Is this work done, or is it not? If not, do it, and do it quickly, as you tender the welfare of your families; for till this be done in sincerity, God will never come near you nor your house either.

Christ is said to ’ dwell in the heart by faith.’ Eph. iii. 17. Now when Christ dwells in the heart, then, and not till then, God will dwell in the house. Now what say you to this? If you would have God come to you, you must come to him. Behold, he calls you — do you come at his call, and then he will come at yours. Admit Christ into your hearts; put the key into his hands; let him have possession of every

corner of it: for assure yourselves, you cannot have a better guest.

3dly. If you would have God come to your houses, you must keep them clean swept from all sinful pollutions: for what fellowship hath light with darkness, Christ with Belial, or God with sin? Sin is the only thing that God hates; and, therefore, he will have nothing to do with those hearts, with those houses, in which that is uppermost. Will you lodge the traitor, the rebel, in the best chamber, and then invite the Prince to your house? See Job xxii. 23. ‘Thou shalt put away all iniquity far from thy tabernacle.’ As you must not be wicked yourselves, so you must see that none of yours be wicked. You must use your authority with children and servants to keep them from sin. — Remember Eli: how dear the indulgence of his sons cost him; there is a terrible Scripture, (Prov. iii. 33.) — “the curse of the Lord is in the house of the wicked.” — Those that are housekeepers, if they be sin keepers, the curse of the eternal God (hear this and tremble) will rest upon them, and their house. Will God dwell there, where drunkenness and uncleanness are; where cursing and swearing, where lying and sabbath-breaking arc? You know he will not, therefore have nothing to do with the unfruitful works of darkness, but rather reprove them, especially in those that are under your charge, for to them you are reprovers by odice. What hath God given you your authority for, but that you may use it against sin? Take pattern by holy Jacob (Gen. xxxv. 2.) He said unto his household, ‘Put away the strange gods that are among you;’ and holy David in this psalm, (verses 3, 4, 5, 7.) which is called the householder’s psalm — ‘I will set no wicked thing before mine eyes: I hate the work of them that turn aside: it shall not cleave to me. A froward heart shall depart from me; I will not know a wicked person. Whoso privily slandereth his neighbour, him will I cut off; him that hath an high look, and a proud heart, will not I suffer. He that workcth deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight.

4thly. If you would have God to dwell in your houses you must furnish them, and make them ready for his entertainment. The Shunammite woman, when she would have the prophet lodge under her roof, provided prophet’s furniture for him, a bed, a table, a stool, and a candlestick; and then he turned in thither.

Now there are two things which you must set up, and keep up, in your house for God, if you would have him come and dwell with you; these are, a Throne and an Altar.

1st. You must set up a throne for him. You,

and your house, must be truly willing to be governed by hun in every thing. For God will not dwell where he shall not rule. He will not be a guest, where he shall not be a king. Where he shall not be all in all, he will be nothing at all. Let not those expect his blessing, that will not bear his yoke. God will have the uppermost place in the heart, and in the house too, or else he will have none; for God will come no where to be an underling. Now what say you to this? Are you willing to have him upon these terms? Will you promise that, by the grace of God, sin shall not rule you, the world shall not rule you? For no servant can serve two masters. Ye cannot serve God and mammon.’ Luke xvi. 13. God will not come to that house where the love of the world reigns. I dare say he will not, for the friends of the world are the enemies of God,’ James iv. 4. and God’s enemies will not have him to reign over them, Luke xix.; and then, he will never come near them unless to their ruin.

2d. You must set up an altar for him, and it must be a smoking altar. I mean this: if you would have God to dwell with you, you must set up, and keep up, the daily worship of God in your families. He expects and requires a lamb in the morning, and a lamb in the evening. You know what was Joshua’s resolution; ‘As for me and my house, we will serve the Lord.’ Let it be yours. Pray with your families. Read the Scriptures to them, and sing Psahns. These are the three great family duties; and see that none of them be neglected. Which of them is not very profitable, and very comfortable? Take some time also to catechize your children and servants. Teach them the good knowledge of the Lord. God has committed them to your charge, and expects from you an account of them.

Remember also to make a business, and to make a conscience, of family worship. Be diligent and serious in it. Consider what a God you have to deal with, and carry it accordingly in all your performances. Be careful to time duty aright. ‘Tis usually the earlier the better, both morning and evening. Let not worldly affairs crowd family worship into a corner, or lead you to omit any part of it, or to huddle it over slightly.

Especially be careful to sanctify the Sabbath in your houses as well as in church. The fourth commandment seems to be directed, especially to masters of families. ‘The seventh day is the sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates.’ If thou be careful and conscientious in this mat-APPENDIX.

ter, go on and prosper; and be assured that the Lord is with you.

5thly. If you would have G’ d to dwell in your families, you must be very careful in the performance of the duties of your family relations; as superiors, inferiors, and equals, always remembering, that we are really what we are relatively. Study the law of the fifth commandment, and be obedient to it. There is great duty in the conjugal relation. The husband’s duty, is, to ’ love his wife even as himself,’ The wife’s duty is, to be obedient to her husband in the Lord. The duty of both is, to do all they can to help one another to heaven; to pray together, and be concerned for the welfare of one another’s souls. Parents’ duty is, to ’ bring up their children in the nurture and admonition of the Lord.’ Masters’ duty is, to give their servants that which is just and equal. Children are to obey their parents, and servants their masters, in the Lord, These duties are often mentioned in the Epistles, to shew what stress God lays upon them. The great family duty is mutual love and unity. See Psalm cxxxiii.

To conclude. Now you see what you must do that you may have the presence of God with you in your houses. And, I think, in shewing you what kind of presence that is, I have said enough to persuade you to it. Now will you be persuad-APPENDIX. NO. in. 355

ed? If not, take what follows — the curse of God.

If you will, be assured that God will certainly come to you, and take up his abode with you, be your house never so mean in this world; and you shall shortly go to him and take up your abode Mith him in a better world. With which words comfort yourselves and one another.