Deuteronomy 32:15 But Jeshurun waxed fat, and kicked: you are waxen fat, you are grown thick, you are covered with fatness… First, prove it to you, that even the best men are in danger to become the worse for mercies: for outward mercies, 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. I. 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; our privative mercies are greater and more than our positive mercies are, though we perceive them not: the dangers that we are delivered from are more than 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 (Deuteronomy 32:26), the Lord speaks of a great privative mercy. What good, now, did this deliverance do this people? In the thirty-second 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, etc. In this manner they improved their corruptions. In Psalm 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. 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 Peter 3:6); if God give them His Gospel, they are in danger to turn His grace into wantonness (Jude 1:4). Not the word of grace, but the privileges 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 (Jeremiah 7:8, 9), and so in Hebrews 6:7, 8, There is the ground that drinks in the rain of ordinances and influences, and yet brings forth briars and thorns. So if men receive spiritual privileges, they may be the worse for them (Matthew 3:9). Nay, spiritual divination, and be in danger to be the worse for it: Paul was so (2 Corinthians 3:7). Nay, spiritual motions and operations (Hebrews 6:5, 6). II. But you will say, What is the reason? are the mercies of God of such a malignant nature that they make men grow the worse? A man would think, if anything would make men the better, mercies would; it is 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. 1. 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 (Romans 7:11). 2. Secondly, from the general curse that by reason of sin is come upon all the creatures, and all God's providential dispensations. 3. 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. But in a more especial manner the devil is an enemy to the mercy of God more than to any other creature of God. Why? because the devil's 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. 4. 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 Zechariah 5:3. 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 God's hearing prayers, He hears wicked men's 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. God doth as much rain snares 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. III. I shall now speak a few words of application; there are 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 (Psalm 68:26). Not only for late mercies received, but look to the Fountain from whence all mercies did first flow (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 everyone in private family mercies, and the public 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? There are six things that are the ordinary ways 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 yourselves naked before God. First, the ordinary abuse of mercy is forgetfulness of God (Deuteronomy 6:14). Secondly, when they are settled upon them, and satisfied with them. Let them but keep this mercy, and it will be well with them. Let us enjoy this, and all is well. Thirdly, when men grow refractory unto duty, and oppose the things of godliness with a higher hand. 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 (Ezekiel 16:15). Fifthly, when men ascribe mercy to themselves, and would take the glory from God (Habakkuk 1:16). Lastly, when men employ all to their own use, when all men's 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 Isaiah 29:1. 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 Jeshurun: that they were the worse for their mercies; the mercies they received did but ripen their sins and hasten their ruin; take heed you bring forth fruits worthy of the mercy you receive. First, the proper fruit of mercy is an humble acknowledgment of our own unworthiness. 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. Thirdly, when mercies do bring a man's sins to remembrance, the soul stoops under the apprehension of mercy: what, will God show mercy to me one so rebellious and disobedient as I! and then the soul reads over the guilt of his sin with new remorse. Fourthly, when mercies lay upon the man 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. 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 Chronicles 32:26). Lastly, that soul is the better for mercy when it loves God the more for it (Psalm 18:1). But how shall I know that I am the better for mercies? Pray observe these four rules. First, thy mercies will never make thee the better, unless they be mercies that proceed from a covenant right and interest. Secondly, when a man, as he receives all from God, doth direct all to God. Thirdly, consider, this is the mercy that doth you good, when it makes thy soul prosperous. Lastly, wherein your prayers to God are drawn forth more for a sanctified use of the mercy than for the mercy itself. (Wm. Strong.) Parallel Verses KJV: But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. |
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