A man may quickly vex and undo himself by sin. Wisdom saith (Prov. 8.36.) He that sinneth against me, wrongeth his own soul: All they that hate me, love death. But the sinner cannot hurt God, he is far above us; man can no more hurt God by sin, than he can hurt the Clouds, or the highest Heavens. Had we an enemy above the Clouds, were it not a madness to shoot arrows, or bend our forces against him? What is man to God! The School-man concludes, Nothing can be added to, 1nothing can be diminished, nothing taken from God by any act of man: Yet man, as much as in him lies, takes away from, and gives or brings to God, when he either keeps, or doth not keep that order which God hath appointed. Sinners shall be judged and dealt with, as they that have greatly annoyed and disadvantaged God, as they that have robbed and spoiled him, as they that have smitten and wounded him, as they that have abased him, and laid him low: And there is reason they should be judged as having done so, forasmuch as they do their utmost to do so. Thus they are described (Psal. 2.1, 2.). The Heathen rage, and the People imagine a vain thing. The Kings of the Earth set themselves, and the Rulers, &c. And why all this? what was it for? It was against the Lord, and against hû Anointed. This was done by the Princes and Great Ones of the world; yet they were so far from being able to prejudice the Lord, either in his Person, or in his Interest, that he did but laugh at them for it. And 'tis considerable that God is described there, ⟨p. 32⟩(according to the notion used by Elihu in the Text) sitting in the Heavens, (vers. 4.) He that sitteth in the Heavens shall laugh, the Lord shall have them in derision. And why doth the Lord laugh? surely because he sees they can no more hurt or hinder him in his purposes, by any of, or all their sinful advisings, and attemptings, than if they should hope to batter down the Heavens by discharging a Pot-gun against them. And therefore he concludes with a triumphant Yet, (ver. 6.) Yet have I set my King (after you have done your worst) upon my holy Hill of Zion. The sins of men do tu•n to the glory of God, but to their own shame. The sins of Gods own children turn to the glo•y of his mercy; those huge heaps, and numberless numbers of sins committed by his Children before Conversion, what do they in the issue, but lift up the glory of his Grace in the pardon of them?
A man may quickly vex and undo himself by sin. Wisdome saith (Prov. 8.36.) He that sinneth against me, wrongeth his own soul: All they that hate me, love death. But the sinner cannot hurt God, he is far above us; man can no more hurt God by sin, than he can hurt the Clouds, or the highest Heavens. Had we an enemy above the Clouds, were it not a madnesse to shoot arrows, or bend our forces against him? What is man to God! The School-man concludes, Nothing can be added to, 1nothing can be diminished, nothing taken from God by any act of man: Yet man, as much as in him lyes, takes away from, and gives or brings to God, when he either keeps, or doth not keep that order which God hath appointed. Sinners shall be judged and dealt with, as they that have greatly annoyed and disadvantaged God, as they that have rob'd and spoyl'd him, as they that have smitten and wounded him, as they that have abased him, and laid him low: And there is reason they should be judged as having done so, forasmuch as they do their utmost to do so. Thus they are described (Psal. 2.1, 2.). The Heathen rage, and the People imagine a vain thing. The Kings of the Earth set themselves, and the Rulers, &c. And why all this? what was it for? It was against the Lord, and against hû Anointed. This was done by the Princes and Great Ones of the world; yet they were so far from being able to prejudice the Lord, either in his Person, or in his Interest, that he did but laugh at them for it. And 'tis considerable that God is described there, ⟨p. 32⟩(according to the notion used by Elihu in the Text) sitting in the Heavens, (vers. 4.) He that sitteth in the Heavens shall laugh, the Lord shall have them in derision. And why doth the Lord laugh? surely because he sees they can no more hurt or hinder him in his purposes, by any of, or all their sinful advisings, and attemptings, than if they should hope to batter down the Heavens by discharging a Pot-gun against them. And therefore he concludes with a triumphant Yet, (ver. 6.) Yet have I set my King (after you have done your worst) upon my holy Hill of Sion. The sins of men do tu•n to the glory of God, but to their own shame. The sins of Gods own children turn to the glo•y of his mercy; those huge heaps, and numberless numbers of sins committed by his Children before Conversion, what do they in the issue, but lift up the glory of his Grace in the pardon of them?
- 1Per actum hominis Deo nihil potest accrescere vel deperire; Sed tamen homo in quantum in se est, aliquid subtrahit Deo, vel ei exhibet, cum s•rvat vel non servat ordinem quem Deus Instituit. Aquin. 1. 2 dae. q. 21. Art. 4. Ad primum.