Davids Learning, Commentary 3
VERSE 3. 4.
When I held my tongue, my bones consumed in my roring all the day.
For thine hand is heauy vponupon me day and night, and my moisture is turned into the drought of Summer. SELAH.
OVr Prophet confirmeth his former Proposition by his owne experience: First, of the misery hee was in, in respect of Gods wrath for his sinne in these two Verses. Secondly, of blessednesse in respect of remission, Vers. 5. It is as if he had said; I know what a miserable burden sinne is, by wofull experience: & the guile of my heart ouer-reached me, and made me know to my cost what it is to hide and keepe close sinne; I was night and day in a little ease, my body fayling me, my spirit not sustayning me, but so tormenting me, as that I rored out for paine; my miserie, while I carryed my sinne, was intolerable.
Whence in generall note: First, that a Christian must Doct. 1.not only heare and learne the Word, but also hauehave experience A Christian must hauehave experience of Gods Word in his owne person.of it in his owne person, as Dauid here teacheth, not by Precept only, but by his owne example: so, Psal. 119 75. I know, Lord, that all thy iudgements are good; and Psal. 34. 8. Taste and see how good the Lord is: make tryall in your soules, and finde it in experience. And this is, when men will be informed and reformed by it; then they taste the sweetnesse of the Gospell. But many of great experience in the world, hauehave no insight in the businesse of saluation, as being a thing which they thinke concerneth them not. Secondly, note that eueryevery Christian 2.must make himselfe an example of the Word hee heareth and professeth; he must bee a burning and shining light, to giuegive light to others, that there may be no Christian duety of Faith, LoueLove, Obedience, Humility, Patience, &c. but he may shew his measure and degree of it in his owne life and conuersation. Thou being conuerted strengthen thy brethren. Thus eueryevery priuate Christian shall be a Teacher in his place, and able to strengthen others, and say: I hauehave preuailed with God by humility and silence, and so shall you: I hauehave preuailed against my sinnes by humble prayer and confession, so shall you: I hauehave obtayned comfort in distresse by these and these meanes, and so shall you: I preserue my peace with God by such and such courses, as himselfe hath appointed, and so in time shall you. Thus must eueryevery Christian by wise obseruation and application of Gods Word and Workes to himselfe, shew himselfe an example and copie of the rules of Christian life: Masters of Families to them that are about them, and Parents to their children; Christ came from heauen to be an example of meekenesse and lowlinesse; Learne of me, for I am meeke and lowly, and yee shall finde peace to your soules. God himselfe teacheth men by his owne example, to rest on the Sabbath as he did, to be holy as himselfe is holy, &c.
Farre are they from this, that make themselues examples of scoffing the Word and Professors; examples in lying, swearing, drinking, oppressing; examples in Sabbath-breaking, gaming, whoring, and the like: whom we leaue as hopelesse, to the Lords rebuke, who will take them at the rebound, and make them examples of his plagues, to as many as they hauehave beene examples in sinne, euen to Men and Angels. Are these the fruits of so long hearing, of praying, and cōming to Church? Are these the lessons thou learnest? Is this the returne of thy prayer? Take vp betime with thy selfe, lest God be inforced not to take vp with his displeasure against thee.
In the two Verses are two points,
First, the touch of conscience for sinne.
Secondly, the reason: for thy hand, &c.
The touch of conscience is described: First, by the cause, While I kept close my sinne. Secondly, by the grieuousnesse of it; as it is set forth,
1. By the effects, which were two,
2. By the continuance of this touch day and night.
1. The change of the body, seene in
2. The roring of the voice.
1. His bones consumed.
2. His moysture dryed vp.
First, for the cause, While I kept close my sinne, that is, Doct. 1.while I dissembled it and confessed it not. Whence note,A godly heart cares not to shame it selfe, so as God may be glorified.
First, the disposition of a godly mans heart, hee cares not to shame himselfe to all the World, so God may be glorified. Dauid publisheth to all the world his sinne and shame, his hiding of sinne, and his guile of heart. Why doth he thus forget himselfe and his fame? He was a King, had glory, wealth, and honor. Oh, but he was a Christian, hee had piety and holinesse in his heart; where he can glorifie God, he will abase himselfe; if he can edifie others, he will cast downe himselfe. The like we see he did in the 51. Psalme, and many other places. The like did Moses, Daniel, and other holy Pen-men of Scripture set downe their owne sinnes and shame; so Paul, I was a Persecutor, an Oppressor, a Blasphemer; who could say more against him then himselfe did?
But meaner men then Kings are ashamed to be known of any sinne, and flatter themselues, Because they are great, therefore scarce men: but Dauid though a King, who had carryed his sinne so secretly as none knew it, none could compell him, yet is willing for God and his Church, and a good conscience to shame himselfe: And teacheth vsus thereby, that euen the greatest, though they might without being detected conceale their sinnes, yet in some cases must confesse them; and that they should more tender the quiet of their consciences, then all the honor of the world, more respect Gods glory then their owne.
Cases of open confession are these: First, in case of publike offence: so Achan confessed and gaue glory to God. Secondly, when knowing our owne sinnes and Gods mercy, we confesse them, to comfort others: so Paul relates of his persecution, blasphemy. Thirdly, to witnesse our sound and thorow turning to God, we must not be in some case loth to acknowledge our faults in the face of all the World.
Many are franke often-times in complayning of themselues, and acknowledging of their corruptions; but farre short of this holy man: for it proceedeth not of hatred of sinne, but often from boasting; or, It proceedeth not from iust ground or settled iudgement, but from too light an opinion, that our selues are sinners: or, It often goeth with lesning or excusing the sin or ones selfe, and not with exaggerating of his sinne (as here) to the sound breaking of his heart: or, It hath not Gods glory, and good of the Church for its end, but a mans owne glory: for many vponupon slight occasion will confesse their faults, that themselues may bee better thought of for it, and to conciliate a good opinion of themselues. Therefore in thy confession to others take these rules with thee; See the ground, affection, the manner and ends be good and iust; else thy heart is not eased, but burdened the more.
Secondly, we may hence note, that a guilefull security Doct. 2. Guilefull security may cast a godly heart on a slumber, till God awaken itmay hold the conscience of a conuerted person in a slumber of soule, so as hee shall be hindred from repentance, till God by some forcible affliction waken him: This wee may see in Dauid here: So Iosephs brethren held a long time the sinne of selling their brother, till the affliction wakened them; before which time they could tell their Father and their Brother, Wee are twelue brethren and one is not, and, One is dead; as if they had not sold him. Ionah sleepes vnderunder the hatches, though the stormes rise, the waues beate, and the ship be troubled, and the goods lost; till God by the Mariners bid him, Vp sleeper, and the lot finde him out. So Professors often leaue their first works, and slack their first louelove, till God come against them, &c.
A reason hereof is: First, ignorance and blindnesse in Reasons.the best, which suffers them not to see sinne in the nature 1.and degree of it: onelyonly light discouers darkenesse, and therefore being light but in part, euen the best cannot but faile in finding out their owne sinnes. Secondly, a 2.kinde of hypocrisie, and guile in the heart of the best, which Dauid here acknowledgeth: for the best would often seeme better then they are, and would rather bee sinners then so reputed. Thirdly, an affection to sinne through an old acquaintance with it: for eueryevery mans nature, 3.so farre as it is vnregenerate, is in louelove with sinne: Iob calls it (20, 12.) a sweet morsell, which the wicked hold vnderunder their tongue and will not let goe: And the regenerate themselues part with sinne indeede, but (as our Sauiour implieth) as from their eies and right hands. Fourthly, because of the effect of it: for sinne discouered 4. Pudor conuersionis & confusionis.brings shame. What fruit had yee of those things whereof ye are now ashamed? And to auoid this shame, men would hide their sinne, which is a filthinesse and a nakednesse. Fifthly, a security and negligence in the heart: men are loth to dig so deepe, to search narrowly their hearts to 5.finde out sinne, a tedious worke it is of mortification, and so are loth to trouble their sinne or themselues. Sixtly, and lastly, because the nature of sinne (to which 6.the best giuegive way) is, to dead the heart, to quench the Spirit, and to extinguish his graces.
And therefore, first, beleeuers must not flatter themselues, but bee still awaking themselues to seeke after Vse 1.God; we must enter into our hearts, and consider our waies; we will keepe reckoning what we runne on the score with men: but rare are they which thinke how deepe they are in Gods bookes, such bad husbands are we for our soules.
Secondly, wee should vse meanes against this guile, Vse 2.which preuailes against the best: first, the counsels of the Word must not be neglected.
Secondly, the motions of the Spirit must be entertained and cherished: for that is a monitor in the eare, and sets before vsus the way and our aberrations.
Thirdly, the checkes and prickes of conscience, which attended vntounto, would often awake vsus, and saith, Thou art Vse. 3.the man, This and that sinne lies at the doore.
Thirdly, we must not bid adieu to the remembrance of sinnes past and pardoned, but euer beare them in minde so farre, as to work out godly sorrow, holy bashfulnesse, and lowlinesse of minde; and so farre as may be a spurre to more fruitfull obedience for time to come. Thus Dauid, though his sinne was forgiuen him as Nathan told him at first, yet euer remembred and set before him his murther and adulterie. Thus Israel acknowledged the desire of a King to be their sinne. Thus Paul often remembred his blasphemy and persecuting.
For this, let vsus be often opening and looking on our wounds, seeing the neglect of them, and hiding of them is lewd carelesnesse, and mortally dangerous. It is no newes, that a souldier is shot or wounded: but to see him goe with it, neuer regard nor dresse it, is a forelorne negligence, and condemned as a desperate folly: so for vsus fighting in this world, to come by knockes and maimes is no maruell; but to hide them, and let them goe and ranckle and fester, not complaining of them, not vncouering them to the Surgeon & Phisicion of soules, is spirituall frensie and madnesse. See we not, that our soules in their swaruing from God, are like bones beside the ioynt? the longer they go, they prooue more painefull; therefore take them betimes, they are set more easily.
Thirdly, note, in that Dauid is said to bee silent, and Doctrin. 3.not confesse his sinnes of murther and adultery, almost Gods child may hold some outward parts of godlinesse, and yet not see and confesse his sinnes for a time.of an whole yeere, that a man, euen Gods child, may hold some outward parts of godlinesse, and yet for a time by a slumber of conscience lie silent, and not indeed come to see and confesse sinnes. All this yeere Dauid came to the Temple, there prayed and praised God, and confessed sinnes, he laid not aside all his family-duties: but out of doubt performed some or the most of them, yet he confesseth he was silent; for while a man lies in sinne, his prayer is as no prayer; his confession is no confession: first, his prayer is not accepted before God: Psalme. 66. 18. If I regard wickednesse in my heart, the Lord will not heare my prayer. Secondly, the Sacraments doe him no more good, then they did Iudas. Thirdly, Gods word, because it is not mingled with faith, is vnprofitable; it is as pure liquor, put into a fustie vessell: and lastly, sinne separateth betweene God and him: Isai. 59. 2.
Thou commest to heare the Word, to pray, to keepe Use.the Sabbath in the publike seruice of it, and thou thinkest thou hast done a great matter: but if thou commest with an impenitent heart, a sleepie and slumbring conscience, thy prayer and confession is all silence, God heares nothing; if thou speakest to God, speake with thy heart, else he heareth thee not.
Thinke we not, that Iosephs brethren held on a forme of Religion, while their sinne troubled them not for so many yeeres? and what was all their prayers and confessions all that while but silence? and so many Christians, who fall from many goodly beginnings, will take such order, that they will keepe so much religion, as they may bee thought to hauehave some feare of God in them, but either couetousnesse, or some other sinne holds them, which they repent not of, as hindreth for the timely seeking of reconciliation with God.
Many also goe on in a forme of Religion, confesse their sinnes in the Church, and ioyne in other good exercises in priuate, yet in some one sinne their conscience slumbereth: and though they bee not altogether hardned, and without all touch of feare, or desire of fauour, yet are they very coldly mooued to confesse sinne, or seeke peace; they go slumbring on, and weare out much time without comfort of their duties, and are loth to be stirred, till God take them in hand, and iudge them for not iudging themselues, and force them by violence to that, which it had been more for their ease voluntarily to hauehave vndertaken.
Now we come to the effect of hiding sinne, which is trouble both inward and outward, euen in Gods owne children.
But here first note what is the ende of afflictions in Note.them, to wit, not the punishment of their sinnes, which The end of afflictions is to shake the godly out of their securitie.are all remitted by one satisfaction of Christ: but to shake them out of their sleepe of securitie, and to draw them out of the thickets, in which they would willingly lie hid.
Yea, but they be fruits of sinne, and part of the curse Obiect.of sinne.
In themselues indeed they be the fruits and effects of Answ.sinne, but now their nature is altered, and of curses, by Christ are changed into crosses; the Lord, who bringeth light out of darknesse, brings this good out of them, that they helpe forward the repentance, mortification, and conuersion of sinners vntounto God: Psalm. 119. 17. It is good for mee that I was afflicted, that I might learne thy statutes.
Now good is diuers: first, naturall: secondly, spirituall: thirdly, morall: fourthly, sensible: fifthly, by euent or accident.
First, naturall is that, which is infused into eueryevery creature in the creation; their nature, vse, quantities, qualities, all are good; so are not afflictions in their nature, being the punishment of sinne.
Secondly, morall good is whatsoeuer is agreeable to the morall law; so are not afflictions, they are not prescribed in the morall law.
Thirdly, spirituall, whatsoeuer appertaineth to life euerlasting, as faith, hope, louelove, &c. thus be not afflictions good, spiritually.
Fourthly, good to the sense is, whatsoeuer pleaseth the sense of man; so was apple good to the eye: thus no affliction is good and pleasant to the sense for the present: Heb. 12.
Fifthly, they are good by euent and by accident, partly, by Gods ouer-ruling prouidence, that can turne them to good; and partly by grace in the elect, who make a good vse of them.
First, to say with the Papists, that the afflictions of the Vse 1.godly are so many temporall punishments, and satisfactions for sinne, is
First, to derogate from that onelyonly satisfaction of Christ, and from the perfection of it. Secondly, to lessen the merit and desert of sinne, which is death eternall. Thirdly, to misse Gods end of afflicting his children, which is not to punish that, which is already punished in Christ, but to purge that, which still cleaueth vntounto them, and hangeth fast on.
Secondly, when thou art any way distressed and touched, Vse 2.especially in conscience, come backe to thine own sinne, say with thy selfe: Surely I hauehave either not repented at all, or not fully of all; this is, because I hauehave held my peace, and hauehave not confessed my sinnes to God, or not forsaken them. For when afflictions hauehave done that for which they are sent, whē they hauehave opened the eare, and humbled the heart, as a messenger which hath done his errand, they depart, Leuit. 26. 41. the Lord threatneth the Iewes, that because they hauehave walked stubburnely with him, he will walke stubburnely against them: but how long? till their vncircumcised hearts bee humbled, and they willingly beare the correction, praying for their sinne, then hee will remember his couenant: Iob 33. 14. The Lord speakes once or twice to a man, saith Elihu, and if one say, I hauehave sinned and peruerted righteousnes, and it did not profit me, then he will deliuer his soule: here is a way for ease.
Thirdly, willingly accept the prouocations of conscience, when they stirre to renue repentance, not benumming Vse 3.thy soule, or hardning thy selfe by continuing without reconciliation: Answere the summons of God, hold thy peace no longer; for this increaseth the rods, and tieth affliction fast vntounto thee.
Fourthly, this being a prerogatiue of Gods children, namely, that euill shall be turned to their good, as good Vse. 4.to euill to the wicked, be not dismaied in afflictions, but comfort thy selfe in the Lord thy God, and in this, that the present affliction tendeth vntounto, and endeth in good, because it brings foorth the fruits of vnfeigned righteousnesse.
Now the grieuousnesse of Dauids touch of conscience is set out, first, by the effects: secondly, by the continuance of it.
The effects,
1. The changes in his body, in his
2. The roaring of voice.
Bones consuming,
Moisture dried.
These fruits of his sinne are witnesses of Gods wrath that pursued his conscience. First, My bones consumed: these effects note the inward and extreme sorrow of the Prophet, which pearced his very marrow: so Salomon hath it, Prou. 17. Heauinesse drieth the bones; because it eateth vp the spirits, which should nourish and moisten them. And it made his bones like the bones of an old man, whose spirits and strength are spent: for so the word signifies and insinuates, Consenuerunt ossa: such was his sorrow, that whatsoeuer was firmest and strongest in him, was shaken, euen his very bones.
Thus Psalm. 51. 8. hee would heare (that is, be by the Spirit perswaded) the voice of gladnesse, (that is, tidings of Gods fauour) that the bones which he had broken, might reioyce: that is, that the strength he had lost, might be recouered, and his paine, which was like the breaking of bones, might bee eased. Iob also complaineth, that his griefe had drunke vp his spirit: and Psalm. 102. 3. Dauid saith, that his bones were burnt like an herth, because of Gods displeasure.
And my moisture turned to the drought of summer.] That is, looke how the Sunne in Summer parcheth and drieth leaues and hearbs; so is my naturall moysture, (which should moysten and cherish my body) drawne out and dried vp by the parching heate of Gods displeasure. The like he complaineth, Psalm. 22. 16. My strength is dried vp like a shell, or a potsherd, which is bak't in the fire; that is, There is no more moysture in me, then there is in a bak't potsherd; hee was almost resolued into dust already.
Hence we may note, what a wonderfull torment, the Doct.torment of conscience is; no griefe in the world, is like to No torment in the world like the torment of conscience.the griefe of conscience.
Iob 6. 4. The arrowes of the Lord sticke fast in me, saith the holy man: and, Oh that my griefe were well weighed! Hezekiah said, that the Lord dealt with him as a lyon, crushing his bones, Isa. 38. 13. And Prou. 18. 14. A wounded spirit, saith SALOMON, who can beare?
And what is the reason of all this?
First, because here is a combate with God, and with Reas. 1.his wrath hand to hand.
Secondly, the body and spirit, and all is downe the winde: it might bee, that a good heart would beare 2.out the body, but here the heart is quite deiected.
Thirdly, we hauehave the experience of many, who hauehave sought the pangs of death, to auoid these pangs of conscience. 3.Iudas could find no ease but in a desperate death in hanging himselfe. Reuel. 9. 6. Such as wish to die, seeke death and cannot finde it: they follow it, but it flies from them; and all this in the paine of a despairing conscience. But here come three questions to be resolued.
First, How can it bee, that the wicked binde vponupon themselues such heauy bundles of sinnes, and carry all so Quest. 1. Why wicked men feele no such burthen of sinne vnpardoned, as the godly, of sinne pardoned.easily, whereas the godly finde such bitternesse in sinnes forgiuen? how comes it to passe, that the godly feele such sorrow in sinne pardoned, and the wicked feele nothing in sinne vnpardoned?
For these reasons: first, because now is the time of Gods patience and forbearance, of his bountifulnesse and long-suffering towards the vessels of wrath. Secondly, Answ.now is the time of their reioycing: but when the daies of their banquetting are gone about, then shall come many heauy messengers to tell them of fearefull newes; there comes a day of wrath, when they shall reape as they sowed, and drinke the dreggs of Gods wrath to the bottome of the viall. They treasure vp sorrow with their sinne, and their griefe shall be full: That sinne that now sets no sorrow to their heart, shall hereafter be a worme euer gnawing, a fire neuer going out, a Riuer of brimstone kindled by the wrath of the Lord of hosts, and a perpetuall weeping and gnashing of teeth.
Secondly, how comes the body to be troubled by the Quest. 2.minde?
First, by the strait vnion, and sympathie betweene the Answ. 1.soule and the body vnited into one person: for while the How the body commeth to be troubled by the mind.soule is possessed with feare, sorrow, languishing, wearinesse and heauinesse, it is impossible, that the body can take any delight in the comforts of nature, but that sleep shall depart from it, or bee not so short as troublesome: the meate and drinke shall be tastelesse or lothsome, or mingled with teares: I forgot to eate my bread, saith Dauid, Psalm. 102. No comfort shall bee comfortable to him: for when the spirit, which should sustaine all a mans infirmities, failes him, what can sustaine him?
Secondly, by the righteous iudgement of God, who correcteth together those who hauehave sinned together, 2.and as they hauehave been vndiuided in sinne, so are they not diuided in the smart of it. The body hath been a seruant to the lusts of the soule, and so receiueth the wages of sin with it. Dauid abused the vigor, strength and health of his body in the sinnes of adultery and murther, and now the Lord chasteneth him in both.
Thirdly, how comes it to passe, that all the godly hauehave not this torment for sinne, that they are not thus struck Quest. 3. Why all the godly are not a little terrified with their sinnes.with terror, nor so affected for sinne, as to hauehave their strength impaired, and their body dried?
First, their persons are not alike, and therefore Gods dealing with them is not alike: some are more obscure in the world then other, and hauehave onelyonly more secret exercises; Answ.some are more fitted by God to be speciall vessels for his glory, in whom he will shine to his whole Church, as Dauid, Hezekiah, &c. and these he will specially worke vponupon, to make them patterns of his merciemercy, both in leading them in and out of trouble: for first, hereby he lets the world see, that great grace is ioyned with great corruption. Secondly, that the best hauehave matter of correction in them. Thirdly, that hee will not spare to rebuke sinne in those that are neerest and dearest vntounto him. Fourthly, he will hauehave others to looke vponupon them, and Gods dealing with them, in their casting downe and raising vp.
Secondly, according to the difference of sinnes, may be the difference of sorrow: many men of greater grace then others, hauehave fallen into greater sinnes then others, and their knowledge being more then others is, their apprehension of the sentence of the Law hath been deeper, and so of wrath due to their sinne. Besides, in some others, some speciall corruption which hath often preuailed, or the constitution of body, may adde a sting to the sorrow of mind: some are naturally more fearefull, as melancholy constitutions, and so their impressions are deeper, and of longer continuance.
Thirdly, although in ordinarie Christians, before sense of remission, there is a sufficient measure of labour, and wearinesse vnderunder the burthen of sinne, yet some of all kindes God will exempt from such depth of griefe, that he may shew himselfe free in all his working.
O that men would hence come to feare the paines prepared for sinners! for if, first, a drop of Gods displeasure, Vse 1.let fall, secondly in louelove, thirdly, on his owne children, fourthly, for a moment, doe so amaze them, and drinke vp their spirits, their soules and bodies; how much more shall the Ocean and deepe sea of Gods wrath against his enemies for all eternitie, consume and torture them in hell? Blind people of the world wil not know what hell meaneth, till they be in it.
Secondly, let vsus learn to hauehave compassion on such as are troubled in spirit, seeing such is their heauines, as presseth Vse 2.downe both soule and body; let vsus apply our selues to comfort them, as Dauid did here in his owne person and example. Many thinke this sicknesse to be but passion, conceit or melancholy, and because it changeth the body often, they thinke it to arise from the body: but there is no disease like to this, for symptomes and torment: First, they all are naturall, this supernaturall. SeSecondly, they from the constitution of the body, this from the constitution of the soule. Thirdly, in them the humours first or imagination (as in Melancholy) are distempered, in this the conscience first, and the humours after. Fourthly, they all may be cured by naturall remedies, and bringing the body to a temperature, all naturall medicines vnderunder heauen cannot cure this sicknesse. Blessed is hee that iudgeth wisely of the poore: to relieue the sicke conscience is mercy indeed. Christ had the tongue of the learned giuen him to speake a word of comfort to such weary soules, and was sent to bind vp the broken in heart; and not onelyonly ministers, but eueryevery Christian hath receiued of his anointing.
Thirdly, in that Dauids sicknesse of body was from Use 3.the sinne of his soule, learne that health is a special blessing of God, seeing wee euer carry that about with vsus which might change it: the first and most noysome humour, which breeds bodily diseases, is sinne the disease of the soule; and therefore if God change his hand, and bring weakenesse vponupon our bodies, we must not fixe our eyes vponupon second causes, not on abundance of peccant humours, but looke backe to our sinnes and life past, consider how silent and impenitent we hauehave been, turne to God, bewaile and forsake sinne, resolue to vse our health better, and our strength for God, and not against him; and thus the sicknesse of our body shall turne to the soundnesse and health of the soule: else wofull is the state of that man, who being sicke both in soule and body, is brought neere to the gates both of death and hell. And in our recouerie, let vsus take vp that lesson of our Sauiour, Goe and sinne no more.
Fourthly, if this touch of conscience be so great, then Vse. 4.must that conclusion be true, He must needs be a blessed man, whose sinnes are forgiuen, whose wounds of soule Christ hath taken vponupon himselfe, by bearing properly the wrath of God for them vponupon the Crosse. But alas, who thankefully acknowledgeth and walketh worthy of the louelove of his Lord, whose spirit was heauy to the death, that our spirits might bee lightened, whose conscience was submitted to this heauy trouble, that wee might find peace of conscience in him; and whose-selfe was made an offering for sinne, that we might be wholly discharged from it?
In my roaring.]
AN argument of extreme paine, that made the Prophet vtter a feareful noise, like the roaring of a Lyon. And by roaring is meant, bitter crying and lamentations through sense of paine, without further apprehension: for as yet no further was this holy man come. Men vse to vent much sorrow by weeping and crying, and so Dauid made triall, if by this meanes hee could helpe himselfe to ease, but all in vaine; sorrow for sinne is not alway cast out with teares, the conscience of sin vnpardoned bites, whether thou criest, or art silent, and therefore thou must come to another remedie.
First, note. Dauid, while he lay slumbring in his sin, made a great noyse, but hee calls it roring rather then godly sorrowing, more like and fit for beasts, then for men.
EueryEvery godly mans sorrow for sinne is not alwayes godly sorrow: and indeede, when men cry and lament Doct. 1.only in sense of paine, without further motion of Gods EueryEvery godly mans sorrow is not godly sorrow.louelove in the heart, or bending the Spirit to sue after God; or when the Spirit grieued with-draweth himselfe (as it is often in the godly, and here in Dauid:) it is rather a brutish noyse, common to men and beasts, then any voyce acceptable to God.
Secondly, when sorrow is a fruit of impatience, or 2.distrust, or ioyned with murmuring, or excesse, or any other sinfull quality (as some godly mens sorrow hath beene) it is no godly sorrow, let the obiect bee what it will.
Thirdly, when sorrow, euen for sinne, brings neither 3.glory to God, nor comfort to the heart, it is not godly sorrow; for that doth both; but here was a sorrow in Dauid, which did neither: for still he hid his sinne, and it was not yet accompanied with so much as confession of sinne, and much lesse with forsaking it; the matter of accusation was no whit abated.
Fourthly, that sorrow, which proceeds from the sight 4.of sinne in generall, but not in the particular, cannot be godly sorrow: for thus the wickedst on earth will confesse sinne, and semble sorrow for it. But this was Dauids sorrow; he was not so destitute of minde, or so past himselfe, as that he could not, or did not generally acknowledge himselfe a sinner in this time, but seeking to hide his particular sinne, his sorrow was but roring.
This may, first, incite vsus to examine our sorrow, whether Use 1.it be godly sorrow or no, acceptable to God, and comfortable to our selues.
How shall I know whether my sorrow be godly sorrow, Quest.or no?
Know it by these rules:Answ.
First, godly sorrow hath a right obiect, which is God Rule 1.himselfe offended, and here is a difference betweene the Infallible rules to discerne godly sorrow by.sorrow and sense of the godly, and wicked, as in their sicknesse. The Lyon roares, and the beasts feare: it is a fearefull thing to fall into the hands of God; therefore the wicked feare and sorrow, because God is become their enemie. Plainly: it is Gods power or Gods iustice, which makes them feare and sorrow, before whom the Hills melt, and the Rocks breake asunder, and the Earth burneth before his eyes, and who can stand before his wrath? And their sorrow is for themselues, that they cannot make their part good against him in holding of their sinnes; selfe-louelove is the moouer of their sorrow: But the Church is sicke of louelove; that is, there is in the godly heart a sense of Gods louelove, and a motion towards God offended: In this heart, louing friendship with God, the griefe is, because by sinne it hath changed his louelove into displeasure. Zach. 12. 10. The Spirit being powred on them, they shall mourne for him; that is, when the godly shall come to see what euills and miseries their sinnes brought vponupon Christ, and how odious their offences hauehave beene towards him (for it was not so much the Scribes, Priests, Romanes, and Iudas, that brought Christ to his death, as the sinnes of the Elect:) then shall they weepe for him. The Spirit of God euer directs men to God.
1. Sam. 7. 6. The people of God are said in the day of their fast to draw water, namely, out of their hearts, and to powre it before the Lord; whereby is meant, that they wept bitterly for their offences against the Lord. Psal. 51. 4. Dauid saith, Against thee, against thee hauehave I sinned: hee needed not hauehave beene so much troubled for his sinne, either for shame (for it was not knowne but to God alone) or for punishment; for none could call him to account: but this wounded him, he had offended his mercifull God. Gen. 39. 9. Ioseph, being tempted to folly, said, How shall I doe this great wickednesse and sinne against God? the wrong, that he should hauehave done his Master, was nothing in his eye to Gods offence: But Iudas sorrowed not for his Master, but for himselfe.
Secondly, as God is the obiect of godly sorrow, euen God loued for himselfe, so God is the Author of it, Rule 2.working it in nature; whereas worldly sorrow is naturall, riseth from nature, and tendeth to the preseruation of nature, very little looking beyond: It lookes with Cain, more at punishment then at sinne; present distresse more affects it then Gods indignation: but this is supernaturall, a plant of God, and an impression of his finger.
How may I know that my sorrow is from God?Quest.
When it is wrought in Gods meanes, and they be ordinarily Answ.three: First, his Word: Act. 2. 37. When they heard PETER say that, they were pricked in heart. Secondly, his Rod. Lam. 3. 1. I am the man that hauehave seene affliction in the rod of thy visitation: this is the hammer, that beates the Word home to the head. Marke, I say, his Rod; and to know it to bee his, besides the former we may take another note; that it makes all other rods easie and light, and swallowes vp carnall vexation, as Moses his Serpent did the Sorcerers: when men lay on with their rods of indignities and iniuries, it will not suffer impatience, reuenge, moodinesse, that men refuse their meat and drinke, and part from their sleepe; here is worldly sorrow; now a dramme of godly sorrow, bewayling sinne, would weight downe a talent of this. Thirdly, Gods Spirit is another principall cause, by whom God worketh godly sorrow in his children; therefore he is called the Spirit of mourning and supplication; and this makes both the Word and the Rod effectuall, and this Spirit may bee seene in godly sorrow, strengthning, comforting, quieting, and refreshing the heart with inward ioy and contentment, and bowing it to obedience.
Thirdly, as godly sorrow comes from God, so it goes to God againe, and leads to God. The sorrow of the Rule 3.prodigall Sonne, after he came to himselfe, made him goe to his Father, with teares in his eyes, and repentance in his heart, and confession in his mouth; I will say to him, Father, I hauehave sinned against heauen, and against thee. Hos. 5. 15. Surely in their afflictions they will seeke me diligently. Take heede of such sorrow for sinne as driues from God: if thy sorrow hinder reading, prayer, hearing, godly conference; yea, if it bring thee not on thy knees and further all these, though it bee for sinne, it is from the Deuill: for godly sorrow keepes God in sight still.
Fourthly, it is limited by God, it exceeds not the bounds of moderation; sorrow for sinne may not passe Rule 4.measure: for Gods Word doth bound it for the measure, which it may not goe beyond: now it is vnbounded and passeth the limits, first, when it vnfitteth the body, or mind to good duties, or to a good and chearefull manner of doing them: now God loues a chearefull giuer. He made the soule and body to helpe one another in his seruice; and as the body must not oppresse the soule by surfetting and drunkennesse, so the soule must not oppresse the body by pining and ouerthrowing the state of it. Though wee must destroy the body of sinne, that is, the lusts of it; yet we must not destroy the body of the man; for that is murther, and the way to runne into further sorrow.
Secondly, when it maketh vsus forget consolation: Heb. 12. 5. Faint not, when thou art rebuked of the Lord. Griefe for sinne must not swallow vsus vp, 2. Cor. 2. 7. And the reason is, because that sorrow, which is not ioyned with some assurance of reconciliation, is sinfull and faithlesse; and where this is, there cannot but be consolation: Heb. 12. 5. Hee speaketh vntounto vsus, as vntounto children.
Thirdly, when it exceeds in time, and wee suffer it to dwell with vsus, and vponupon vsus; whereas if we sorrow for a night, we must expect ioy in the morning, and feare, if we finde it not, that it is more our owne impatiency and corruption, then any other iust cause; for faith in his worke still expecteth better, and hopeth still.
Fourthly, when it takes away all ioy from a Christian, euen while it is present, it is not godly sorrow. Our commandement is, Phil. 4. 4. Reioyce alwaies, and againe I say, reioyce. Why is the Apostle so earnest in doubling this precept, but because he saw this Christian reioycing so necessarie at all times, as without it no good duty can be done well, neither hearing, nor prayer, nor thankesgiuing, whereof it is the ground? and againe, because the godly, to whom the exhortation is directed, (for the wicked need not to be vrged to carnall ioy) are so beset with trials, that if they doe not still lift vp their dumpish hearts to the Lord, they cannot but be ouerwhelmed?
But this is strange, that wee must ioy euen in sorrow; Obiect.how can a man reioyce and sorrow at the same time?
Indeede carnall ioy and sorrow cannot stand together Answ.at the same time, but Christian ioy and sorrow can Reasons why Christian ioy and sorrow may and must stand together.and must: for first, suppose the sorrow be from without, in respect of those persecutions and afflictions that the godly are beset withall, euen herein they hauehave a signe of blessednesse, a cause of reioycing, and a commandement so to doe, Matth. 5. 12. Paul and Silas sang in the prison, the Martyrs in the flames, and Iohn Baynam, as if hee had been in a bed of Roses when he was at the stake.
Secondly, if the cause be inward, from sinne and corruption, which is the most iust cause, yet euen then Christian ioy may and must rellish a godly mans sorrow, in that by the pardon of sinne hee hath escaped the wrath to come. If a man for some heinous offence were ready to suffer the most exquisite torments that man could deuise, if his deare friend should come with a pardon, but that will not serue the turne, vnlesse hee put himselfe in his place, and indure all that torment for him, here is cause of reioycing, that he hath escaped the torment, but of sorrow, that by his wretchednesse his friend should be so tormented. So it is betweene Christ and the Christian. Or as if a man condemned to perpetuall prison for debt, a suretie should bee content to sell his goods and lands to deliuer him; here is ioy for his deliuerance, but sorrow, that he should be such a banquerupt and waster, thus to vse his friend.
Thirdly, is there not cause of ioy euen in heauinesse, when the Christian heart can consider what a couenant and league of friendship he is entred into with the Lord? how sweete must his louelove beé to him now being a friend, that so loued him when he was his enemy, that he gaue his onelyonly begotten Sonne to death for him, to remooue the curse of sinne?
Fourthly, is there not cause of ioy to thinke, that now, though I am troubled with sinne, yet I hauehave the Spirit of Christ, to witnesse my adoption, and to seale vp to me my priuiledge, to be called his sonne, and to become coheire with Iesus Christ? and in the meane time is euerie way mindefull of my good; so free-hearted, that aske what I will, that is good for me, I shall hauehave it, his eare is open to heare my moane, to fulfill my desires; and is preparing that great glory, whereby I shall in due time be like the holy Angels, euer beholding the face of my heauenly Father?
Fifthly, godly sorrow ends in God, it goes not away, Rule 5.but with sense of Gods louelove and fauour, whereas the other departs with ceasing of paine and change of outward things. It is not the increase of corne, wine, or oile, that can content the hart, seased with godly sorrow, but onelyonly when God lifteth vp the light of his countenance vponupon it.
Sixthly, the fruit of godly sorrow is repentance neuer Rule 6.to be repented of, that is, a new life vnchangeable, a returne to God not to returne againe to folly; whereas hypocrites are purged, and forget they are purged, and so returne againe to folly.
By these notes try thy sorrow, whether it bee godly sorrow or no.
Secondly, if the sorrow of the godly for sinne be not Vse 2.alwaies godly sorrow, what shall we thinke of the wicked mans sorrow? How do the vngodly deceiue themselues, thinking, that when they cry aloud in their paine, and can speake some good words, that it is repentance, and that God heares them? But it is as the roaring of cruell Lyons, such as Esau's, when hee lifted vp a loud voice, and wept in the losse of the blessing, but kept reuenge in his hart, and could threaten his brothers death. Hos. 7. 14. the Lord calles it the howling on their beds, as Dogs and Wolues vse to doe in the sense of paine, and threatens, that when they call, he will not heare: as if he should say, Let them semble neuer so much feruency, it is but as the roaring of beasts out of the tumult of heart. If this noise had a good rise or ground, it were well, the sorrow were deepe according to the greatnesse of the euill: but it is onelyonly the violence of affliction, that mooues this vehemency of affections, sense of paine, not sense of sinne, affecting of deliuerance, not of repentance.
Now the reason, why this sorrow is so helpelesse, is, because it stirres not the heart out, to seeke for reconciliation with God in Christ, and then the greatest pleasure must be in withdrawing themselues so farre, as they can from God, as Adam after his fall, could not endure the presence of God, but hid himselfe among the trees of the Garden. How can this sorrow end in ioy, which driues from the fountaine of ioy, and when as much comfort is taken in God, as a guilty felon taketh in the sight of the Iudge, who is to pronounce the sentence of death vponupon him?
This is a heauie and comfortlesse sorrow, and the beginning of sorrows euerlasting; which yet many content themselues withall, as godly sorrow: but it brings repentance to bee repented of, and is a sorrow to be still sorrowed for; if there were no hell nor iudgement, a wicked man would neuer sorrow, his sinne hath no place in his sorrow, nor God offended.
Thirdly, is not the sorrow of godly men, alwaies godly Vse 3.sorrow, out of which they can reape ioy and comfort? how then can men reape any ioy out of carnall and contrary meanes? as many, being troubled with these grudgings of conscience, get them to worldly comforts, to thrust away the sight and memory of sinne; they get them into merry company, and suppose that by drinking, dancing, banketing, and gaming, they shall forget their griefe: but so doth he, that for a dropsie, drinkes a cup of cold water; he hath brewed his griefe, and drinketh his sorrow; his paine returnes, and he roares for it, and is worse then euer he was. And if eueryevery sorrow for sinne ease not the sinner, then much lesse can the delight in sinne doe it.
Fourthly, if eueryevery sorrow for sinne will not remedie Vse. 4.the sinne, which is of all other the most likely meanes, then let any thing in the world bee applied to the griefe of conscience, besides the right remedie (which afterwards Dauid findeth out) and it doth but inlarge the sorrow. Dauid had worne out much time in hiding his sinne, and had drawne all the couers hee could deuise, ouer his conscience: but all in vaine, his sinne returnes againe, and all his meanes are so farre from easing his griefe, that they increase it, and bring matter of roaring. So then, carry thy sinne in a cloud as long as thou canst, thy conscience will find it out and tell tales; then, finde out as many pretexts and couers as thou canst, to defend or diminish it, they are but figge-leaues, too short and thinne a couer.
Nay, couer all with an externall shew of Religion, and obseruance of outward worship, as Dauid did; yet the gash of thy sinne remaines as his did, it will at length bring such paine into thy soule, as will make thee roare, as though thy bones were broken. In one word, sinne cannot be couered, nor the conscience eased, but only by Christs righteousnesse obtained, and put on by faith and repentance, eueryevery thing else increaseth matter of biting and accusation.
So much of the effects of hiding sinne, in changing the body, and roaring of the voice: Now of the continuance of the trouble.