Davids Learning, Commentary 4 – Commentary 5
VERS. 4.
For night and day was thy hand vponupon me.]
HEre is another amplification of the Prophets miserie and sorrow. It was no light sorrow, which pearsed to the marrow of his bones, and made him expresse it, not in ordinarie cries and voices, but made him roare out more like a Lyon then a man. But this makes it sad and heauie indeede, that it was continuall, and without release or intermission. And the reason of all his sorrow, was the heauinesse of Gods hand.
Hand.] The hand, being a member of mans body, and the instrument of manifold actions, is referred to God, and signifies sometime, first, his effectuall purpose and counsell concerning things to be done: so Act. 4. 28. &c. to do whatsoeuer thy hand and counsell determined. Secondly, his actuall power, working all things according to that counsel of his will; so Act. 4. 30. so that thou stretch forth thy hand. And thus God hath a twofold hand. First, of blessing and protection, with which he filleth eueryevery liuing thing; Psal. 104. 28. Thou openest thy hand, and they are filled. Secondly, a smiting or heauie hand; and this is twofold.
First, a reuenging hand, and so it is a fearefull thing to fall into the hand of the Lord. Secondly, a correcting hand, meant in this place, whereby he scourgeth & buffeteth his owne children. Now the sense of Gods power punishing or correcting, is called Gods hand: as 1. Sam. 5. 11. The hand of the Lord was sore at Ekron, because of the Arke: And an heauie hand in resemblance, because when men smite, they lay their hand heauier then ordinarie. Hence we may note three points of doctrine: first, that all afflictions are Gods hand. Secondly, that God laies his hand heauily often vponupon his deare children. Thirdly, that God often continues his heauie hand, night and day on them.
First, All afflictions are Gods hand: Amos 3. 6. Shall Doct. 1.there be euill in the Citie, and the Lord hath not done it? Isa. 28. 21. The Lord shall stand as in mount Perazin, and bee wroth as in the valley of Gibeon, that he may doe his worke, his strange worke, and bring to passe his act, his strange act: that is, execute his iustice which wee inforce him vntounto, whereas shewing of mercy is familiar to his nature, more proper and familiar to him: he is loth to reuenge, as in mount Perazin Dauid did vponupon the Philistims, when he smote them, and called the place the Mount of diuision, 1. Chron. 14. 11. or as in Gibeon, when he slew the Canaanites with hailestones, and made the Sunne and Moone stand still, till Ioshua had slaine them all, Iosh. 10. 12, 13. 1. Cor. 11. 32. When wee are iudged, wee are chastened of the Lord.
The reasons hereof are these:Reas.
First, they are from Gods hand purposing and ordaining 1them: Rom. 8. 29. Wee are predestinate to be like the image of Christ; that is, in suffering. 1. Thes. 3. 3. No man should be mooued by these afflictions: for your selues know, that we are appointed thereunto.
Secondly, they are from Gods hand executing them, as Isaiab 45. 7. I make peace, and create euill, I the Lord doe 2.all these things. So also Genes. 45. 8. Ioseph said to his brethren, God sent me before you. Iob confesseth the like, Chap. 1. 21. The Lord hath giuen, and the Lord hath taken away, 2. Sa. 16. 11. The Lord bade SHEMEI to raile vponupon DAVID: Hosea 6. 1. He hath spoiled, and he hath smitten.
Thirdly, afflictions are from Gods hand ordering and disposing them: first, in their causes, circumstances, kinds, 3.manner, measure, and time both of their beginning and ending.
Secondly, in their ends and issues, which are, first, his owne glory in manifesting his mercy, iustice, wisedome, power, &c. Secondly, the euerlasting saluation of his children, whilest by afflictions,
First, he stops them in their course of sinne, as with an hedge of thornes, Hos. 2. 6. that they should not breake ouer into the pleasant pastures of sinne, therein to be fatted to the slaughter.
Secondly, hee brings them to a true hatred of sinne, when they taste the bitter fruite of it.
Thirdly, to the exercise of mortification, and desire of heauen and heauenly things: and thus they are iudged of the Lord, that they may not be condemned with the world.
Yea, but afflictions are euill in their nature, the curse of sinne, and flashes of hellish torment; so the Lord calls Obiect.them euil, and makes the daies of the afflicted euill, they are enemies to the ioy, peace and comfort, which the godly at length shal eternally enioy; how then can they be the hand of God?
True afflictions are in their nature euill, but not euill Answ.so simply and absolutely, but that there is some respect of good in them: for, first, as they proceed from the chiefe good, whose will is the chiefe rule of all good, and eueryevery thing is therefore good, because he willeth it, thus are afflictions good; yea, euill of sinne is so farre good, as it is willed by God.
Secondly, as they are punishments inflicted by a righteous iudge, they are good: thus all execution of iustice vponupon Pharaoh, Saul, &c. is good.
Thirdly, as they are chastisements, comming from the hand of a mercifull Father vponupon his children, they are good: for a father doth good, and his dutie in correcting his child.
Fourthly, as they are ouer-ruled by Gods wisedome and power, they are good; not onelyonly harmelesse, but profitable, and by his blessing, are meanes to draw vsus neerer the chiefe good, by furthering both our graces heere, and our glorie heereafter.
Fifthly, as they are sanctified by Christ, they are good: for had they been simply euill, Christ had not been so laden with them: but as himselfe was consecrated by them, so himselfe consecrateth them to the wholesome vse of all beleeuers: and so they are finally good, because they are a part of that straite way, that leadeth vntounto life.
But how can afflictions bee the hand of God, when Obiect.such wicked instruments, as all wicked men, and the diuill How afflictions can bee Gods hand, when the deuils hand, or wicked mens be in them.himselfe, band themselues against the Church?
Ans. Very well: for first, it is not against the honor of the Iudge and course of iustice, that some base slaue bee vsed for the hangman and executioner.
Secondly, it cannot preiudice the iustice and goodnes of God, but rather magnifies his wisedome and power, when by the most wicked wiles of the diuell and his instruments, he brings his owne righteous will to passe; here is a mightie worke of God, that can draw light out of darkenesse.
Thirdly, it exalteth his iustice in the ouerthrow & iust destruction of such as exercise their malice against his seruants: for while they hate and maligne them vniustly they heape vp coales vponupon their owne heads.
This teacheth vsus, that we must with the Prophet acknowledge Vse. 1.eueryevery affliction befalling vsus, to bee Gods hand. It is easier to feele a sorrow, then to conceiue or see Gods hand inflicting it: men thinke it enough, in generall to say and beleeue, that the world, and all things in it are ruled by Gods prouidence: but, come to applie it to this or that particular, there they faile. If prosperitie come vponupon vsus, and things fall to our minde, wee can thanke God: but when the crosse comes, we are willing to see any thing but God: then we runne vponupon inferior causes; either we are wronged by wicked men, or it came by our own ouersight, or by the vnconstant wheeling about of worldly things. As if a man beaten should altogether looke at the staffe, wherewith he is smitten, and not at the hand mouing and ruling it: or as the foolish Curre bites at the stone, and looks not after the thrower.
Neuer seuer thy crosse from Gods hand, though there be neuer so many instruments: Ioseph looked beyond his brethrens sinne, and said, The Lord sent me before you; Iob beyond the Sabeans and Chaldeans robbing and stealing, and said, The Lord hath taken away; Dauid beyond Shimeis wickednesse, and said, The Lord hath bidden him. Christ himselfe looked beyond the Pharises, Priests, Iewes, Iudas, and the souldiers, to his Fathers cup, which he must drinke. Iohn 18. 11. So, if we can see Gods hand, the affliction will be borne meekely: but if we gaze on men or meanes, it will be intolerable, and we must needs breake patience. 1. Sam. 6. 7. The Philistims would trie, whether Gods hand strucke them, or it was a chance, thou needst not doe so.
But may we not looke at second causes?
Yes, but not as the hand, but as rods in the hand of Quest.God: as Isai. 10. 5. Ashur is called, the rod of Gods wrath: Answ.and whilest such rods serue our heauenly Father, in chastizing his children, and amend them, themselues are torne in peeces, and worne to the stumpes, and quickely after cast into the fire. For a man therefore to flie vponupon wicked men, and to complaine of them, is, rather to confesse their sinne, then his owne; and to shew, that he knoweth, what was their dutie better then his owne. To fret and storme at second causes were, as if a man deepely wounded, should chafe at himselfe, because hee auoided not the blow, or should fal to biting the sword that stickes in his flesh, whereas his businesse were to plucke it out, and runne to the Surgeon.
Let vsus therefore consider of these three things. First, that all power is from God, and in his hand.
Secondly, that none hauehave any power against vsus, but John 19. 11.from aboue.
Thirdly, that the iust Iudge of the World would not afflict vsus, if there were no cause in our selues.
Secondly, heere is a notable ground of patience, in that our afflictions are the hand of God: 1. Pe. 5. 6. Humble Vse 2.your selues vnderunder the mightie hand of God; that is, with meekenesse and silence buckle and bow vnderunder it: for,
First, it is his hand, who is infinite in glory, power and Maiesty, and may dispose of his owne as he pleaseth: and it is to no purpose to struggle by murmuring, or impatiencie, to get out of his hand.
Secondly, it is the hand of our Father; thus Christ sustaineth himselfe, Ioh. 18. 11. Shall I not drinke of the cup that my Father hath giuen me to drinke? It is a cup, a measure, tempered and measured by our Father; if it be a little bitter in the top, the bottome will hauehave a pleasant farewell; it is giuen vsus of him to drinke, and therefore we must needs drinke it.
Thirdly, it is the hand, that shall not be further stretched out to smite, then it shall be to saue vsus: this comforted the Church, Isa. 59. 1. Behold, the Lords hand is not shortned, that it cannot saue; the same hand that imbraceth the Church, is vnderunder her head, Cant. 2. 6.
Fourthly, the Saints grounded their patience hereon, Psal. 39. 9. 10. I was dumbe, I opened not my mouth, because thou diddest it: Remooue thy stroke away from me, I am consumed by the blow of thine hand. So Isa. 38. 15. Hezekiah rested himselfe on this, What shall I say? hee hath said it, and he hath done it: and Eli, 1. Sam. 3. 18. It is the Lord: let him doe what seemeth him good. Also 2. Sam. 15. 26. If he say, I hauehave no delight in thee, loe, here am I, let him doe to me as seemeth good vntounto him.
Thirdly, if all afflictions be the hand of God, then we Vse 3.see whither to goe for release, we cannot expect it at the hands of men or Angels, but from God; none can take off Gods hand, but himselfe, Hos. 6. 1. Come, let vsus turne to the Lord; he hath spoiled, and he will heale vsus; hee hath wounded vsus and he will bind vsus vp: Iob 10. 7. there is none that can deliuer out of thine hand.
How doth the Lord rebuke those, who will not acknowledge the hand that smites them? Isa. 1. 5. Wherefore should ye be smitten any more? yee will fall away more and more yee seeke not vntounto me. Asa insisted in the hand of the Phisician to remooue Gods hand: but his example teacheth, that euen lawfull meanes must not preuaile against Gods hand: where God himselfe is not chiefly. sought, men goe no further then the hand of a man oppressing them, and seeke deliuerance that way; which is as if a malefactor should seeke to the executioner, and not to the Iudge, who hath power to pardon, or repriue or hang him.
Others runne vntounto vnlawfull and wicked meanes, to the Witch, the Wise or Cunning man and woman, who are no better then diuels incarnate, and yet are more sought to, euerie one of them, then all the Ministers in a Countrie, as though all the deuils or gates of hel could stirre Gods hand, or breake his arme.
Oh, but they doe good and helpe vsus.Obiect.
Indeed God permits them so to doe, to mens further Answ.hardening, and remooueth one hand that is sensible, to lay on one which is farre heauier; the deliuerance is by breaking the prison, to be clogd with more burden some fetters. The generall rule for all troubles, is Psal. 50. 15. Call vponupon me in the day of trouble, and I will deliuer thee, and thou shalt glorifie me.
Fourthly, in all deliuerances out of trouble, repaire to God with thankefulnesse, who hath remooued and staied Vse 4.his hand; so did Moses, Exod. 15. 1. So did Hezekiah, Isa. 38. 18. 19. 20. and so did the nine Lepers. Thankefulnesse is the onelyonly impost, that God requires at our hands. So much of the first point.
Secondly, God laies his hand heauily often vponupon his owne deare children as here vponupon Dauid, & vponupon Iob, cha. 6. 2. Oh Doct. 2.that my griefe were throughly weighed, & my calamity laid Gods hand is often heauie vponupon his owne children.in the balances together! it would be heauier then the sand of the sea, &c. So also cha. 16. 12, 13. He hath taken me by the neck, and beaten me, and set me as a mark for himself: His archers compasse me round about; he cutteth my reines, and doth not spare, & powreth my gall vponupon the ground. He hath broken me with one breaking vponupon another, and runneth vponupon mee like a Gyant. All which phrases imply: first, that his inward and most noble parts were afflicted: and secondly, that God in his sense was become his enemie, and could not be more fierce against him then he was. Isa. 38. 15. Hezekiah complains, that God had bruised all his bones like a Lyon. Psal. 6. 3. Dauid shewes, that his affliction was violent both in his body and soule: My bones tremble (saith he) and my soule is sore vexed: and Psal. 116. 3. hee affirmes, that the paines of hell had caught hold on him, that is, such temptations, distresses and horrors, as most neerely resembled the very paines of the damned. What a heauy hand was that vponupon Ionas, when he was cast into the sea, and was in the Whales belly three daies and three nights, when he cried out of the belly of hell, and said, that he was cast away out of Gods sight?
And why doth the Lord lay such heauie things vponupon Quest.his children?
For sundrie Reasons.
First, there is deepe corruption lurking in the best, Answ.who not feldome are cast vponupon so dead a sleepe of securitie, Reas. 1.that they cannot be wakened with a little shaking, till by most grieuous afflictions the Lord breake their bones, consume their strength, and bring them into such griefe and paine, as sets them a roaring. A wonderfull thing, that those, that hauehave tasted the sweet louelove of God in Christ, which should alwaies allure them, and remaine as a prouocation and perpetuall spurre to follow after God, should so far be carried back with lusts, as that vnlesse God seek them out, and whip them home with sharp scourges, they were likely to perish with the world. Let vsus see in our example: Dauid, deare to God, hauing not shaken off the delight of his sinne, would couer it, if he could from Gods eyes: (for he cannot peaceably inioy that sinne, which hee thinkes God sees;) but God makes him know, that he sees it, and because smal checks of conscience will doe no good, he laies on to the breaking of his heart with his bones, and spares not for his roaring. It is our owne fault, that wee need so great crosses to subdue so great corruptions: for as the vntamednesse of some colt is such, as if he be not sore ridden and beaten, he would neuer be broken; so is it with our corrupt natures, which as hard knots must hauehave hard wedges.
Secondly, smaller troubles hauehave often a smaller work, 2.small things cannot make great hearts stoope, a smal fire will not purge away drosse from gold, but it must bee quicke and pearcing; a small wind doth not fan away the chaffe of vanitie, a small correction or smart makes the child more froward, till sounder correction subdue him; small trials doe not so exercise faith, nor send men out of themselues to God: for as none for the scratch of a pinne, or a little headach, will seeke to the Phisician or Surgeon; so a sinner in smaller grieuances of the soule will scarce thinke he needs goe to God. Iob 33. 14. God speakes once or twice, and then makes the obstinate sicke with smiting them he will hauehave his blowes felt: the strong purgation at last worketh out most health and soundnesse.
Thirdly, the greater the affliction is, the more odious doth sinne appeare to bee vntounto God; a strong poyson 3.must hauehave a strong antidote: the more the godly are striken downe for sinne, the more are they stirred vp to godly sorrow, to hatred of it, to zeale against it, the better and more watchfully do they preuent sinne to come, and looke better to themselues: as a good Physician oftentimes letteth blood, not to make a man sicke, but to preuent sicknesse.
Fourthly, the greater the tryall is, the better experience hauehave they of themselues: for first, God afflicts the 4body heauily, but it is for the soule; the soule would neuer perceiue the owne euill, but for the euil of the body, nor feele the miserie but by the body.
Secondly, in great trials there is experience of a great combat betweene the flesh and the Spirit; where any faith is, it will lift vp the heart in inuocation, silence, and an expectation of the good hand of God: but the flesh will be complaining of Gods absence, desertion, and deferring his hand and helpe: here is sense of the spirits willingnesse, and the weakenesse of the flesh.
Thirdly, there is great experience of their graces in great trials, that both themselues and others may take knowledge of their constancie and patience. Thus Iob was made a mirror of patience, and a patterne of constancy, which he could not hauehave been, if the trial had not been so sharpe as it was. Then the Mariners skill is best tried, when the tempest is vehement; and the valour of a Captaine is best seene in the hottest skirmish.
Fourthly, in great trials, there is great obseruation of Gods dealing, of the comforts of God, and of the strength of God, and therefore the Lord brings many of his, as it were, vponupon the stage and theater of the world, that they may be instruments of his praise, and may by their experience be able to teach others, how they shall finde God in affliction: for as one piece of yron cannot be soldred and fastned to another, vnlesse both be made red hot, and beaten together: so one Christian cannot be so soundly affected to another, vnlesse both hauehave had experience of the like miserie.
Fifthly, Gods children hauehave great afflictions, and are pressed with an heauie hand, that God himselfe may be 5cleerely seene to bee their deliuerer, when in the eyes of all flesh they are lost; therefore they see themselues in the red Sea of affliction, and in a wildernesse of temptation, and sometimes with Ionas, in their owne and other mens sense, drowned in the bottome of the sea, in the belly of the Whale, that as Lazarus lay foure dayes in the graue, that Christs power might bee manifested in raising him: so also may the goodnesse of God, who after two daies will reuiue vsus, and in the third will raise Heb. 6. 2.vsus vp.
Sixthly, as great afflictions make way for abundant 6mercy from God to vsus, so also for abundant thankes from vsus to God. If one cure a trifeling matter, it neither so bindes the patient, nor yet commends the Physician: but if any be cured of some deadly, and almost-vncurable desease, then we professe we could neuer hauehave met with such a Phisician in all the world againe, and we are accordingly thankefull.
Seuenthly, were it not for great afflictions, we could neuer know the power of Gods Word in quickning vsus, chearing and comforting vsus in them, that it is the Word of life, is most euidently seene in death it selfe.
First then, let vsus hence take a view of the wickednesse Vse 1.of our nature, and of the working of it, euen after our calling and conuersion, and cease to wonder, that the Lord often brings violent afflictions vponupon his owne children, which he sees most necessarie to awake them out of their slumbers, and quicken them to their seeking of sound peace and reconciliation. Dauid himselfe, before hee was afflicted, went astray like a lost sheepe.
Secondly, we may learne hence, that vehement afflictions, Vse 2.and Gods heauie hand is no signe of his hatred to Gods heauy hand no signe of hatred to his children: Why.his children; good Dauid had Gods heauie hand lying sore vponupon him. For,
First, all outward things fall alike to all, and no man knoweth louelove or hatred by the things that are before him: Eccles. 9. 2.
Secondly, in iudgement hee remembreth mercy, Hab. 3. 2. and afflicteth in measure, though our sinnes hauehave beene beyond all measure, and deserue, that our crosses should be so too: Isa. 64. 9, 12.
Thirdly, his wisedome knoweth the due quantitie and proportion that will doe vsus good, and though there wants no will in Satan and wicked men to passe it, yet the miserie shall not exceed Gods limit, who hath said to the proud waues, Hither shall ye come, and no further.
Fourthly, he hath a seuerall measure for the godly and the wicked: for his children hee measureth iudgement according to their strength, to the wicked according to the measure of their sinnes: but as the best garden and flowers lye open to stormes and haile to fall on them as well as the wildernesse, so the dearest of Gods Saints to afflictions.
Thirdly, if the Lord chastize, and punish his children Vse 3.so heauily, the whole burthen of whose sinnes Christ hath borne in his body on the crosse, where shall the wicked and vngodly appeare, 1. Pet. 4. 17? How heauie shall his hand lye on those, who with high hand sinne against him? the weight of the mountaines shall be nothing to it; to which they shall say, Fall vponupon vsus, and couer vsus. If the way to heauen be so strawed with crosses and heauinesse, what is the way to hell and of wickednesse strawed with, but woes and curses? Shall not many prayers and teares, much sorrow and strife against sin, nay nor the request of the Spirit, and the intercession of Christ, keepe off such bitter things from them, who seldome, and not without some resistance breake out? What then shall become of those, who neuer pray, neuer sorrow for sinne, but sell themselues to commit wickednesse? if infirmities be so lashed, what shall rebellions? If weakenesses in his children, what shall wickednesse in his enemies?
Fourthly, this admonisheth the godly not to bee too Vse 4.much discouraged, if they lye vnderunder an heauy hand: but consider of these foure things,
First, that to expect continuance of outward prosperitie, 1is earthlinesse, or selfe-louelove, yea, a meere folly, seeing it is a priuiledge of the Church triumphant.
Secondly, that through many afflictions, we must enter 2into the Kingdome of God, Acts 14 22. and therefore that there is more cause of discouragement in the want of them, then in their presence.
Thirdly, that no new thing befalls them: Dearely beloued (saith Saint PETER) thinke it not strange concerning 3the fierie triall, which is among you to proue you, as though some strange thing were come vntounto you: But reioyce, inasmuch as yee are partakers of Christs sufferings, &c. 1. Pet. 4. 12, 13.
Fourthly, consider, that neither our vnhappines is to 4be measured by the things of this life, nor our happines: for then of all men were we most miserable; neither let vsus thinke wicked men to be happy by outward wealth, &c. seeing such things are cast vponupon all in common, both prosperitie and aduersitie.
Fifthly, we may hence obserue a difference betweene Vse 5.Gods heauie hand on the godly, and on the wicked: for Differences betweene Gods heauie hand on the godly, and on the wicked.howsoeuer, these afflictions on both are all one, if wee consider,
First, the matter of them: secondly, the threatning of the law, laying them as punishments of sinne vponupon euerie one offending: and thirdly, in respect of sence and feeling, as there is no difference betweene the smart of slaues and of sonnes. Yet there is much difference:
First, in the person inflicting this heauie hand, who is to the one as a seuere Iudge that smites out of the rigor of iustice, but to the other, as a gracious Father, out of louelove correcting them: with the one he is angrie out of his affection and disposition, hating sinne, and reuenging for it; with the other, onelyonly in their sense and apprehension.
Secondly, they differ in the persons bearing this heauie hand: the one is gold, not consumed in the fire, but 2.accepted through Christ, and made more pure and bright by the fire of afflictions; the other refused, ordained to hatred, and as drosse wholly consumed with this heauy hand; vessels of wrath were neuer in Gods purpose intended to be refined by afflictions.
Thirdly, there is a difference in Gods end and aime: the one he laies his heauie hand on, to destroy the very person 3for the sinnes sake, and his quarrell is against the partie; on the other, to destroy sinne for the persons sake, and his quarrell is onelyonly to the sinne: on the one, to satisfie his iustice, because they hauehave offended already; on the other, to signifie his mercy, and to preuent future offences.
Fourthly, they differ in the fruit and issue in both. In 4.the one by afflictions, their corruptions breake out more; as wind increaseth the flame, and oyle (though liquid) cooles not, but more heateth the furnace: so the wicked are the worse for afflictions, they fret and murmure and repine: but the godly are bettered by them, they acknowledge the hand, exercise patience, prayer and praise, and are daily more and more purified, constantly waiting on God, till he increase their strength, or decrease their crosse. In the one it is as the lightning, which sets the house on fire; in the other as the lightning, to purge the corrupted aire of our hearts.
The third doctrine followes, and that is this, namely, thatDoct. 3.
God laies his heauie hand vponupon his children a long time, God laies an heauie hand a long time vponupon his owne children.and with much continuance night and day, as Dauid saith and felt it: the truth hereof we may see in particular persons and in Churches.
First, the troubles of Iob were long and painesul night and day, as chap. 7. 13. When I say, my bed shall comfort me, then thou fearest me with dreames. And Verse 19. Thou wilt no let me alone, till I can swallow my spettle. Good Hannah carried not onelyonly the burthen of barrennes, but also of vexation and affliction by Peninnah many yeeres, as the Text prooueth, 1. Sam. 1. 7. A daughter of Abraham was bowed by Satan 18. yeeres, Luk. 13. 8. Another woman that had an issue of blood 12. yeeres, was cured by Christ, Luke 8. 43. good Aeneas was sicke of the Palsie 8. yeeres, Act. 9. 33. and a man that was lame 38. yeeres by the poole of Bethesda, was cured, Iohn. 5. 5.
Secondly, the whole Church hath felt long and tedious smartes: Lam. 3. 3. Surely he is turned against mee, he turneth his hand against me all the day. The children of Israel were in Egypt 400. yeeres, and 70. yeeres in Babylon. The ten generall persecutions lasted almost 300. yeeres. And why is this so?
First, sometimes Gods children in their falles harden Reas. 1.their hearts, and grow stiffe in their sin, which was Dauids case here, and then the Lord hardneth himselfe to grow stiffe in displeasure; as Leuit. 26. If yee walke stubbornely against mee, and will not obey mee, I will then bring seuen times moe plagues vponupon you according to your sinnes. Oftentimes GODS children would sit silent, if the Lord would bee as silent as they: but whom hee loues, hee will bring backe the way that they are gone, and great hearts (we know) will not stoope for a little.
Secondly, Christ hath not taken away the lingring of 2.trials, but the malignitie and poyson of them; yea, himselfe through all his life was a man full of sorrowes: and we must not looke to be better; hee deserued them not, we hauehave.
Thirdly, God would hauehave vsus in the continuance of our 3.trouble, to see the continuance of our sinne; were our correction alwaies short, we would not bee perswaded of the greatnesse of our sinnes. Plaisters vse to continue, and not fall off till the wound be cured; and if a right vse of afflictions were attained once, a ioyfull issue would soone follow: but some lust is not denied, and that addes a sting vntounto them.
Fourthly, God by the continuance of his hand would hold vsus in a continuall exercise of grace, as of humilitie, 4faith, patience, prayer, repentance, &c. it being with a godly man, as one that hath a precious Iewell, which he is carefull to keepe in his hand, so long as hee watcheth, none can get it from him: but when he sleepes or slumbers, his hand opens, and it falls out, any man may hauehave it. By continuall blowing, the fire is kept in, but it dies by discontinuance.
Yea, grace is not onelyonly held on worke by affliction, but is also by the same brought forth into example, as Iobs patience, and the Canaanitish womans faith, Mat. 15. 23. Christ was not so instant in repelling her, but she was as constant in faith, prayer and humilitie. And hence it is, that the Lord commonly laies not so heauie a hand vponupon bruised reeds, weake Christians: but often deferres helpe to those, that are strongest in grace, and dearest to himselfe; as men put the greatest timber, and the heart of the Oake to the greatest stresse. Abraham staies for the promise, till the performance is impossible in nature, because hee must be a Father of the faithfull. Iaacob waites fore the promise aboue 20. yeeres, and is a seruant, and a stranger, before he enioy Canaan. Who were they that cried, How long, Lord how long? how long wilt thou forget me? and shall I neuer bee remembred? hath God forgotten to bee mercifull? hath hee shut vp his tender mercies in displeasure? Psal. 77. 7, 8, 9. And, My God, my God, why hast thou forsaken me? These were the voices of the dearest seruants and sonnes of God.
Fifthly, the longer the Lord delaies deliuerance, the more comfortable will it bee when it comes: the hardlier 5we get a thing, the surelyer we keepe it; that which we procure by many prayers and teares, we keepe more carefully, and make meere account of; whereas lightly come by, lightly set by. The euill we hardly auoide, we are more watchfull against for afterward, whereas a disease soone cured is not much cared for, to preuent it.
Sixthly, and lastly, God by the continuance of his heauie 6hand vponupon his children, would hauehave vsus acknowledge how heauy and continuall those torments are, which are prepared for impenitent persons. If repentant sinners be laid vnderunder such lingring euills in this life, what shall the wicked and vngodly endure? If the Lord shew himselfe so stiffe to his children, that often he will not be intreated of a long time, how will he pursue the hard-hearted sinner, that still stiffeneth his necke against him? surely his wrath shal abide, and settle vponupon such, and come vponupon them to the vttermost.
But how will all this stand with those many places of Obiect.Scripture? as that the Apostle calles our afflictions light and momentany, 2. Cor. 4. 17. and that God endureth but a while in his anger, Psalm. 30. 5. and that for a moment he hides his face, Isa. 54. 8. doth not both this text and our owne experience shew, that they belong and tedious? and therefore I am either no child, or else God may lay tedious euils vponupon his children.
First, euills cannot belong, where life is so short as a Answ. 1.spanne: if our daies be euill, yet are they but few, saith How long afflictions are but short and momentanyIaacob.
Secondly, they are long to sense, but not to faith, though they last al the life, faith expecteth a blessed fruit, 2and is supported by patience.
Thirdly, they are long, if they be compared with the 3continuance and terme of our life: but not long, if they be compared (as in that place of the Apostle they are) with that eternall glory, and neuer-ending happinesse which followes them. This is Gods Arithmetike, with whom a thousand yeeres are but as one day.
Fourthly, afflictions are long, if wee looke at themselues alone, and not at our sinnes; but compare thy sufferings 4.for weight or continuance with thy sinnes, thy afflictions with thy transgressions, and they will seeme short and light.
Fifthly, they would not onelyonly seeme, but also be long indeed, if we should not see Christ in them, lightning 5and shortning them: but when we see Christ sanctifying our lingring afflictions and sorrowes, and carrying a way the eternitie of them by his suffering, which was short for time, but infinite in merit, then they are short indeede, euen a moment, seeing they last but a part of this life, the whole being but short and momentany.
First then, those who are neere vntounto God, hauehave no reason to flatter themselues, or beare vp themselues vponupon Vse 1.his fauour, when they embolden themselues to sinne against him. For he lookes to be glorified in them that come neere him: and though hee take not away his grace, yet he will scourge them with such rods, as they shall thinke him to breake their bones.
Secondly, if Gods hand be on thee, which thou wouldest hauehave remoued, take heed of delight in sinne, or coldnesse Vse 2.in goodnesse, harden not thy selfe in thy departure from God; for then thou shalt surely find him hardning himselfe, and walking stubbornely against thee.
Thirdly, in lingring euils iudge thy selfe, and thy lingring in sinne: if the Lord were not mercifull to vsus Vse 3.as he was to Lot, we would neuer go out of our Sodom; and therefore all this is righteously vponupon vsus.
Fourthly, this serues to comfort the godly, who are Vse. 4.longer exercised with trials, both inward and outward: Oh they thinke God neuer dealt so with any, and crie, How long, Lord? and will he neuer be more intreated? Yea, but stay a little.
First, know that Gods waies are aboue the reach of flesh and bloud. Secondly, compare thy sufferings with thy sinnes, & thy afflictions with other godly mens, yea, with Christ, the deare Son of God, thē thou wilt see, that no affliction hath befallen thee, but as great or greater hath befallen thy fellow-members, and thy Head also. Thirdly, know this for certaine; were health, peace, and prosperitie as good for thee as troubles, thou shouldest hauehave it, but thy present estate is best for thee: and doth God enuie that to his children, which he throwes to his enemies? see wee not numbers, that it were better for them to be bound on their beds, and perpetually sicke and bedrid, then to abuse their health and strength as they doe? hast not thou also abused thy health, peace, &c. and thereby forfeited them?
Selah] An Hebrew word. Some thinke it to bee a note of Musicke, because it is most vsed in Meeter or Song, and the Iewes put it in the end of their Epitaphs either Selah or Amen. Some take it for a note of perpetuitie, in the praise of God, for euer and euer. Some for a word of asseueration, for verè or Amen. It is most probable, Maximè. Tremell. Attollere. Vatabl.that it was a note of intention, or lifting vp of the voice, comming of the roote Salal, to lift vp: for wheresoeuer it was met with, the Singers were to exalt their voices, signifying, that here was required more, then ordinarie intention of the mind and consideration: Where this note is, al things are worthy more speciall obseruation. And it is here added, as Bucer saith, first, to shew what a torment it is, rightly to feele the burden of sinne. Secondly, what weight this doctrine hath, and how worthy it is of our consideration.
VERSE 5.
Then I acknowledged my sinne vntounto thee, neither hid I mine iniquitie: for I thought, I will confesse against my selfe, my wickednesse vntounto the Lord, and thou forgauest the punishment of my sin. SELAH.
NOw wee come to the second branch of Dauids experience, in the sense of Gods mercy hiding his sinne: the meanes to come by it was acknowledging, not hiding, confession; the ende hereof, remission.
The former hath these foure parts,
1. The time, Then.
2. The ground, I thought, or, said.
3. The matter, or what he will confesse, his,
4. The manner,
Sinne,
Iniquitie,
Wickednesse.
1. In respect of God; to thee.
2. Of himselfe; against my selfe.
The latter, which is the fruite of all, in these words; And thou forgauest, &c.