One Hundred Select Sermons, Old Testament · Sermon 24
SERMON XXIV.
Pſal. 77.10.
And I ſaid this is mine Infirmity, but I will remember the years of the right hand of the moſt High.
The State and Condition of a Chriſtian whilſt he lives here below, hath it's Ʋncertainties and Varieties with it; not onelyonly in reference to the world, and the Concernments of this Natural Life, but likewiſe in reference to Heaven, and the hopes and Expectations of a better; not onelyonly as to his dealings with Men, but to his Converſe and Communion with God. There are the Ebbings and Flowings of Grace, and there are the Falling and Riſing of Corruption which are by turns obſervable in Him, as we may ſee here in this Inſtance and Example which we have here before us. The Prophet David Himſelf who may ſerve as a Repreſentation of all other Chriſtians beſides in this Particular; how ever he was at other times a man fiull of Faith, and Aſſurance, yet he had now at this time a ſit of Deſtruſtfulneſs upon him, and began to call in queſtion the Love and Affection and Faithfulneſs of God Himſelf to him: But yet through the Goodneſs of God he does at laſt work Himſelf out of it, and he tells us here how he did it. Then I ſaid this is mine Infirmity, but I will &c.
In the Text it ſelf there are two General parts conſiderable. Firſt, The Diſcovery of the Diſeaſe. Secondly, The Application of the Remedy. The Diſcovery of the Diſeaſe that we have in theſe words. Then I ſaid this is mine Infirmity. The Application or Reſolution upon the Remedy that we have in theſe. But I will remember the years &c.
We begin with the former viz. The Diſcovery of the Diſeaſe, Then I ſaid this is &c. Wherein again we have two branches more.
Firſt, The ſimple Propoſition: This is mine Infirmity.
Secondly, The Rerſonal Keflexion, I ſaid this is &c. It was in the thing it ſelf, and it was alſo in the Pſalmiſt's own Obſervation.
Firſt, Take it ſimply in the Propoſition, and in the thing it ſelf: This is mine Infirmity; wherein there are divers points included and Exhibited to us, we will take them as they lie before us.
Firſt, We ſee here how the Saints and Servants of God themſelves, they have their Infirmities. My Infirmity ſays David, who was an Holy man, a man after Gods own Heart, as the Scripture ſometimes deſcribes him, yet he had his weakneſs and Infirmities with him; and ſo alſo have all others beſides, his foreign his often Infirmities as it is recorded of him, 1 Tim. 5.23. But alſo Spiritual and Mental: The weakneſſes and Infirmities of the Soul and inward man, they are thoſe which are here mentioned in this place; theſe are ſuch as the Children of God have, even in the Holieſt and Exacteſt of them, as it is here implyed.
The Ground of it is this. Firſt, The reliques and remainders of the Old man ſtill abiding in them, where the Root is remaining, there will be Fruit anſwerable to it according to the Propoſitions of it. Now thus it is here in this particular, the Children of God they are Fleſh as well as Spirit, and ſo farforth as they are Fleſh there will be ſomewhat proceeding from them which ſhall ſavor of it. The Fleſh luſts againſt the Spirit, as well as the Spirit againſt the Fleſh, as the Apoſtle tells us. Gal. 5.17.
Secondly, Grace is wrought Imperfectly in them, while they are here in this world; ſo much there is of the Fleſh, ſo much the more there is to cauſe Infirmities, and ſo much the leſs as there is of the Spirit, ſo much the leſs on the otherſide to prevent them. I can do all things (ſays the Apoſtle Paul) through Chriſt that ſtrengthens me. A Chriſtian is ſo far free from Infirmity as it pleaſes Chriſt to ſtrengthen him; but this is not abſolutely and perfectly while he remains here in thi world: Neither as to habitual Grace, nor Auxiliary: Neither as to the working of the Principles which is but in a weak meaſure and degree, nor as to the Concurrance with the Opperations which are various and different in them alſo, and at the beſt but very imperfect.
Therefore this teaches us to eſteem of men as men, not to think of them above that which is written as the Apoſtle adviſes, nor to accept more from them, then is indeed in them; not to look for a Perfection in this Life from the beſt that are, for it is not to be found. As no man ſhould think of himſelf more highly then he ought to think, ſo neither ſhould he think ſo of other men, but ſo to Honour their Graces; as withall to make account of their Infirmities. The one to be purſued and imitated, while the other is to be ſhunn'd and avoyded; even David he had his Infirmities. That is the Firſt.
Secondly, As good men have their Infirmities, ſo commonly they have ſome one more eſpecially which they are addicted and inclined unto. As they have Corruption in them at large, ſo this Corruption more particularly and eſpecially which they are incumbred withall. This is mine Infirmity ſays the Pſalmiſt by way of Appropriation: Original Corruption it does not run out alike in all, but has it's varieties and diverſities of Improvement, in ſome after one manner, and in others after another. As we ſee it is in the Body; though all men are in regard of their Nature ſubject to all kind of Diſeaſes, yet all do not alike partake of them, ſome are more inclinable to one, and ſome to another: Even ſo is it alſo in the Soul and inward man, every Chriſtian has his Infirmities. This ſhould teach every one to labour what he can, to know it and underſtand it, and to be acquainted with it, that ſo he may the better avoid it, as David expreſt it to be his Care in another place. Pſal. 18.23. I kept my ſelf from mine Iniquity. Where there is the greateſt Inclination, there had need to be the greateſt Cauſion.
Thirdly, From the Coherence of theſe words with the foregoing verſes and the Demonſtration. Thus we ſee here what to judge of Staggering at Gods Promiſes and Providences (which is the main point here intended) and that is no other then an Infirmity. This is mine Infirmity? what does he mean by this? Why this Deſparing Diſtemper which was now upon him occaſionally from his preſent Condition, that he ſhould have ſuch thoughts in his mind, and utter ſuch words with his mouth as now he had and did againſt the ways and dealings of God. This was a very great weakneſs and Infirmity in him, and ſo it is likewiſe in any other Chriſtian or Perſon beſides ſo to do.
And it has theſe ſeveral Branches in it wherein it Conſiſts.
Firſt, There is Ignorance and want of Ʋnderſtanding: Ignorance it is a peice of Weakneſs, Eſpecially in thoſe matters which it is required of them that they ſhould know; now this is that which is conſiderable here, whoſoever quarrels with the Providence of God, he is ſo far forth ignorant of the ways of God, yea indeed of God Himſelf; he does not ſufficiently know or underſtand what an one he is, for if he did, he would think better of him, and be better ſatisfied with that which is done by Him.
Secondly, Infidelity, there is that alſo pertinent hereunto, a unbelieving perſon is a weak Perſon: Faith it does ſtrengthen and Corroberate, now ſuch Perſons as theſe, they are ſhort and deficient in Faith, to ask whether Gods Mercy be gone for ever and whether his promiſe fails for evermore and ſuch queſtions as theſe, they do beray much Infidelity, and conſequently much Infirmity.
Thirdly, Impatience, that's alſo an Argument of Weakneſs. If thou faint in the day of Adverſity (ſays Solomon) thy ſtrength is ſmall. Prov. 24.10. Not onelyonly thy Natural ſtrength but thy Spiritual, ſo much Patience, ſo much ſtrength, but ſo much Impatience, ſo much Infirmity. Now this does eminently diſcover it ſelf in our Exceptions againſt God his Providence: It is the Sign of an Impatient Spirit more or leſs, and ſo has the juſt Cenſure of Weakneſs and Infirmity upon it; thus in all theſe reſpects is this Expoſtulating with God an Infirmity, as the Pſalmiſt here expreſſes it to be, and gives this black Character of it in this preſent Scripture.
The Conſideration of this point ſhould work us ſo much the more to the Hatred and Deteſtation of it, and oppoſing it as much as may be; we ſhould not Cheriſh that in our ſelves which is rather Weakneſs then any thing elſe, but expell it and drive it away from us, and labour to recover out of it as ſoon as we can, as men would do in the caſe of the Body. When we Cenſure the Diſpenſation of God, and and find fault with his Providence, we do not prove any weakneſs in Him, but rather diſcover weakneſs in our ſelves: It is our Infirmity. And ſo much of the point as it is Conſiderable in the ſimple Propoſition and thing it ſelf.
Now further Secondly, We may look upon it in it's Reflexion, as it comes here from the mouth of the Pſalmiſt Himſelf. I ſaid this is mine Infirmity. As it was ſo in it ſelf conſidered in it's own Nature, ſo it was moreover ſo according to his Expreſſion about it. In which again there are divers particulars Obſervable of us as pertinent hereunto.
Firſt, The Quickneſs of his Apprehenſion, in that he ſpies and diſcerns this Weakneſs and Infirmity in himſelf, while he ſays it, it is Evident, he ſpies it, he diſcovers it, and finds it out. This is one thing which is obſervable and Commendable in Him, it is a part of Spiritual ſtrength to be ſenſible and apprehenſive of Weakneſs, and take notice of Spiritual Infirmities: And thus did David here. As for Wicked and Carnal men, there is a great deal of Blindneſs and Ignorance upon them, from whence they go on in Sin without any Reflexions: but Gracious Perſons who are inlightned by Gods Spirit, they are made apprehenſive of theſe matters; they can diſtinguiſh betwixt Good and Evil in themſelves. Sees when they do that which they ſhould do, and again ſee when they do that which is amiſs. They have the Spirit of Diſcerning which is conferred and beſtowed upon them, whereby they are inabled to judg of things as they are, and to be rightly opinionated of them; they do not call Good Evil, nor yet Evil Good, as it is ſaid of ſome in the Prophet Eſay. 5.20.
Secondly, Here was the tenderneſs of his Conſcience, not onelyonly in that he diſcerned this Diſtemper and Infirmity in Himſelf, but likewiſe that he check'd Himſelf for it, for ſo we muſt here take it. I ſaid this is mine Infirmity, that is, I blamed and taxed my ſelf for it, that ſuch thoughts ſhould ariſe in me; and he did it likewiſe (which is here further to be added) in a Juſtifying and acquitting of God, there is no fault in him in regard of his Providence, but rather the fault is in my ſelf, that do not ſufficiently underſtand and conſider him; this is the meaning of it, this is the manner and Diſpoſition of the Saints and Servants of God; that though they fall into Sin through Infirmity, yet they do not reſt and abide in it, but recover and get up again. They ſmite upon the Breaſt, and they ſmite upon the Thigh when they have been guilty of any Miſcarriage, they do not allow or defend themſelves in it, but are ſorrowful and Greived for it, as David here was, he ſpeaks of it with a kind of remorſe and trouble of Spirit.
And the reaſon of it is this, becauſe they have a principle of Grace and Spiritual Life n themſelves, which is ever and anon working Corruption out of them, and ſuppreſſing it in them. Dead men they feel nothing, though they have never ſo many ſlaſhes or wounds made in their Bodies, yet they are all nothing to them, becauſe they are Dead and devoid of life; and ſo it is with thoſe which are in a State of Nature and Ʋnregeneracy, they are in the like manner Affected, though they have never ſo many Sins upon them, yet they are not at all affected with them, nor lay them to heart, no more then if there were never any ſuch thing that they could be charged withall, being alienated from the life of God, they are paſt feeling as the Apoſtle ſpeaks. And ſo have given themſelves over to Laciviouſneſs to Commit all uncleaneſs with Greedineſs. Eph. 4.19. But the Children of God they are alive, through the work of Grace which is in their Hearts: And this makes them to be ſo much troubled and perplexed, and Afflicted in themſelves for that guilt which is upon them.
Thirdly, Here was the Ingenuity of his Spirit. I ſaid this is mine Infirmity namely in a way of humble Confeſſion and Acknowledgment, it was in the thing it ſelf, and I ſignified it, and declared it to be ſo; I ſaid it not onelyonly to my ſelf, and in mine own Heart but as there was occaſion for it, I ſaid it to others alſo, and acknowledged it likewiſe to them. This is another Diſpoſition in Gods Children in regard of that Corruption which is in them, to be willing to take ſhame to themſelves, that ſo they may give Glory to God, and to acknowledg their own Infirmities, that ſo they may manifeſt and more advance his Power.
The ſame words may be ſpoken and utter'd with a different Affection, if we liſten abroad in the world, we ſhall many times heare ſuch words as theſe are. This is mine Infirmity. But how? and with what Spirit are they ſpoken and uttered for the moſt part? Surely very Careleſly and Cuſtomarily, and Formally and Corruptly. Tell ſome men of ſuch and ſuch Sins and Miſcarriages which they are guilty off, they think to put off all with this by ſaying it is their Infirmity, though perhaps it be never ſo Groſs and Hanious a Tranſgreſſion, yet all is one with them it goes under the name of an Infirmity, and ſo they think thereby to ſalve and make up the matter; but Gods Children they ſpeak of their Miſcarriages with another frame and temper of Heart, not as to Juſtify them, but as to bewayl them, not as to Extenuate them and make them leſs, but to faſten a due Impreſſion upon them as David here does, as Loathing and abhorring them in themſelves.
This Expreſſion here in the Text it is not a word of Apology, but rather a word of Aggravation, and it further ſhews the Ingenuity of Gods Children, not onelyonly as to Confeſſion it ſelf, but alſo as to the Nature and Quality and Condition of the Sins themſelves, which are confeſſed by them. A Good and a Gracious Heart it bewails not onelyonly its Iniquities but alſo its Infirmites, and not onelyonly open and Scandalous Sins, which every Body ſees and takes notice of, but even ſecret and hidden faylings, and the more inward Deflexions of Spirit, Deadneſs, and Hardneſs, and Unprofitableneſs, and Impatience and Unbelief. Theſe are the things which go near to the Soul of a good Chriſtian, as well as publique and more Notorious Offences, as well as Groſs and more Grivious Miſcarriages. Thus we ſee it was with David in another place, as in Pſal. 73.22. When he was Envious at the Fooliſh, and was troubled at the Proſperity of the Wicked; theſe thoughts they were afterwards (upon Conſideration) troubleſom to him, and he was geived in himſelf for them. So fooliſh was I (ſays he) and Ignorant, I was as a Beaſt before thee. He befooles himſelf for his ſiniſter thought, ſuch a Sin (as if he had kept his own Counſell,) we ſhould never have known he had been guilty of it.
The Ground hereof in the Servants of God is.
Firſt, That Wonderful Exactneſs and Curiouſneſs and Sincerity which is remarkable in them; ſee how it is in the Body, Curious and Exact perſons which are trim and neat Indeed, they are affected with the leaſt Spot or Blemiſh which is in their Garments, not onelyonly with Greater and wider Rents, but with ſmaller and leſſer Slits which may happen unto them: Even ſo is it alſo in the Soul, and as to the Concernments of the Inward man; theres the like Trimneſs and Neatneſs here alſo, in a Proportionableneſs thereunto, and ſo as to the Covering of the Body, ſo likewiſe as to the Healing of it; there is ſome which make as much of a Scratch, as another would do of a deep wound, as being of a far more tender and delicate Temper, even ſo it is alſo here. Tender Conſciences they lament even Infirmities, whilſt hardned Hearts go away with Greater Sins.
Secondly, It proceeds from that Love and intireneſs of Affection, which a good Chriſtian bears to God. Love, it is ſhy of any thing which may be offenſive to the party Beloved, not onelyonly of Greater Injuryes, but of ſmaller Ʋnkindneſſes: It's troubled when it's any thing defective in the Expreſſions of Love, where it is due, and it concerns it to be ſo, and ſo it is alſo here: A Godly man he has his Heart and his Soul full of the love of Chriſt, and therefore is troubled for any thing which is diſpleaſing to Chriſt; not onelyonly for unſavory Speeches, but for unruly Affections, not onelyonly for ungodly Deeds, but for ungodly Thoughts, which have a mark alſo of Sinfulneſs upon them. The Affection of a Chriſtian is anſwerable to the Jealouſie which is in God. Now the Lord being a jealous God, he does take notice even of lighter miſcarriages, even ſo does a Chriſtian heart accordly bewail them in himſelf, and is humbled, and troubled for them.
Thirdly, It ariſes alſo from Chriſtian Prudence, as conſidering whither infirmities tend, and what they will come to if they be not better prevented. As we ſee it is again in the body; ſmaller matters being neglected and let alone, they come to greater; a lighter ſcratch it may chance to prove a mortal wound, if there be not ſome care taken of it; whereas thoſe that complain betimes, they doe thereby prevent and keep off more dangerous and pernicious diſtempers. Even ſo it is in the Soul; weakneſſe it turns to wickedneſs, if there be not the more heed and regard had of it by us; Therefore a Gracious heart thinks it wiſdom to complain of this, and is ſenſible and apprehenſive of it.
Now therefore accordingly, it teaches us to be ſo likewiſe, and that betimes, Principiis obſta, ſtop theſe very firſt Beginnings and Eruptions of ſins in us. Stifle theſe ſins in the Conception, before they come ſo far as the Birth, and break forth into the outward expreſſion. Remember this, that the very thought of fooliſhneſs is ſin, as Solomon tells us. As it is the Advantage of a man above a Beaſt, that he can reflect upon his own Actions, ſo it is the praiſe of a Chriſtian above other men, that he does cenſure his own evil thoughts, and findes fault with himſelf for thoſe matters, which no body blames beſides.
And further obſerve here, how he does more eſpecially charge himſelf in this particular; This Trouble which he had now about Gods Providence it was in part a Temptation of Satan, who had injected this into his mind, and had ſuggeſted it to him; but yet he does principally and eſpecially take the blame of it in his own particular, as being likewiſe guilty of it. This is mine infirmity, it Satans malice, as to the ſuggeſtion, but it is my infidelity and unbelief, as to the cloſing and complying with it. The Devil could have no advantage againſt us, as to the faſtening of Temptations upon us, if it were not for the falſeneſs, naughtineſs, and corruption of our own ſinfull hearts, which do in ſome ſort yield and voluntarily give up themſelves to him, from whence in concluſion they do juſtly return upon our ſelves. And accordingly in ſuch caſes, they are to own'd and acknowledged by us, as it was here by David. This evil thought which he here had againſt the Providence of God. It was not onelyonly a Diabolical repreſentation, made to his Fanſie, and a thing meerly apprehended by him in the Propoſition, whiles denyed and contradicted in his judgement, but it was in part aſſented to by him, for the time in his own mind, though occaſion'd from Satans ſuggeſtions. And ſo he does here very juſtly and deſervedly ſtyle it his own. This is mine Infirmity.
And accordingly, It is a good rule of Practiſe to be imitated and followed by our ſelves, as we have occaſion for it, which is to take thoſe ſins upon our ſelves, which we are indeed guilty of. There are many who when they have any diſtemper or miſcarriage whereby they are tainted withal, are apt to diſcharge themſelves from it, and to charge it wholly upon Satan, who is their Spiritual enemy. Now although it is true, that the Devil is guilty of much of our ſin, which he perſwades and tempts us to, yet withal we muſt know, that we are not altogether innocent our ſelves for the moſt part. There is ſo much wickedneſs in a mans own heart by nature, as if there were no Devil to tempt him, would of it ſelf incline him to the greateſt ſins that are; from whence he may very well be jealous and ſuſpicious of it upon every occaſion, and it is a part of our Chriſtian Wiſdom and Prudence ſo to be. As we may not charge our ſelves with thoſe ſins which are peculiar to Satan; ſo we may not charge Satan with thoſe ſins, which are reſtrained to our ſelves, we may not in this caſe even wrong the Devil, as we uſe to ſpeak, leaſt in ſo doing we do indeed at laſt wrong our ſelves; The Pſalmiſt here gives us a very good pattern to this purpoſe, This is mine infirmity.
But eſpecially, (which I in part hinted, and touch'd upon before) here's a diſcharge of God and his Providence from any blame to be laid upon them. David had all this while been reaſoning, and quarrelling with God, as if he had not dealt ſo friendly and faithfully with him, as appears by the Context. But now upon better thoughts he reſolves all into his own diſtemper, and thereby frees the Lord from any fault, or miſcarriage at all, Then I ſaid, This is mine Infirmity, That is, when I had conſider'd well of it, I ſaw there was no fault in him, but onelyonly in my ſelf; it was not his unfaithfulneſs but my diſtruſtfulneſs; it was not his unmercifulneſs but my peeviſhneſs and frowardneſs, and perverſneſs; all the blame is to be laid upon my ſelf. This is the driſt and ſcope of this expreſſion; and ſo there is this in it, That whatever exceptions any make againſt the wayes and Providences of God, as not ſo acceptable to them, they ſhall at laſt upon better Conſideration, find the fault to be wholly in themſelves, and acquit and diſcharge him. God himſelf will be true, when every man ſhall be a Lyar, That he may be juſtified in his ſayings, and overcome when he judges, as the Apoſtle expreſſes it, in Rom. 3.4. And again. That every mouth may be ſtopped, and all the world become guilty before God, Rom. 3.28, 29. The reaſon of it is this; becauſe as it is ſaid of Chriſt in the Goſpel, he hath done all things well, His work is perfect, for all his wayes are judgement, a God of Truth and without iniquity, Juſt and right is he, as Moſes proclaimes him, Deut. 32.4. He is my God, and there is no unrighteouſneſs in him, as it is in another place. Indeed, he gives no account of his matters, as Elihu ſpeaks, neither is it fitting he ſhould; but if he were to do it, He were able, from the juſtneſs and equity, and fairneſs and uprightneſs of them. Far be it from God that he ſhould do wickedneſs, neither will the Almighty pervert Judgement.
Therefore this ſhould ſerve to prevent all contrary Thoughts in our ſelves; we ſhould take heed of charging God fooliſhly, as the Scripture ſpeaks, and of paſſing cenſure upon his wayes and doings, as we are ſometimes apt to do; for it is a piece of very great weakneſſe, and infirmity in us; and ſo at laſt when we come to our ſelves, we ſhall be ready to acknowledge as this holy man here did, before us in this preſent Text. God will one day have the better of all his ſervants in this particular, both by approving himſelf to their conſciences, and alſo making them to condemn themſelves when all comes to all in concluſion after his ſevereſt dealings with them, they ſhall yeild praiſe and glory to him, and take ſhame and rebuke to themſelves. And ſo I have done with the firſt General part of the Text, which is the diſcovery of the diſeaſe, Then I ſaid, This is mine infirmity.
The Second is the Pitching or faſtening upon the remedy, in theſe words, But I will remember the years of the right hand of the moſt High. Where, before we come to ſpeak of the words themſelves in particular, we may here take notice of the practiſe of the Pſalmiſt in General; and ſo in it of the manner and diſpoſition of every good Chriſtian, which is, when he ſpies himſelf to be under any temptation or ſpiritual Diſtemper, as ſoon as may be to apply Himſelf to the Cure and recovery of it. Thus does David here, I ſaid, This is mine infirmity; well, and what then? Does he now lye down under it? or give up himſelf unto it? No, but he preſently ſcatters it and ſhakes it off, as ſoon as he can from himſelf, I will remember the years of the right hand of the moſt High. It is not ſafe for any to let ſin to lye long upon the ſoul, or to give way to the ſuggeſtions of Satan, which he does offer unto us: No, but as ſoon as may be to ſuppreſs and ſubdue them in our ſelves. When we are ſenſible of our Diſeaſe, out of hand to betake our ſelves to our Remedy.
And there's a double ground for it, The one is the painfulneſs of it; and the other is the danger.
Firſt, It is painful and troubleſome; like a Thorne which is got into the foot, it breeds a great deal of diſquietneſs with it, ſo long as it is there, and till it be got out of it. Even ſo is ſin in the Conſcience, It has a great deal of painfulneſs with it. And eſpecially as the Conſcience is any thing more tender and ſenſible, as it is in Gracious and Holy Perſons: In ſuch as theſe eſpecially, it is full of grief and diſquietneſs; and therefore out with it as ſoon as may be.
Secondly, It is alſo dangerous and pernicious, as Diſeaſes which are long continued are more difficultly cured, Sero medecina paratur, Cum mala per longas invaluere moras. Look there as in regard of the Body, ſuch perſons as mind their Health, they will take a ſickneſs in the firſt riſings and beginnings of it. Even ſo alſo in regard of the Soul; ſuch perſons as mind their Salvation, they will in like manner reſiſt their ſins and temptations in the very firſt beginning.
Now therefore accordingly, ſhould we learn this piece of ſpiritual wiſdom and Prudence our ſelves; even to indeavour our ſpiritual recovery upon the firſt apprehenſions of Diſtemper. Let not Satan take poſſeſſion of our ſouls, let not vain thoughts lodge in us, let us not continue in ſin, nor ſuffer it at any time to continue in us, but exterminate it, and diſpoſſeſs it, and diſcard it as ſoon as may be. And apply our ſelves to ſuch courſes as may free us, and deliver us from it. The firſt grace is to ſee our Infirmities, but the next grace is to remove them, and ſhake them off as ſoon as we can, as the Pſalmiſt here did, This is mine infirmity, But I will remember the years of the right hand of the moſt High. And thus much of the ſcope in General.
Now to come more Cloſely to the words themſelves in particular. I will remember the years &c. The words in the Hebrew Text are Shenoth Jemin Gneljon, which I find to be variouſly rendred and tranſlated by Interpreters, I ſhall not trouble you with them all at this preſent time, but onelyonly take notice of two of them, which I conceive are the Principle and moſt comprehenſive, the one is of our Oldeſt Engliſh Tranſlation, and the other of our laſt and Neweſt; the Former reads the words thus. The right hand of the moſt High can change all this: the latter reads the words thus, as we have it now before us. I will remember the years of &c. The main Ground of this Variation is the different Expoſition of the Hebrew word Shenoth, which may be tranſlated either to change from the Verb in the Infinitive mood, or elſe may be tranſlated yeares from the Noun in the Plurall Number. This hath given the occaſion to this difference and variety of Tranſlation, but the ſenſe is very good and agreeable which way ſoever we take it, and ſuch as contains in it matter for our ſpecial Inſtruction.
Firſt, Take it according to the former Tranſlation, as it does Exhibit to us the Power of God. The right hand of the Lord can change all this. This was that whereby David did ſupport himſelf in his preſent Affliction, (which we had mentioned in the beginning of the Pſalm.) that the Lord was able to change and alter this his Condition to him, and that for the better. Mutatio Dextrae Excelſi: There is a change in the right hand of the moſt High Though God himſelf be unchangeable conſidered in his own Eſſence, yet his works and Providences and Diſpenſations have a variety in them, and all ſuch as do perfect and Accompliſh his moſt unchangeable Purpoſe and Decree which he has ſet down with himſelf. God does never leſs change his mind, then when he does moſt change his Carriage and Practiſe and outward Adminiſtrations, as being able from Contrary means to bring about the ſame Gracious Ends and Effects, which he hath appointed to accompliſh, ſo that this Expreſſion hath no Repugnancy or Inconſiſtency with it at all, but is freely to be admitted by us, and to be improved as tis here by the Pſalmiſt. This is the great Comfort of the Church, and of every Perſon who is a member of it; that let their preſent State and Condition be never ſo troubleſome and Calamitous, and full of Affliction, yet the Lord is able to qualify it and mitigate it to them, yea to mend it and better it for them, and they may ſay in the words here before us: The right hand of the Lord can change all this.
Where for the better amplifying and Illuſtrating of this preſent Paſſage unto us; we may take notice of two words in it, which are very Significant and Emphaticall. The one is in that God is here called the moſt High: And the other is that there is mention made of his Right hand. It is not ſaid God can do it no more but ſo, but the moſt High, and with his right Hand: The one is an Expreſſion of Eminency, which carries an Advantage with that: And the other is an Expreſſion of Strength, which carries an advantage with that likeneſs.
Firſt, There is the Advantage of Eminency, in that God is called the moſt High: becauſe Height it has the Opportunity of Proſpect, he that ſtands Higher then others, he has the advantage of overlooking them and beholding them, and of ſeeing what they do; and ſo is able to order and to manage his affairs accordingly with greater ſucceſs: Now thus is God the Lord, he is the moſt High God, and ſo he is ſaid to dwell on High frequently in Scripture, from whence he has the better Inſpection to behold the things which are done both in Heaven and Earth; and likewiſe the greater Influence as to the ruling and diſpoſing of them.
Secondly, Theres the Advantage of Strength, in that there is mention made of his right hand which is a word of Power. The right hand of the Lord doth Valiantly, the right hand of the Lord brings mighty things to paſs. Prov. 118.15.16. And ſo Pſal. 89.13. Thou haſt a mighty Arm, ſtrong is thine hand, and high is thy right hand. Gods right hand it is a ſtrong hand, and does great things in the world. But more particularly as pertinent to the Text: David does Comfort himſelf in this Power and ſtrength of God, and this right hand of the moſt High. As to the Buſineſs of Change and Alteration: The right hand of the moſt High can change all this. And here again, it has a double Reference or reſpect with it; The one in order to his Condition: And the other in order to his Mind; as alſo the word Infirmity mentioned in the former part of the verſe, it may have a double ſenſe with it; either as it denotes his outward State or temper of Body, or as it denotes his inward Diſpoſition and frame of Soul. This is mine Infirmity but God can change that, that is; He can renounce this preſent Diſtreſs which is upon me: or again; This is my Infirmity but God can change that. that is, he can remove the preſent Diſturbance which is upon me; he can heal the Infirmities of my Spirit: Gods Power it extends to both.
Firſt, As to the Infirmities of his Condition, and the preſent State in which he now was. Take it ſo, and here he Comforts and pleaſes Himſelf, that as bad as it was now with Him, God was able to better it to him: Here's my Sickneſs, but there's my Phyſitian: This is my Infirmity, but there's a Power to Deliver me from it; even the right hand of God: This is a great Satisfaction to Gods Servants in the worſt Conditions, that there is Hope and Help for them in God, when they know not how to help themſelves; yet they knew that He can help them and redreſs all unto them: There is a change in the right hand of the moſt High.
And that again with a double Amplification and Inlargement of it to us, as implyed in the right Hand.
Firſt, He can do it Effectually, as the right Hand is an Expreſſion of Ability.
And Secondly, He can do it readily, as the right Hand is an Expreſſion of Slight.
Firſt, Powerfully and Effectually he can do it ſo; we have great and Sundry Inſtances of it, how God has delivered his People out of the ſadeſt and moſt deſperate Condition in which they have been, and that by his great and Almighty Power. He has raiſed from the Grave. He has made the Dead bones to live, he has turned the ſhadow of Death into the Morning, as the Scripture Expreſſes it in Amos 5.8. There's nothing which has been able to reſiſt him, or to ſtand in his way when he would work deliverance to his People.
Secondly, Readily, and Eaſily, and Speedily; he can do it ſo likewiſe: That's alſo ſignified in the right hand, which is not onelyonly in a word of Power but a word of Facility; that which a man does with his right hand, he does it promptly, and with a great deal of Eaſe; and therefore we call it Dexterity in our ordinary Language and Expreſſions: Now thus is the Lord as to the Salvation of his Servants, and to the relief and Comfort of them, he is ready and dextrous at it, and can do it with the turn of an hand; ſo expert is he in it: The right hand of the Lord can change this, Namely; the Infirmity of his Condition: That's the Firſt.
Again Secondly, For the Infirmity of his Spirit, he can change that alſo: David was now (as we have heard) under a great Temptation of mind, and Spiritual Diſtemper which was upon Him, which was grievous to him, and whereof he here Complains; now he herein Comforts Himſelf, that God was able to take it away from him: Who forgiveth all thy Sins, and healeth all thy Diſeaſes, not onelyonly Corporal but Spiritual. Thoſe Invincible Infirmities and Corruptions which the Servants of God are troubled withall and groan under, while they are here in the world in this vayl of Fleſh; the right hand of God it can ſcatter them, and remove them, and take them away from them. And it is a very great Comfort to them, to think with themſelves that it can ſo, as it was here in the Text to the Pſalmiſt, in this preſent Diſtreſs and Perplexity and trouble in which he now was: He does ſuſtain Himſelf from Gods Power, and the Conſideration of what God would do. The right hand of the Lord can change all this. And that's the firſt Reading of the words, according to our oldeſt Tranſlation.
Now further Secondly, For this laſt here before us, that's this, I will Remember the years of the right hand of the moſt High, where the word remember is borrowed from the next-following verſe to ſupply the ſenſe of this, as otherwiſe being not in the Text. Now here the Prophet David fetches a ground of Comfort from Gods Practiſe, as before he did from his Power; There, from what God could doe; Here, from what he had done already in former Times, and Ages, and Generations; He was reſolved to reflect upon this, as a relief to him in his preſent infirmity. This is a very good and ready, and expedient courſe to be taken by the Servants of God in any perplexity: To look back upon Gods former dealings, either with themſelves or others of his people, To remember the years of the &c. That is, to remember and bring to mind the great things, which God has done for them in Generations which are paſt. To conſider the days of old, the years of Ancient times, as it is alſo in the fifth verſe of this Pſalm.
Now there were two things eſpecially, which David here did reflect upon to this purpoſe, for the ſatisfying and quieting of his Spirit. The one was Gods dealings with his people formerly, as to point of ſeeming Deſertion and outward Diſcouragement; and the other was Gods dealings with his people formerly, as to ſeaſonable recovery and final acknowledgement. To each of theſe purpoſes would he remember the years of the right hand of the moſt High, and each of them were a relief unto them.
Firſt, It was a relief to his Spirit, and a kind of healing of that preſent infirmity and diſtemper which was now upon him; to conſider how God had done with his people in former Times and Ages, as to ſeeming Deſertion; This was ſome kind of help unto him, that ſo he might ſee that he was no worſe dealt with, than the Saints of God in all ſeaſons of the world, That the ſame Afflictions were accompliſh'd in them, which were now in him when men think they are the onelyonly perſons that have ſuch and ſuch evils befall them, it is a great diſcouragement to them, but when they ſhall ſee that it is the common lot of others, and has been Gods manner in all Ages, this is now ſome eaſe to their minds.
Secondly, It was a relief to him likewiſe to remember Gods dealings of old in regard of mercy; That though he has afflicted his Servants for a while, yet at laſt he has refreſhed them, and appeared graciouſly for them, though he hath torn them, yet he hath healed them, though he has ſmitten them, yet he has bound them up, though he has ſlain them, yet he has received them, and raiſed them up, and made them live in his ſight: Though he has for a time ſeemed to forſake them, and reject them, and to take no notice of them, yet he has at laſt in Concluſion looked upon them, and returned unto them. It is a very great Comfort to conſider Gods former dealings in ſuch matters as theſe: Chriſtians they ſhould live upon the Experience of Gods Goodneſs in days which are paſt, when they have no ſenſe of it, for the time which is preſent.
And there is very good Ground to do ſo, becauſe God is ſtill the ſame; yeſterday and to day and for ever: He has the ſame Love to his people ſtill as ever, the ſame Wiſdom to adviſe them, and the ſame Power to be active for them, and he will therefore change their Conditions, becauſe he does not change Himſelf, as I intimated once before. I the Lord change not, therefore ye Sons of Jacob are not Conſumed. Malach. 3.6. And again. It is of the Lords Mercy that we are not Conſumed, becauſe his Compaſſions fail not. Lam. 3.22.
Therefore let us Comfort our ſelves, and one another with ſuch kind of thoughts and words as theſe are, as the Pſalmiſt does here before us: Let us never queſtion or doubt of Gods Affection or Faithfulneſs to his people, but be fully perſwaded of it; and if our preſent Conditions incline to the diſcourageing of us, let us look back upon Gods dealings which are paſt, and remember the years of the right hand of the moſt High.